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

SYNTAGMA THEOLOGICƲM: OR, A TREATISE, Wherein is concisely comprehended THE Body of Divinity, AND THE FƲNDAMENTALS of RELIGION, Orderly Discussed.

Προλογοσ. The Prologue.

DIVINITY, or inspired Philosophy, * 1.1 is as the Haven or Sabbath of all mans contemplations.

It differeth from all other sciences: for although they be busied about man; as physick, for the health of his body; Ethicks, for his civil conversation, &c. Yet none of them leads him to the consideration of his Maker.

Besides, Divinity passeth for the most part from the material and formal cause, and thinketh upon the effi∣cient and final, the first and the last cause: And so while other sciences are either plunged in the baseness of the matter, or curiously search into the forms of things (which can hardly be known) the Divine is carried back to the contem∣plation of the first cause, to eternity, and to the last cause in eternity, which are the only comfortable meditations.

Divinity, is the book of Gods Word, Philosophy the book of Gods Works. For Natural Theology is that knowledge, or rudiment of knowledge concern∣ing God, which may be obtained by the contemplation of his Creatures, which

knowledge may be termed truly Divine, in respect of the object; and natural, in respect of the light. The bounds of this knowledge are, that it suffi••eth to convince Atheism, but not to inform Religion. Hence there was never mira∣cle wrought to convince an Atheist, because the light of nature might have led him to confess a God; But the Idolaters and Superstitious had need of miracles, because no light of nature extendeth to declare the Will and true Worship of God. Gods works shew his wisdom and power, not his image; and therefore never honoured with the title of Gods image, but only the work of his hands.

The contemplations of man, do either penetrate to God, or are circumfer'd to nature, or are reflected or reverted upon himself▪ Out of which several in∣quiries there do arise three knowledges. 1. Divine Philosophy. 2. Natural Philosophy. 3. And Humane Philosophy, or Humanity: for all things are mar∣ked and stamped with this triple character. 1. The power of God. 2. The diffe∣rence of nature. 3. And the use of man.

Now out of the contemplation of nature, or ground of humane knowledge, to induce any verity or perswasion concerning the points of faith, is not safe; Da fi∣dei quae fidei sunt▪ For the Heathens themselves conclude as much, in that excel∣lent and divine Fable of the Golden Chain, That mea and gods were not able to draw Jupiter down to the earth, but contrarywise Jupiter was able to draw them up to heaven: So as we ought not to attempt to draw down or submit the mysteries of God to our reason, but contrarywise to raise and advance our rea∣son to the divine Truth. * 1.2

It is most apparent that Aristotle (though stiled Natures chief Secretary, and (by those Divines who set forth a Book concerning his Salvation) Christs fore∣runner in Naturals, * 1.3 as John Baptist had been in Super-naturals, yet) writes ma∣ny things most absurdly concerning God, which I list not to recite. And I great∣ly fear (for what have I to do to judge?) that is too true which a cleer head hath said concerning him and others of his Tribe, * 1.4 viz. The wiser they were, the vain∣er they were; and the further from God and his Kingdom: their learning hung in their light, * 1.5 and served but to light them into utter darkness. Yea, Aristotle con∣fesseth the disability of moral knowledge to rectifie the intemperance of nature; which he also confirmed in his own practice.

I guess this to be one reason, why Tertullian saith, That the Philosophers were the Patriarchs of the Hereticks. Not but that there is an excellent and necessary use of Philosophy, which is a gift of God, and a great help to Divinity (called by some her Hand-maid.) But captious subtilties and Sophismes, or the measuring of Heavenly mysteries by natural reason; these are to be avoided, as vain deceits, idle speculations, and aëry nothings.

Hence the Apostle saith, * 1.6 They became vain in their imaginations, and their foolish heart was darkned. Professing themselves to be wise, they became fools: And changed the glory of the uncorruptible God, * 1.7 into an image made like to cor∣ruptible man, and to birds, and fourfooted beasts, and creeping things. For the natural man receiveth not the things of the Spirit of God, * 1.8 for they are foolish∣ness unto him: neither can he know them, because they are spiritually discerned: Therefore beware lest any man spoil you through Philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ.

It is concluded then, that to seek Divinity in Philosophy, is to seek the living a∣mongst the dead: even as to seek Philosophy amongst Divinity, is to seek the dead amongst the living.

For certainly it is not a natural knowledge, either by the notions imprinted in mans mind, whereby the conscience is convinced; or by the consideration of the creatures, that is sufficient unto salvation, (though enough to leave us without ex∣use:) But it must be the revealed knowledge, that which is attained by the Word of God; wherein God (though he dwell in the light, which none can attain unto, yet) hath revealed himself, so far as he saw sit son us to understand.

We shall therefore make the written Word of God, the man of our counsel in this present undertaking. And seeing the Globe of Divinity parts it self into two hemispheres;

• 1. Credenda. &
• 2. Agenda.

The things we are to know and believe, * 1.9 and the things we are to do and per∣form; (so said the Doctor of the Chair, If ye know these things, happy are ye if ye do them.) We shall have respect unto both.

Seeing also that the prime and chief place of Divinity is concerning God, I shall begin with him who is without either beginning of days, or end of life.

* 1.10For he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.

* 1.11And this is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent.

De Deo.

THere is no Nation under Heaven so barbarous, but yields that there is a God. It is much ado for Atheism to find a perfect and continual as∣sent in mans heart. Some ruines of this truth, do still remain in him since the fall. And although he may deny all by day, his conscience will make him startle by night.

Protagoras doubted whether there was a God, therefore was banished by the Athenians. And Diagoras denied flatly that there was a God.

But leave we such persons, to the consure of the Scripture; The fool hath said in his heart, There is no God.

The Philosophers (I except not the Epicures) did with one consent affirm there is a God. They called him, Nomine Deum; Naturâ Spiritum; * 1.12 Ordine causam primam; Perfectione ens divinissimum; Motione motorem primum; But knew him not. Hence Atheniensium Altaris inscripto, Deo ignoto.

Arguments to prove there is a God, viz.

• 1. Consent of the Heathen, and confession of all Nations.
• 2. Instinct of nature, and natural propensity to worship a God.
• 3. Confession of Atheists themselves.
• 4. Difference and conscience of good and evil, received of all.
• 5. The Creation of the World, great and little.
• 6. His Providence, and the order of things.
• 7. His judgements over some particular men, * 1.13 Kingdoms and Common-wealths, especially the four Monarchies.

Quiequid vides & quicquid non vides, Deus est; Whatsoever thou seest, and whatsoever thou seest not, is God; That is, all things visible and invisible do ex∣press unto thee a Deity, and lead thee as by the hand, to contemplate heavenly, spi∣ritual and eternal things.

God is known Ex postico tergo, lices non ex ••••tieâ ••a••is; By his effects adex∣tra, though not his Essence ad intra. Seculum est speculum, * 1.14 the creation of the world is a glass, * 1.15 wherein (saith St. Paul) we may behold his eternal power and God∣head. Which the Divine Poet Paraphrastically,

* 1.16The World's a School, where in a general Story God alway reads dumb Lectures of his Glory.

Every simple man that cannot read, may notwithstanding spell that there is a God.

St. Austin having gone thorow all creatures, * 1.17 and seeing in them the Characters of the God-head imprinted, and seriously inquiring of them for God; Not one or two, but all made him this answer, with an audible voice; Non sum ego, sed per ipsum sum ego quem quaris in me, I am not he, but by him I am whom thou seekest in me.

It was a good Speech of him, who being asked, What God was? answered, Si scirem, Deus essem, If I knew that, I should be a God. It far exceedeth the reach of reason, and is above created capacity; we may stand at gaze, and be agast, and that is the nearest that we poor finite foolish creatures can approach towards the comprehension of so infinite a Being.

Dei nomen mirabile nomen, * 1.18 super omne nomen; sed sine nomine.

Deus est circulus cujus centrum est ubique, circumferentia verò nusquam. As God is without quality, so without quantity; Altior est coelo, profundior inferno, latior terrâ, mari diffusior; Nusquam est, & ubique est.

Deus magnus est, sed sine quantitate; bonus, sed sine qualitate; at verò à no∣bis, magnum sine quantitate, bonum sine qualitate; directe & plenè concipi est im∣possibile. Contine•• omnia, tamen non continetur ab aliquo.

Three ways the Schools mention of knowing of God, or rather somthing of God; Per viam

• 1. Causalitatis, The prime, supreme and universal cause of all good whatsoever.
• 2. Eminentiae, Attributing to God, whatsoever perfection or worth is in any or all the creatures: And that as being in him after a more eminent manner.
• 3. Remotionis, When denying of him whatever imperfection and defect, is observable in the creature.

A taste of all these the Apostle giveth us, * 1.19 This then is the message which we have heard of him, and declare unto you, That God is light, and in him is no dark∣ness at all.

It is subtilly observed by Picus Mirandula, That in the Creation of the world, God gave the water to the fishes, the earth to the beasts, the air to the fowls, hea∣ven to the Angels; And after all these were bestowed, he made man according to his own likeness, and image; That he might say with the Prophet, Whom have I in heaven but thee? and there is none upon earth that I desire besides thee.

* 1.20

Si esuris, panis tibi est; si sitis, aqua tibi est; si in tenebris es, lumen est, &c. Habet omnia, qui habet habentem omnia.

* 1.21

For though there be that are called, whether in heaven or in earth (as there be gods many, and lords many:) But to us there is but one God, the Father, of whom are all things, * 1.22 and we in him. Who is blessed for ever. The high and lofty one that inhabiteth eternity, whose Name is holy. The King eter∣nal, immortal, invisible, the only wise God. The blessed, and only Potentate, the King of kings, and Lord of lords: Who only hath immortality, dwelling in the light, which no man can approach unto, whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen.

* 1.23

Who in the Heaven can be compared unto the Lord? Who among the sons of the mighty can be likened unto the Lord?

* 1.24

This God is our God for ever and ever.

* 1.25Happy is that people that is in such a case; yea, happy is that people whose God is the Lord.

Of God, his Attributes and Properties.

THOƲ canst not see my face (said God to Moses) for there shall no man see me, and live. Man could not behold this Vision, but be opprest, * 1.26 and swallow'd up with Majesty; as the sight of the eye is dazled with the Su••, or a Chrystal Glass broken with the fire.

The High Priest entring into the Holiest of all, darkned it with the smoak of the incense when he went in. Pompey (who was one that presumed to enter within the Holiest of all, not being Priest) when he came out, being ask'd, What he saw? answered, That the House was full of a Cloud: To which the Psalmist, * 1.27 He made darkness his secret Place; his Pavilion round about him, were dark Waters, and thick Clouds of the Skies.

As we cannot see the Sun in Rotâ, in the Circle, but in the Beams; so neither God, otherwise than in his Words and Works: Only if we in borrowed speech for our understanding, call him a Spirit (though in proper speech so God is not, no more than he is an Angel or a Soul, which is determined, finite, and comprehended in some one place, as every Angel, and every mans Soul is) and add unto this Spirit such Attributes as may fully difference him, not only from all spirits, Humane or Angelical, but from all Creatures; then we are come as near him as we can; and in this, Mortality can approach no nearer.

Of his Eternity.

God only is properly Eternal; that is, without beginning or ending, without all measure of time.

Aeternitas est quae nihil habet mutabile, * 1.28 ibi nihil est praeteritum quasi jam non sit, nihil futurum quasi nondum sit, quia non est ibi nisi est.

Mans dayes, are but dayes of time, God is fixed in Eternity; mans dayes are moveable, the dayes of God move not.

Some distinguish thus between these three: Tempus est mensura hominum, * 1.29 habens principium & finem; Aeviternitas est Angelorum, principium habens, sed non finem; Eternitas est propria Deo, nec principium habens, nec finem. Eter∣nity is that which is peculiar unto God, his are the dayes of Eternity; Eviternity is proper to Angels and Spirits, which have a beginning, but shall have no end; Time is the portion and lot of man, who hath had a beginning, and shall have an end. Time is the measure of those things which actually corrupt and change; * 1.30 Eviternity is the measure of things incorruptible and unchangeable, not in them∣selves, but by the appointment of God; Eternity is peculiar to God, in whom it is absolutely impossible any change should be. Time hath continual successions, Eternity a constant permanency; all the dayes of God are but a day: Mans day was, is, and shall be; Gods day alwayes is.

True it is, other Spirits are Eternal, there is an everlastingness of the Spirits of Men and Angels; for having had beginning, they shall never have end; but that is a gift, and of grace, and à parte post (as the Schoolmen say) in respect of future: But God is a Spirit, absolutely Eternal in his Essence, and in his Nature; and à parte post & ante, before everlasting, without beginning, without succession, innovation, or termination; in regard of which Eternity, as being a vast Ocean, the little drop, which we call time, vanishing into nothing; and so far is the Eter∣nal Spirit beyond all Spirits of men and Angels.

[Object.] If it be objected, Where is a beginning, there is time; but in God there is a beginning, for the Son and Holy Ghost have their beginning from the Father▪

[Answ.] I answer, A beginning is twofold,

• 1. Ordinis, Of Order.
• 2. Temporis, Of Time.

They had no beginning in respect of time; for that should have excluded Eter∣nity, but only a beginning of order; which standeth in Eternity, the Son being in time as Eternal as the Father.

Hence is concluded, That clear distinction of this uncreated and creating Spirit, from all created Spirits of Men and Angels: As also, that we should not insist, or content our selves with such things as time can only afford us; but fasten upon him that is Eternity, and upon that Eternal happiness with him.

* 1.31The Eternity of Israel: Before the Mountains were brought forth, or ever thou hadst formed the Earth and the World; even from Everlasting to Ever∣lasting, thou art God; the high and lofty One, that inhabiteth Eternity; the Eternal Spirit.

Of his Infiniteness.

In God there is such infiniteness and unmeasurable greatness, * 1.32 that to him nothing can be added; neither may any bounds, measure or limits be ad∣mitted: All other Creatures are finite in holiness, wisdom, life, glory, &c. But he is infinite in all.

That is infinite,

• 1. Which is without end.
• 2. Which is without bound.

In both God is infinite; as he had no beginning, so he shall have no end or pe∣riod of his Being; he is infinite in reference to duration or time; and he is infinite in reference to place or extent.

This is a good Argument to prove there is but one God; for there is nothing infinite but God, and it is altogether impossible that there should be two Infinites: The Heavens cannot hold two Suns, much less can the World hold two In∣finites.

Infinity runneth through all the Titles of God; He is infinite in Power, infinite in Wisdom, Justice, Righteousness, and Mercy.

Hence it is gather'd, That God is incomprehensible, and passeth all bounds of created minds and understandings; and so cannot fully be conceived of us, nor of any, but of himself. And surely if he be above all the mind can conceive, much more beyond all that any Picture can express; foolish Creatures, that confine him within the narrow lines of any Image!

* 1.33Behold, the Heaven, and Heaven of Heavens cannot contain thee. The Heaven, and Heaven of Heavens cannot contain him. The Heaven is my Throne, and the Earth is my Footsto••l: Do not I fill Heaven and Earth, saith the Lord?

Of Gods Omnipotency.

Such is Gods Omnipotency and Infiniteness of power, as that to him nothing is impossible. * 1.34 Other Spirits are Potent (Angels excell in strength) but he is Omnipotent. The Almighty power of this Spirit, distinguisheth him from all other spirits: * 1.35 Thus, 1. In that it is Essential; for whatsoever God doth, is in and by his own Essence; but there is a quality. 2. In him it is Original, in them deri∣ved; for this is that beginning of all power in the Creature. 3. In him it is Absolute, whereby he can do whatsoever he will; in them it is limited, that they can do but what he will. 4. In him it is Infinite; not only in regard of his

infinite Being, nor only in regard of infinite Objects, which he hath done, and can do; but also in regard of the powerful manner of effecting things; for he never did any thing so powerfully, but he could have done it more powerfully; he never made any thing so good, but he could have made it better.

In the Creatures there is an Essence and a Paculty whereby they work; as in fire, the substance and the quality of heat; between these God can sunder, * 1.36 and so hin∣der their working, as in the Babylonish fire. In the Angels there is an Essence, and an executive power; God comes between these often, and hinders them for doing what they would: But now its otherwise in God; he is most simple and entire, with∣out mixture or composition. Hence his Almightiness is his Essence, and his whole Essence is Almighty; He is not mighty in respect of some part or faculty, as the Creature is; but all in God is Mighty.

There is the

• 1. Absolute Power of God. And,
• 2. Actual Power of God.

By the former, he can do whatsoever he pleaseth; make Iron swim, Rocks stream forth water, stones to yield children unto Abraham.

Of this when I have spoken my utmost, I must intreat the Reader, as one the Oratour did his (when he spake of Socrates and Lucius Crassus;) * 1.37 Ʋt magis quiddam de ••is, quàm quae scripta sunt, suspicarentur. That they should imagine some greater matter, than here they find written: For well did Gratianus the Em∣perour observe, in his Epistle to Ambrose, Loquimur de Deo non quantum debemus, sed quantum possumus. In speaking of God (also of his power) we speak not what we ought, but what we are able.

But it is his actual power that men must look to, and in this he hath tyed the end and the means together; in which respect there are things he cannot (say Divines) because he will not; that is, he will not bring man to the end, without their using those means which tend thereunto.

In a word, He can do all things possible and honourable; he cannot lye, dye, deny himself; for that implieth impotency. He can do more than he will, but whatsoever he will; that he doth in Heaven and Earth, and none can say, What dost thou?

Let us therefore tremble before this Mighty God, who can with as much ease (as Caesar once threatned Metellus in a Bravado) and in as little time undo us, as bid it be done. If the breath of God blow man to destruction (and we are but Dust-heaps) if he can frown us to death with the rebuke of his countenance; What is the weight of his hand (that Mighty hand, as James calls it) wherewith he spans the Heavens, and weigheth the Earth in a Ballance.

Trust we also in his power for performing his promises; Deo confisi, nunquam confusi: He that believeth, shall not be ashamed; he need no more but stand and see the salvation of the Lord.

And let Gods people be comforted in consideration of his power. Contemno minutos istos Deos, modo Jovem habeam propitium, said that Heathen, If God be for us, What need we fear what Man or Devil can do unto us?

Yea, let us commit our selves unto him, who is able to do for us above all we can ask or think, and to keep for us what we commit unto him; for howsoever the pow∣er of all Creatures may be letted by impediments from doing us good, yet nothing can be an impediment to hinder his power for our good.

* 1.38I am the Almighty God. Is any thing too hard for the Lord? Those that walk in pride, he is able to abase: With God nothing shall be unpossible. Holy, Holy, Holy, Lord God Almighty.

Of Gods Omnipresence.

God is a Spirit everywhere included, * 1.39 nowhere excluded. He is purely and simply by his Essence and Presence everywhere: A God within all things, but contained of nothing; a God without all things, but sustained of nothing; a Spi∣rit dwelling everywhere, but without sense or motion.

In respect of his Essence he is everywhere, but in regard of the bright mani∣festation of his grace and glory, he is said to dwell in Heaven: Thus also he is said to be far from the wicked; not in respect of Essence, but the manifestation of his fa∣vour and grace.

Again, when God is said to depart and return, we must not understand it by mo∣tion of Essence, but of effect; nor by change of place, but by change of his acti∣on, and declaration of some mercy where he is said to return, and of his justice where he is said to depart.

A man in a Boat, thinketh the Bank moves, though that be unmoveable, and all the motions in the Boat; so God moveth in regard of his effect in us, himself abi∣ding unmoveable; he moveth and changeth all things, without any motion or change in himself.

Empedocles could say, that God is a Circle, whose Center is everywhere, whose circumference is nowhere. Other Heathens, that God is the Soul of the World; and that as the Soul is tota in toto, and tota in qualibet parte, so is he; that his eye is in every Corner, &c. To which purpose they so pourtraied their God∣dess Minerva, that which way soever one cast his eye, she alwayes beheld him.

Let us therefore in every place fear his presence, and avoid sin; the Judge is pre∣sent even to the thoughts; * 1.40 set thy self ever in his sight, as David; walk with God, as Enoch; and be sincere in all thy course, he filleth all places, either to comfort or confound.

God (saith a late Writer) is not so far from us, as the Bark is from the Tree, the skin from the flesh, or the flesh from the bones. Deus intimior nobis in∣timo nostro: He is nearer to us, than we are to our selves, though we see him not.

* 1.41Surely the Lord is in this place, and I knew it not. The Lord is God of the Hills, and of the Ʋalleys. Am I a God at hand, saith the Lord, and not a God afar off? * 1.42 Whither shall I go from thy Spirit? or whither shall I flee from thy presence? If I ascend up into Heaven, thou art there; if I make my Bed in Hell, * 1.43 thou art there; if I take the wings of the Morning, and dwell in the uttermost parts of the Sea, even there shall thy hand lead me, and thy right hand shall hold me. * 1.44 He is not far from every one of us.

Of Gods Immutability.

God is only unchangeable, by Reason his Essence is every way infinite, and can no way move or change, but is what he is, alwayes the same.

If he were any way changed, it were for better or worse; but not to be worse; for then he should pass from perfect to imperfect, and cease to be God; nor to be better, for then formerly he was less perfect, and so not God.

Men are mutable, and there's little hold to be taken of what they say; of many it may be said, as Tertullian of the Peacock, All in changeable Colours: As Aeneas Sylvius said of Italy, Novitate quâdam nihil habet stabile; there's no taking their words.

But God, and all that is in God, is unchangeable; for this is an Attribute, that like a silken string through a Chain of Pearl, runneth through all the rest; his mer∣cy is unchangeable, it endureth for ever; so his counsel, mutat sententiam, sed non decretum; he may change his sentence, the outward threatning or promise,

but not his inward Decree; he may will a Change, but not change his Will.

And whereas God is said to repent, it is after another manner than man re∣pents. Repentance with man, is the changing of his Will: Repentance with God, * 1.45 is the willing of a change. It is mutatio rei non Dei, effectus non affectus, facti non consilii. Gods Repentance is not a change of his will, but of his work. It no∣teth only (saith Mr. Perkins) the alteration of things, and actions done by him, and no change of his Purpose, and secret Decree, which is immutable. What he hath written, he hath written (as Pilate said peremptorily) there's no removing of him.

So his love is immutable, his heart is the same to us in the diversity of out∣ward conditions; we are changed in estate and opinion, but God he is not changed.

'Tis true, Job saith, Thou art turned to be cruel; * 1.46 but he speaketh only accord∣ing to his own feeling and apprehension. Mutatus es mihi in tyrannum, Thou art turned Tyrant towards me, so Brentius rendreth it: But this was out of the ve∣hemency of his pain, and the sense of his flesh, which should have been silenced, and faith exalted; which would have told him, * 1.47 That in very faithfulness God afflicted him, that he might be true to his soul.

Hence we may plainly perceive, the more mutable we are, the less we are like God. God is immutably holy, but we have an heart that loves to wander: He is alwayes the same, but we are soon removed, soon shaken in mind, whirried about with every blast, blown down with every temptation; which should make us loath our selves, for our own fickle purposes, and changeable resolutions: But the more we do continue in the good we have learned, and been assured of; the more we do resemble the divine perfection.

Let us go to him also, to establish and settle our spirits; God, that is unchange∣able in himself, can bring us into an immutable estate of grace, against which all the gates of Hell cannot prevail; There be not quiet, till you have gotten such gifts from him as are without Repentance, the fruits of Eternal grace, and the pledges of Eternal glory.

And carry we our selves to him, as unto an immutable good; in the greatest change of things see him alwayes the same; when there is little in the Creature, there is as much in God as ever.

Yea, and let us grow up in the Image of God here, and get good evidences from Heaven, where we shall by God be made immutable too (though by grace only, and dependency of gift) and have the Image of God perfectly restored unto us, and be unchangeable in body and soul.

And let us hasten our selves hence in holy desires, being in the midst of so many changes in this life, wherein we are subject to so many alterations.

I am that I am; I am hath sent me unto you. * 1.48 The strength of Israel will not lie, nor repent; for he is not a man that he should repent. * 1.49 My Cove∣nant will I not break, nor alter the thing that is gone out of my lips.—They shall perish, but thou shalt endure; yea, all of them shall wax old, like a Garment: As a vesture shalt thou change them, and they shall be chan∣ged. But thou art the same, and thy years shall have no end. I am the Lord, * 1.50 I change not. The Father of Lights, with whom is no variableness, neither shadow of turning. * 1.51

Of the Goodness of God. * 1.52

Goodness referred to God, is that property in God, whereby he is in himself most good, and communicateth his good things to others.

God and wicked men, are like unto true and counterfeit money; the one seem to be good, but are not; the other both seems, and is good. Phocian was sirnam'd Bonus, but what was his goodness more than a silver sin.

God is good Originally, others are good by participation only.

There is none good but one, * 1.53 that is God. Thou art good, and doest good. O taste and see that the Lord is good.

Here let it be noted, that both goodness and severity are attributed to God; yet there are not two things (much less two opposite things) in God, who is a simple Essence. They are the same in God opposed not formally, but in regard of the effect; as is the same heat of the Sun, which hardens the clay, and softens the wax.

God hath revealed himself to be both merciful and just: Separate not these things which God hath joyned, but joyntly consider of them, and it will help against two dangerous temptations, viz. 1. Despair; and, 2. Presumption; which are the two Arms of the Devil, whereby he gathers up souls for himself.

For the first, [unspec 1] Sinners despair, because they cannot be perswaded of mercy, only viewing the severity of God, and poring upon that: Alas! I have offended God, and am afflicted in conscience, I have deserv'd to be a fire-brand of Hell; but yet consider the sweet goodness of God, he is just to damn stubborn sinners, but to such as humble themselves, and with penitent hearts beg for mercy, he is a gracious God; witness Manasses, Magdalen, Paul, &c.

For the latter, [unspec 2] Satan will tell thee thou may'st take thy liberty, follow thy plea∣sures, needest not be so precise, for God is merciful: The remedy is to consider, not only the mercy, but the severity of God also; Remember how severely he hath dealt with the Jews, for their Rebellion against Christ and his Gospel; with David, for the matter of Ʋriah; with Moses, for striking the Rock, when he should only have spoken to it, &c. For as the act of seeing is hindered, both by no light, and by too much; so the light and comfort of conscience is hindered, either by not see∣ing of mercy, or by seeing nothing else but mercy, which causeth presumption.

Here is to be refuted the wicked opinion of the Manichees and Marcionites, who held that there were two Beginnings, or (to speak plainly) two Gods; one good, full of gentleness and mercy; the other, severe and cruel; this they made the Author of the Old Testament, and the other of the New.

But the answer is, 1. That Scripture maketh one and the same God, both boun∣tiful, and full of goodness, and the same also severe. 2. And though severity and mercy seem to be contrary, yet, that is not in respect of the Subject; for the Di∣vine Nature is not capable of contrary and repugnant qualities: But in regard of the contrary effects, which are produced in contrary Subjects. Like as the Magistrate is not contrary to himself, if he shew mercy unto those that are willing to be re∣formed, and be severe in punishing obstinate offenders. Or as the Sun by the same heat worketh contrary effects, in subjects of a diverse and contrary disposition and quality.

To conclude then, Who have goodness? and who have severity? If thou repent∣est and obeyest the Gospel, thou art an happy man; the sweetness of God and his goodness is to thee. But if thou beest a profane, unbelieving, impenitent wretch, and dyest in this estate; the most just God will in his great severity cast thee into Hell, * 1.54 as out of the middle of a sling.

The Lord God, * 1.55 The Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, trans∣gression and sin, and that will by no means clear the guilty, visiting the ini∣quity of the fathers upon the children, and upon the childrens children, unto the third, * 1.56 and to the fourth generation. The hand of our God is upon all them for good that seek him; but his power and his wrath is against all them that forsake him. With the merciful thou wilt shew thy self merci∣ful; * 1.57—And with the froward thou wilt shew thy self froward. The eyes of the Lord are upon the righteous, and his ears are open unto their cry. The face of the Lord is against them that do evil, * 1.58 to cut off the remembrance of them from the earth. I will sing of mercy and judgment; unto thee, O Lord, * 1.59 will I sing. Behold the goodness and severity of God.

Of the Mercy of God.

Mercy, as it is referred to God, * 1.60 is the Divine Essence inclining it self to pity and relieve the miseries of all his Creatures; but more peculiarly of his Elect Children, without respect of merit.

God is most glorious in mercy. Shew me thy Glory (saith Moses.) It follows what it was, The Lord God, merciful and gracious, &c. In this he is superlative, and out∣strips.

Mercy is,

• 1. General,
  • 1. In helping his Elect, and comforting.
  • 2. In scattering and confounding their Enemies.
• 2. More particular,
  • 1. In promising.
  • 2. In performing.

And these are the Flagons of wine to comfort distressed souls.

Mercy is an Attribute, in the manifestation of which, as all our happiness consists; so God takes greatest complacency, and delights in it above all his other works. He punishes to the third and fourth Generation, but shewes mercy unto thousands. * 1.61 There∣fore the Jewes have a saying, That Michael flies with one wing, and Gabriel with two; meaning, that the pacifying Angel, the Minister of Mercy, flies swift; but the exterminating Angel, the Messenger of wrath, is slow.

The more mercy we receive, the more humble we ought to be,

• 1. Because we are thereby more indebted.
• 2. In danger to be more sinful; worms crawle after Rain.
• 3. We have more to account for.

But alas! even as the glorious Sun, darting out his illustrious beams, shines upon the stinking Carrion, but still it remains a Carrion, when the beams are gone; so the mercy of God shines (as I may say) upon the wicked, but still he remains wicked.

For the Lord is good, his mercy is everlasting. The Lord is good to all, * 1.62 and his tender mercies are over all his works. He delighteth in mercy.

I proceed no further in these, only add, That for a Creature to believe the infinite Attributes of God, he is never able to do it thoroughly, without supernatural grace.

Of the Sacred Trinity.

De Trinitate.

THat God should be Three in one, and One in three, this is a Divine Truth, * 1.63 more certainly to be received by Faith, than to be conceived by Reason; for it is the most mysterious of all the Mysteries contained in the Bible; which our Divine Poet sings thus:

In Sacred Sheets of either Testament, 'Tis hard to find an higher Argument, More deep to sound, more busie to discuss; More useful known, unknown more dangerous.

Some damnable Hereticks, especially the Jewes at this day, hold an indistinct Es∣sence in the Deity, without distinction of persons: We assert, a real distinction there is, but there can be no separation.

If any stumble at the word [Trinity] and say, it cannot be found in the Scri∣ptures.

I answer, yet the Doctrine is, if not according to the letter, yet according to the sense. Besides, there is expresly the word [Three] 1 John 5.7. from whence Trinity comes.

The Hebrews of old, * 1.64 were no strangers to this Mystery, though their posterity un∣derstood it not. Moses, Gen. 1.1. Dii creavit. Elihu, Job 35.10. God my Makers. Solo∣mon, Eccl. 12.1. Remember thy Creators. Isa. 42.5. Thus saith God the Lord, he that crea∣ted the Heavens, and they that stretched them out. The Psalmist, Ps. 33.6. By the Word of the Lord were the Heavens made, and all the Host of them by the breath of his mouth. That is, God the Father, by the Son, through the Holy Ghost, created all, Psal. 67.6, 7. Some observe, God is thrice named here, to note the Trinity of persons. When Moses beginneth to rehearse the Law, and to explain it, the first thing that he teacheth them, is the Trinity in Unity, and Unity in Trinity. Deutr. 6.4. Hear O Israel, the Lord our God, the Lord is One. Three words answering the three Per∣sons; * 1.65 and the middle word, Our God, deciphering fitly the second, who assumed our nature; * 1.66 as is well observ'd by Galatinus. R. Solomon Jarchi writing on that, Cant. 1.11. We will make, &c. interprets it, I and my Judgment-hall, Now a Judge∣ment-hall in Israel, consisted of three at least, which in their close manner of speech, they applied to God. John 8.56. Your Father Abraham rejoyced to see my day; and he saw it, * 1.67 and was glad. Abraham in these words, acknowledgeth the My∣stery of the Trinity, saith Austin.

Add unto these, * 1.68 what Mr. Cotton hath out of Brightman, on Rev. 4.3. God is here resembled (saith he) by three precious stones, holding forth the three Persons in Trinity. A Jasper having (as they say) a white Circle round about it, representing the Eternity of the Father. A Sardine stone of a fleshly colour, representing Jesus Christ, who took our flesh upon him. An Emrald, being of a green colour, refreshing the eyes of them that look upon it, representing the Spirit, who is (as the Rainbow) a token of fair weather, and is a comfortable refresher, wheresoever he cometh.

There was Concilium augustissimum (as one terms it) a most Majestical meeting of the three Persons in Trinity, about the work of mans Creation, Gen. 1.26. And afterwards about his Redemption, Mat. 3.16, 17. So likewise in the matter of mans Sanctification, remarkable is that of the Apostle, 1 Cor. 12.4, 5, 6, 7. where the di∣versities of gifts are said to be of the Spirit: The diversities of Ministeries (where∣by those gifts are administred) of the Lord; that is, of Christ: And the diversities of operations (effected by the gifts and Ministeries) to be of God; that is, the Father.

When Jesus was baptized, prayed, the Heavens were opened, and the Aire clari∣fied by a new and glorious light; and the Holy Ghost in the manner of a Dove, alighted upon his Sacred Head; and God the Father gave a voice from Heaven, Thou art my beloved Son, in whom I am well-pleased. This was the greatest meeting that ever was upon Earth, where the whole Cabinet of the mysterious Trinity was opened and shewn, as much as the capacities of our present imperfections will permit. The second Person in the vail of Humanity; the third, in the shape, or with the moti∣on of a Dove: But the first kept his primitive state; and as to the Israelites, He gave notice by way of Caution, Ye saw no shape, but ye heard a voyce: So now also, God the Father gave testimony to his holy Son, and appeared only in a voyce, with∣out any visible representment.

Also in the transfiguration of Christ, the Son standeth, the Father by his voyce wit∣nesseth, and the Holy Ghost overshadows him in a Cloud, as before by a Dove.

Now the pur-blind Progeny of Adam, being able to discern no clearer of the Godhead, than he in the Gospel, which saw men walking like Trees; (O blindness more than gross, not to see, or seeing, not to discern, when the Sun it self lodgeth in his Zenith!) Therefore many have ransack't Nature, for Mediums to perswade the Doctrine of the Trinity.

One tells us, That a Spring begets a River, and that from both are derived smaller Brooks, all which make but one water. Another shews a Root, from which riseth a Body, and from thence Branches, yet all but one Tree.

Another, * 1.69 the Trinity may be shadow'd forth (though but darkly) by light; the Father being as the body of light, the Son as the beams, and the Holy Ghost as the

splendour of both. Dionysius illustrateth it by the similitude of three Candles, * 1.70 enlightning one and the same Room. And Damascen of the Parelii, when there appear as it were three, and yet it is but one Sun.

And thus as difficult as the thing is, Divines both Ancient and Modern, * 1.71 have in their Writings brought many similitudes, and resemblances to express it by. Amongst them all, this is one of the clearest, viz. The light of the Sun, the light of the Moon, and the light of the Aire; all which are for nature and substance, one and the same light; and yet are they notwithstanding three distinct lights too; * 1.72 for the light of the Sun is of it self, and from no other; the light of the Moon is from the Sun, and the light of the Aire is from them both. So the Father, the Son, and the Holy Ghost, are all one simple, and undivided Godhead, but yet three distinct Per∣sons; the Father having the foundation of Personal subsistence from himself, and from no other; the Son from the Father, of whom he is eternally begotten; and the Holy Ghost from the Father and the Son, from both which he eternally proceedeth.

And God said, let us make man in our Image, after our likeness. Holy, Holy, Holy, * 1.73 is the Lord of Hosts. Jesus went up straight way out of the water, the Spirit of God descending like a Dove, lighted upon him; And lo, a voyce from Heaven, * 1.74 say∣ing, This is my Beloved Son in Whom I am well pleased. Jesus was transfigured, * 1.75 a bright Cloud overshadowed them; and behold a voyce out of the Cloud, &c. Go, * 1.76 and teach all Nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost. For he received from God the Father, honour and glory, * 1.77 when there came such a voyce to him from the excellent glory. * 1.78 There are three that bear Record in Heaven, the Father, the word, and the Holy Ghost; and these three are one.

De Christo.

THE second person in the glorious Trinity, is God the Son, Jesus Christ.

The Name Jesus, signifieth a Saviour, so he was called, before, at, * 1.79 and after his birth. A Saviour, considering his Potency, able to save; considering his Habit, proclaimed by the Angel at his Conception, he shall save; or regard his Act, hence call'd Jesus at his Circumsion. Or look into his Passion, where he was Ʋictus & Ʋictor, unloosing others, himself being bound; giving life to others, losing his own; being crucified, slew Satan on the Cross, and through death destroyed the Devil, the Authour of destruction.

[unspec 1] There is but one only Saviour, because the Gospel proclaims it.

[unspec 2] One only way to salvation, whereby Abraham became righteous, and the Pa∣triarchs, Apostles and Prophets entred Heaven.

[unspec 3] One Lord, one Faith, one Baptism.

[unspec 4] In him alone was fulfilled all that was spoken of the Messiah.

[unspec 5] He only satisfied Gods Justice, by a punishment which could be infinite, for so is God; or equal to infinite, for so was Christ; though for time finite, yet for value infinite, which no other Creature ought not could; ought not, if it be not the soul that sinned; could not, because Gods wrath is unquenchable. Angels could not do it, they are incarnate and finite; our selves could not, we are carnal, sold under sin.

[unspec 6] He alone was God and Man: 1. Man, that sin might be punished in the nature offending; yet man without sin, to fulfill all righteousness. 2. God; 1. To bear the burden of Gods wrath. 2. To vanquish sin, death, hell and Satan. 3. To re∣store life and righteousness to Man. He must be Man, for Mans Redemption; but not sinful Man, for Mans salvation.

[unspec 7] He alone could perform the Office of a Saviour, internally and externally. 1. In∣ternally, illuminating our minds, with faith, hope and charity. 2. Externally, in Doctrine and Works.

[unspec 8] He alone took away the sins of the World.

[unspec 9] His blood alone was paid to God the Father, as the price of our Redemption; God only was our Creditor, ours the debt, and Jesus the Pay-master, who gave him∣self for us to God, and blotted out the hand-writing that was against us.

The Devils ordinary way of driving to despair, is, by shewing a man his sin, but not his Saviour.

Joseph of Arimathea first begged the body of Jesus, and then laid it in a new Sepulchre; so should we, and then lay him in a new heart.

If a man will have his Beloved, he must part with his Beloved; if he will have his beloved Saviour, he must part with his beloved sin.

Dulce nomen Jesus, * 1.80 sayes Bernard, Mel in ore, melos in aure, jubilus in corde: Honey in the mouth, melody in the ear, joy and exultation in the heart.

Melius mihi non esse, * 1.81 sayes Austin, quàm sine Jesu esse: melius est non vivere, quàm vivere sine vitâ. I had rather be in Hell with Jesus, than in Heaven without Jesus, if it were possible.

Joshua, which was a Type of Christ, hath the same name with our Saviour Christ; yet in a diverse manner. Joshua was a Saviour for them in temporal things; Christ in spiritual and eternal things: He saved them from the Canaanites, earthly ene∣mies; Christ from sin, death, hell, and Satan, spiritual enemies: He gave them a Land flowing with milk and honey in this World; Christ gives us an everlasting ha∣bitation, a celestial Paradise in the World to come.

She shall bring forth a Son, * 1.82 and thou shalt call his name Jesus; for he shall save his people from their sins. * 1.83 Jesus, which delivered us from the wrath to come. Nei∣ther is there salvation in any other; * 1.84 for there is none other name under Heaven given among men, whereby we must be saved.

Let it be here noted, that the very name [Jesuite] savoureth of blasphemous arrogancy. One of their own gives the reason; because our Saviour hath commu∣nicated unto us the thing signified by the name Christ, but not by the name Jesus.

But we see also their nature, in their

• 1. Craft, and
• 2. Cruelty.

[unspec 1] The Jesuites have a device at this day in handling Texts of Scripture, by their nice distinctions to perplex and obscure the clearest places; and for those that are doubtful, not at all to distinguish or illustrate them. Again, in points of controver∣sie they make a great puther about that which we deny not, but say little or nothing to the main business.

Besides, how have they formerly for a long time, shut or rolled up the Book of the holy Scriptures, yea, and cast them under foot? using in the mean time the Fathers, Scholasticks, * 1.85 Sententiaries, Canonists, Legends, &c. And since this Book of God be∣gan again to be opened, how have they laboured to roll it up again? questioning the Authority thereof, not accounting the same to be Divine, but as it is confirmed by the judgment of the Church, that is, of the pope. For thus they expresly write. That in it there is so much of the Deity, as the Popes Church attributes unto it, neither ought God to be believed, but because of the Church.

[unspec 2] A Jesuite hath peace in his mouth, war in his heart. He courteth with the smooth tongue of an Harlot, when either he hath poyson in his cup, or Powder∣plots in his head.

They say their weapons are prayers and tears, but see the contrary; The truth is, they are the Popes Blood-hounds, * 1.86 trusting more to the prey, than to their prayers. They strive under pretence of long prayers, and dissembled sanctity (which is double iniquity) to subdue all to the Pope, and the Pope to themselves.

These shall receive the greater damnation. * 1.87

The name Christ signifieth Anointed; the oyle wherewith he was anointed, is called the oyle of gladness: * 1.88 Quia totus mundus in unctione Christi & ejus missione

laetabitur, because the whole World should be cheared up, by the Unction and Mis∣sion of Messiah. He received the Spirit without measure, that of his fulness we might all receive, and grace for grace, righteousness and peace, and joy in the Holy Ghost.

That none of any Degree, Calling, Condition, or Countrey, are excluded from partaking of Christ; it is well taken notice of, that the place of Christs Birth, was Domus publici juris; not a private House, but an Inne, which is open for all Passen∣gers; and that not in a Chamber, but the Stable, which is the commonest place of the Inne. Besides, the Superscription upon his Cross, was written in Hebrew, Greek, * 1.89 and Latine, the three languages that were best known, and most used all the World over. Moreover, the Cross it self was erected not within the City, but without the Gate; to intimate (saith Leo) Ʋt Crux Christi non Templi effet Ara, * 1.90 sed Mun∣di; That it was not an Altar of the Temple, but the World. However, this we are sure is Gods Truth, That there is neither Jew nor Greek; there is neither bond nor free; there is neither male nor female; but all are one in Christ Jesus, * 1.91 Christ is the Way, the Truth, and the Life.

• 1. Via in Exemplo. * 1.92
• 2. Veritas in Promisso.
• 3. Ʋita in Praemio.

Jesus Christ the same yesterday, and to day, and for ever, Hebr. 13.8.

[unspec 1] Christ is idem, Objectivè; for he that was yesterday shadowed in the Law, is to day shewed in the Gospel; one Christ crucified, being the center of the Bibles cir∣cumference.

[unspec 2] Subjectivè, the same in his Attributes, Power and Authority; being alwayes the Lord of his people, and Shepherd of his Flock.

[unspec 3] Effectivè, the same in his goodness and grace; for he who was yesterday the God of Salvation, is to day, and shall be for ever Jesus, a Saviour.

Christ is our priviledged place, where our souls cannot be arrested. Themistocles being out of favour with Philip of Macedon, took up in his arms his son Alexan∣der, beseeching him for his sake to accept him. Let us take in the Arms of our faith the holy Child Jesus, and beseech the Father for his sake to accept us.

Ignis, crux, bestiae, confractio ossium, membrorum divulsio, * 1.93 & totius corporis con∣tritio, & toto Tormenta Diaboli in me veniant, dum Christo fruar.

John Lambert lifting up his hands and fingers flaming with fire, * 1.94 cryed to the peo∣ple, None but Christ, none but Christ! Now am I drest like a true Souldier of Christ, (said Filmer, Martyr) by whose merits only, I trust this day to enter into his joy.

I know that Messias cometh, which is called Christ. * 1.95 The Spirit of the Lord God is upon me, because the Lord hath anointed me, to preach good tidings unto the meek, &c. God, thy God, hath anointed thee with the oyle of gladness above thy fellows. Him hath God anointed with the Holy Ghost, and with power. What things were gain to me, those I counted loss for Christ, * 1.96—That I may win him, and be found in him.

And now let it be observed, That although none may be called Jesuites of Jesus, because there is no Saviour beside him; yet we are called Christians of Christ, be∣cause we are anointed as he was.

Christ hath a threefold Title to Christians souls.

• 1. Jure Creationis, by Right of Creation, Gen. 2.7.
• 2. Merito Redemptionis, * 1.97 by Merit of Re∣demption, 1 Cor. 6.20.
• 3. Dono Patris, by the Fathers Gift, John 17.6, 7, 9.

As the Needle of a Dy••l removed from his Point, never leaveth his quivering mo∣tion, till it settles it self in the just place it alwayes stands in; so fares it with a Chri∣stian

in this World; nothing can so charm him, but he will mind his Saviour; all that put him out of the quest of Heaven, are but disturbances; though the profits, pleasures, &c. of this life may shuffle him out of his usual course, yet he wavers up and down in trouble like quick-silver, and never is quiet, till he return to his wonted life and motion towards happiness, where he sets down his rest, expecting the reality of a Crown of endless glory.

Quid qui Christo omnino non credit, * 1.98 appellatur Christianus? Pharisaei tibi ma∣gis congruit nomen.

A Christian commits no sin without horrible sacriledge; sin committed by a Pa∣gan, is the Laws transgression, to be punished by death; but the same committed by a Christian, is not only a sin, but a sacrilegious sin of highest degree. Belshaz∣zars sins were fully heightned, when he abused the holy vessels; to have drunk intemporately for the honour of his Idols, in any vessel, was a fearful sin; but to do it in vessels dedicated to the honour of the true God, was a double sin.

But this sacriledge to thine who art a Christian, is but small; he abused but vessels of gold and silver, but thou the Temple of God, by thy sin and loose living. That which by Baptism was marked and sealed to an holy use, thou turnest to the service of Satan: By Profession a Christian, by Conversation a Satanist: Judas-like, thou kissest Christ with thy mouth, and with thy hand betrayest him.

Christiani hominis est, * 1.99 operari charitatem, loqui veritatem.

That good Christian Eusebius, to all questions demanded of him, answered, He was a Christian; to shew that in all places, callings and things, we ought to shew our selves Christians.

The Disciples were called Christians first in Antioch. * 1.100 Let this mind be in you, which was also in Christ Jesus. We ought also to walk even as Christ walked.

Of the Personal Ʋnion.

AMong other Titles of our Blessed Saviour, * 1.101 he is called Emmanuel, well deserv∣ing that Name, for he hath done what the same imports; as being one by whom God would dwell with us, united to our nature by Incarnation, as well as to our persons by Reconciliation.

The Personal Union is wonderful and unsearchable; the manner whereof is to be believed, not discussed; admired, not pried into: Personal it is, yet not of per∣sons; * 1.102 of natures, and yet not natural. As a soul and body are one man, so God and man are one person. And as every Believer that is born of God, remains the same entire person that he was before, receiving nevertheless in him a Divine Nature, which before he had not; so Immanuel, continuing the same perfect person, which he had been from Eternity; assumeth nevertheless a humane nature, which before he had not, to be born within his person for ever.

This is our Ladder of Ascension to God, faith first layes hold upon Christ as a man, and thereby, as by a mean, makes way to God, and embraceth the Godhead, which is of itself a consuming fire.

And whereas sin is a partition-wall of our own making, denying us access; God is now with us: And in Christ, we have boldness, and access with confidence by the faith of him. Christs humanity serves as a Skreen to save us from those everlasting burnings; and as a Conduit to derive upon us from the Godhead, all spiritual bles∣sings in heavenly places.

Behold, * 1.103 a Ʋirgin shall be with Child, and shall bring forth a Son, and they shall call his Name Emmanuel, which being interpreted, is, God with us.

Of Christ the Mediatour.

THere is an old Covenant and a new, the old Covenant was this, Hoc sac, & vive, * 1.104 Do this and live; And cursed is he that continueth not in all things written in the book of the Law, to do them; This was a sour Covenant. The new Covenant is, Cre∣de in me, & vive, Believe in Christ and live; This a sweet Covenant. Moses was the Mediatour of the Law, by his hands the two Tables of the Law were transmitted to the people: But Christ is the Mediatour of the Gospel, the which he hath establish∣ed with his own blood.

The Hereticks called Melchisideciani made Melchizedec our Mediatour. * 1.105 Some Papists will have all the Angels and Saints in heaven, to be our Mediatours together with Christ. Their Champion freely confesseth, that Christ is our Mediatour, * 1.106 Sim∣pliciter & perfectivè: yet the Angels and Saints also must be our Mediatours, dispositi∣ve & ministerialiter. They are much beholden to this distinction of principal and ministerial. Some unskilful Physicians give one drink or one medicine for all disea∣ses: so these men apply this distinction of Principal and Ministerial, to salve up all soars among them. Christ is the chief Head of the Church, the Pope is a ministerial head under him. So Christ is the Principal Mediatour, Angels and Saints are Mini∣sterial. Yet if a woman should hear, she had a chief husband, and a ministerial hus∣band, she could hardly endure it. They might as well say, there is one principal God, but many ministerial Gods under him; as to say, there is one chief Mediatour, and many ministerial.

The Mediatour between God and man, * 1.107 (saith Austin) must be both God and man: He must have Aliquid simile Deo, & aliquid simile hominibus; that he may mediate between them both. If he were only man, he could not go to God; if he were only God, he could not go to man.

As for Angels, they be neither God nor man: therefore they cannot be our Me∣diatours. As for the Saints in Heaven, they be half-men; they have souls, but as yet they have no bodies, and they are not God, therefore they cannot be our Mediatours. Nay, properly to speak, the Holy Ghost, the third person in the glorious Trinity, cannot be our Mediatour: for though he be God, yet he is not man; much less can the Angels or Saints be our Mediatours.

Besides, the Mediatour of the New Covenant, hath established the Covenant with his blood. It is Christ alone, that by the blood of his cross, hath set at peace all things in heaven and in earth. And no Testament is of force, without the death of the Testatour. Let them prove that any died for us besides Christ, and then we will acknowledge other Mediatours. As he trode the Wine-press alone, so he is Media∣tour alone: It is Sacriledge to adjoyn others to him. Therefore as he took the pains alone, so let him have the honour alone.

Moreover, Christ is Mediatour, not only of Redemption, (as the Papists grant) but of Intercession also, (of which in due place.) He being so near us in the matter of his Incarnation, will never be strange to us in the business of Intercession.

Christ then being the sole Mediatour, Let us not cry with those Idolaters, O Baal, hear us: But ask the Father in the Sons name, and say, O Christ, hear us. Who prevails more with the King, than the Kings Son? Let us not leave the Son, and go to Servants.

For there is one God, and one Mediatour between God and men, * 1.108 the man Christ Jesus.

Of Christs Kingly Office.

THE name [Christ] doth belong to our Saviour, by special excellency, he be∣ing (as none else ever was) a King, a Priest, and a Prophet.

The works of Christs Media∣tion, * 1.109 were of two sorts,

• 1. Opera Ministerij, works of service and ministery; for he took upon himself the form of a servant, and was a Minister of the Circumcision.
• 2. Opera potestatis, works of Authority and Government in the world.

We must here again distinguish (saith that reverend Author) between Regnum naturale, Christs natural Kingdom, which belongs to him as God coessential, and coeternal with the Father: and Regnum Oecononicum, his Dispensatory Kingdom, as he is Christ the Mediatour, which was his, not by Nature, but by Donation and Un∣ction from his Father, that he might be the Head of his Church, a Prince of Peace, and a King of Righteousness unto his People. In which respect, he had conferr'd upon him all such meet qualifications, as might fit him for the dispensation of this King∣dom. For,

God prepared him a Body, * 1.110 or a Humane nature.

[unspec 1] Not an aëry or Phantastical body, as some Hereticks dreamed, but a body in all substantial things like to ours: differing only in one accidental thing, and that is sin. And God ordained him a soul too; The Deity did not supply that office, as A∣pollinaris did imagine. * 1.111 And besides, by the grace of Personal Union, caused the God∣head to dwell bodily in him.

[unspec 2] He anointed him with a fulness of his Spirit; * 1.112 not with the fulness of a ves∣sel, such as the Saints had, a fulness for themselves only; But a fulness without measure, which hath a sufficient sufficiency and redundancy for the whole Church.

[unspec 3] He did by Solemn promulgation, proclaim him King unto the Church, This is my beloved Son in whom I am well pleased, hear ye him.

[unspec 4] He hath given him a Scepter of righteousness, * 1.113 and hath put a sword in his mouth, and a rod of Iron in his hand.

[unspec 5] He hath honoured him with Embasladors, to negotiate the affairs of the King∣dom. * 1.114 Which shews, that Ministers are Sacred persons, not to be violated upon pain of Gods heavy displeasure. Do my Prophets no harm.

[unspec 6] He hath given him the souls and consciences of men, * 1.115 even to the uttermost parts of the earth, for the territories of his Kingdom. The Object of Christs Kingdom of Grace, are all Nations.

[unspec 7] He hath given him power concerning the Laws of his Church. * 1.116 A power to make Laws, the law of faith: To expound Laws, as the Moral Law: And to abrogate Laws, as the Law of Ordinances.

[unspec 8] He hath given him power of judging and condemning enemies. * 1.117

[unspec 9] Lastly, He hath given him a power of remitting sins, and sealing pardons. And all these royal Prerogatives belong unto him as he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as well Man as God. * 1.118

Whence we may note, That Christs Kingdom belongs to him, not by usurpation, intrusion or violence; but legally, by order, decree, and investiture from his Father. And as he came rightly by it, so also his government is not with rigour, but righte∣ousness.

Therefore let us submit to his government; and though we be within the Walls of the Church, yet let us not flatter our selves in our sins; thinking for all this

that Christ will be merciful unto us; for his Scepter is a Scepter of righteousness, he must punish sin wheresoever he finds it.

Yet have I set my King upon my holy hill of Sion. Tell ye the daughter of Sion, * 1.119 Be∣hold, thy King cometh unto thee. Kiss the Son.

Of Christs Priestly Office

Sacerdos: sacer dux; docens, orans, offerens. * 1.120 Not a name of reproach and con∣tempt, but of exceeding great honour in the book of God.

There was a worthy and glorious Priest-hood in time of the Law: there was an high-priest in goodly apparel, clothed with a white linnen Ephod, that had a Miter on his head, a fair breast-plate on his breast, on which was written the names of the twelve Tribes of Israel: He went into the Sanctum Sanctorum once a year, and of∣fered up the prayers of the people. Besides him there were a great number of Priests and Levites, throughout all the towns and Cities of Israel: they offered the sacrifices of the people, and made attonement for them before the Lord: they taught the peo∣ple, and instructed them in the ways of the Lord.

Yet all these are nothing to our Saviour Christ: he excells them as much as the Sun doth the Starres, or the body the shadow. They were all but shadows of him, he is the true high-Priest. They were but men, he is God and man: they sinful, he without sin: they mortal, he immortal: their sacrifices were but figures of his sa∣crifice: the blood of Lambs, Goats offered by them took away no sin; his blood purgeth us from all sin: they received tithes of their brethren; but they themselves paid tithes to Christ: they prayed for the people in the Temple; Christ prayes for us in heaven.

Wherein we may behold the supereminent dignity of Christ his Priest-hood. It cannot be denied, but that Aarons Priest-hood was most glorious; As the Psalmist speaketh of the Church, many glorious things are recorded of it. There was a cost∣ly Tabernacle, a sumptuous Temple, the wonder of the world, there was an admirable Altar, many oblations and sacrifices, there were sundry Sabbaths and new Moons, divers festival days, the feast of unleavened bread, of the blowing of Trumpets, of Ta∣bernacles, of Dedication, &c. Which were kept with wonderful solemnity; there were many washings and purgings for the clensing of the people.

Therefore let us magnifie God for this our high-priest, by whom we have an en∣trance into the Kingdom of heaven. The high Priest went into the Holy of Holies himself, but he carried none of the people with him, they stood without: Our high∣Priest is not only gone into heaven himself, but he hath also brought us thither. That high-priest offered Bulls, Calves, Lambs for the sins of the people; this high-priest offered himself for us all.

Therefore let us honour and reverence this our high-priest; yea, let us subject our selves to him in all things, which hath made us Kings and Priests to God his Father, that we may reign with him for ever, and ever.

The Lord hath sworn, and will not repent, thou art a Priest for ever, * 1.121 after the order of Melchisedeck. For such an high-Priest became us, who is holy, harm∣less, undefiled, separate from sinners, and made higher than the heavens. * 1.122 Who needeth not daily as those high-Priests to offer up sacrifice first for his own sins, and then for the peoples: for this he did once, when he offered up himself. Seeing then that we have a great high-Priest that is passed into the heavens, Jesus the Son of God; let us hold fast our profession. * 1.123 And let us come bold∣ly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.

Of Christs Prophetical Office.

Christ is said to be a Prophet like unto Moses; that is, both in the Participation of nature, and of office: A true man, and a true Mediatour: Similes they are, but not Pares: Christ being worthy of more glory than Moses.

Christ is a Prophet, and more than a Prophet, the Arch-Prophet, to whom Moses and all must vail bonnet.

Let our mind then be wholly fixed on Christ, consider that in him all the treasures of wisdom lie hid: he is a rich and plentiful store-house, in whom we may find all the pearls and jewels of wholesome doctrine: In him there is salvation, and in no other, therefore all other teachers set aside, listen to him.

When the Judge of an Assizes gives the charge, all that be present, especially they of the grand Inquest, consider seriously what is spoken: Christ Jesus the Judge of the whole world, gives a charge by his Ministery. When the King makes a Speech in Parliament, the whole House considers earnestly what he sayes: Christ Jesus the King of kings speaks to us in the Ministery of the Word. The Queen of Sheba ob∣served Solomon well: Behold, here is a greater than Solomon, therefore let us diligent∣ly consider him.

Besides, the matters which this great Prophet declareth are of great moment, touching the eternal salvation of our souls. If one should talk to us of gold or silver, we would be attentive; Christ speaks to us of that which surpasseth all the riches in the world; what mad-men are we, that regard him no more?

But alas! since the Fall, every man hath Principium lasum, his brain-pan crackt, as to heavenly things; neither can he recover, till Christ open his eyes and give him light?

Moses truly said unto the Fathers, * 1.124 A Prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever I shall say unto you.

De Spiritu Sancto.

THE Holy Ghost is the third Person in Trinity, proceeding from the Father and the Son; being himself most holy, and the worker of holiness in all Angels and good men.

He is distinct from the Father and the Son, equal unto the Father and the Son, and the same God in Nature and Essence with the Father and the Son, though not the same person.

He is called

• The Spirit.
• The Holy Spirit.

[unspec 1] A Spirit, because he is that essential vertue, proceeding and, as it were, spired or breathed from the Father and the Son; Or from his effect, who blowing where he listeth, inspireth holy motions and graces into the hearts of the Elect. Or because he is a spiritual, invisible and incorporeal essence.

[unspec 2] And Holy Spirit, 1. For distinction sake, for Gods Spirit is holy, that is, it hath all holiness, and it hath it in it self, not by illumination from any higher cause, and so are not the spirits of Men or Angels: holy mens spirits have sin in them on earth; And the Angels and blessed souls in heaven, have no holiness but what they received. 2. Gods Spirit is holy by effect, for it is his proper work to san∣ctifie the Elect, and so to work holiness upon the spirits of men, by spiritual regene∣ration.

The Holy Ghost is oft-times in Scripture signified by

• Fire.
• Water.

We shall find it (according to the nature of fire) 1. To illighten us, * 1.125 as the least spark of fire lightens it self at least, and may be seen in the greatest darkness. 2. To enliven and revive us, fire is the most active of all other elements, as having much form, little matter: so whatsoever is born of the Spirit, is Spirit; that is, nimble and active, full of life and motion.

This fire of the Spirit must be fetcht from heaven, Lumen de lumine, from the Fa∣ther of lights, who giveth his Spirit to them that ask it.

By water, because of its clensing, cooling, * 1.126 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 Je∣rusalem.

He is said to proceed from the Father and the Son, * 1.127 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 A∣postles Argument, What man knoweth the things of a man, * 1.128 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. * 1.129 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. * 1.130

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, * 1.131 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 un∣to us.

Your Father which is in heaven, * 1.132 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, * 1.133 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.

[unspec 1] 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.

[unspec 2] 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 pre∣serve 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 Religi∣on, 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, * 1.134 than that which enquireth into the Authority of Scripture; 1. For all Religion depends up∣on it, and wavering in this principle openeth a wide door to beastly Epicu∣rism, 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, * 1.135 and the comfort and strength of faith; for a man must first believe Gods Word to be true, * 1.136 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 sal∣vation? 4. The doubting of this cuts off all self-denial, mortification and sound re∣pentance; 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 Pro∣phets 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 Crea∣tion, Providence, justice and mercy both temporal and eternal, &c. Speaking of great mysteries, above the reach of humane wisdom; yea, of things contrary to na∣tural 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; * 1.137 which Covenant none could make or can make good, but on∣ly 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 and harmony, shews they were guided by one and the same Spirit of God. 5. The divine properties of the Scriptures, viz. Antiquity, admirable perfection, Psal. 19.2 Tim. 3.17. Cer∣tainty of the truth; the strong and perpetual opposition of the Devil and the wick∣ed world against them, above all writings, Jerem. 36.23. And Gods powerful and watchful preservation of them notwithstanding, 2 Chron. 34.15. Jerem. 36.28. and in history at large: in all which divine properties, the Scriptures carry express foot-steps of God himself, above all the writings in the world. 6. The powerful ef∣fects of the Scriptures; for by them men are led unto God, Joh. 1.8. they do di∣rectly work upon the spirits and souls of men in all their faculties, Act. 26.18. Heb. 4.12. 2 Cor. 10.4. They carry a mighty power to convert and save, Ps. 19. Rom. 1.16. 2 Tim. 1.10. And where it converteth not, it is powerful to convince, harden, confound

and secretly to slay, not in it self, but by accident, 2 Cor. 2.15, 16, &c. Now whatsoever carrieth with it such a divine power and efficacy, must needs be from God. 7. The Scriptures have many strong Testimonies: 1. The whole Church of God hath ever witnessed to them. 2. Innumerable Martyrs have sealed the truth with their blood, Rev. 12.11.3. Heathens and Gentiles have bor∣rowed a number of Stories out of the Scriptures, which argueth that they were in their consciences convinced of the truth and authority of them. 4. The sen∣sible experience of believers, who have found the divine effects of the Word in themselves, John 9.25. 5. The testimony of Gods blessed Spirit (without which all other perswasions are flat and fruitless) confirming the truth which himself hath inspired in every believing heart. Add unto all, how every part of Scripture se••∣teth up and magnifieth the true God, it is all from him, and therefore it is all for him.

This serves therefore to the eviction of the Jew, that asks for signs; * 1.138 vanquishing of Dives, that would send the dead; condemning of Antichrist, that requires mira∣cles; and quelling of the Anabaptist, that expects revelations.

Dixit Julianus Apostata, vidi, legi, contempsi; cui Basilius, vidisti, legisti, non in∣tellexisti; si intellexisses, non contempsisses.

Authoritas & oertitudo Scripturae consistit, 1. In narrationis solius veracita∣t••, ejusque enuntiatione, de rebus praeteritis, praesentibus & futuris. 2. In potestate mandatorum & prohibitionum. Hinc pendet a Deo Authore praecipuo, tum quia ve∣rax, citra falsitatis suspicionem; & quia potestatem habet irrefragabilem.

All the Scriptures teach nothing else (saith Augustine) but that we must love our Neighbour for God, and God for himself. Nihil praecipit nisi charitatem, * 1.139 nec culpat nisi cupiditatem, It forbids nothing but lust, it enjoyns nothing but love; for without love there is no faith, and without faith all our righteousness is sin.

Scriptura nos obligat

• 1. Ad credendum.
• 2. Ad obediendum.

Haec obligatio nullâ externâ authoritate auferri potest. The Scriptures are verba vivenda, purposely composed to promote piety in the world.

All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, * 1.140 for correction, for instruction in righteousness. For whatsoever things were Writ∣ten aforetime, Were Written for our learning, that we through patience and comfort of the Scriptures might have hope. Ye do erre, not knowing the Scriptures. Search the Scriptures, for in them ye think ye have eternal life, and they are they which te∣stifie of me. Mighty in the Scriptures.

Of the old and new Testament.

Some Atheistical spirits would make the holy Bible a Bable, but let such take heed it prove not to them a Babel, their confusion.

Major fuit cura Caesari libellorum quàm Purpurae. Julius Caesar being forced to swim for his life, held his Commentaries in one hand above water, and swam to land with the other. How infinitely more are we to value this Book of books, being the souls Promptuary.

The whole Bible is distributed into the old and new Testament. In the old Te∣stament, we have the Gospel vailed, under promises, prophecies and Types. But in the Books of the new Testament, we have the Gospel revealed; the Lord delinea∣ting to us the New Covenant of Grace in Christ, unveiled, and actually exhibited and performed; Christ being the body and substance of all those ancient types and shadows.

Gods Covenant with man in Christ, is represented to us in holy Scripture princi∣pally two ways;

[unspec 1] As Promised, fore-prophecied and typified, in Christ to be manifested afterwards in the flesh. Hence called the Covenant of promise, Eph. 2.12. and covenants, because of the several publications of the Covenant, with more and more Augmentations, in several points or Periods of time. Thus the Covenant is made known in all the books of Scripture, before Christs coming; called the old Testament or Covenant, Heb. 8.13.2 Cor. 3.14.

[unspec 2] As performed, fulfilled and actually accomplished, in Christ already come and manifested in our flesh, in fulness of time. And thus the Covenant is most clearly and fully unveiled to us, in all the Books of Scripture written since Christs coming; which are therefore stiled the new Covenant, or the new Testament, Heb. 8.8. Mat. 26.28. Heb. 9.15.

The new Testament is better than the old, not in regard of the substance, the substance of both is one, which is Christ Jesus; but in respect of divers cir∣cumstances: For, 1. The Old Testament did but shadow out things to come: the New Testament makes a gift and exhibition of them. * 1.141 So that as the body is bet∣ter than the shadow; so is the New Testament than the Old. 2. That was dark and obscure, this plain and perspicuous. 3. This hath sewer, more lively and easie Sa∣craments. 4. That was temporal, and therefore not ratified with an Oath; this is eternal, and lasteth for ever: for the which cause it was confirmed with an Oath. 5. The Mediatour or Surety of that was Moses; the Surety of this is Christ.

In comparison then with the state of the Old Testament, how much more ob∣liged are we to God, who live in the times of the New, in respect of the clear Revelation of Grace and Life untous? The Prophets of the Old Testament, they were as a sound; John Baptist, Christs immediate fore-runner, was a voyce, he is called so; but it is Christ, and he only who is the Word, distinctly and fully sig∣nifying to us the Will of God concerning our salvation. God spake with Moses at the door of the Tabernacle, but now he leadeth his Spouse into the Presence-Chamber: The Old Testament-Christians saw through a veil, but now the Curtain is drawn; with them it was the dawning of the day, with us it is full Noon: Oh that we would praise the Lord for his inestimable goodness to us, upon whom the glorious light of the Gospel shineth.

The vail remaineth untaken away, * 1.142 in reading of the Old Testament. But we all, with open face behold as in a glass the glory of the Lord. Blessed are your eyes, for they see; and your ears, for they hear. For verily I say un∣to you, That many Prophets, and righteous men, have desired to see those things Which ye see, and have not seen them: and to hear those things which ye hear, and have not heard them.

Of Scripture-Interpretation.

ROgo, * 1.143 non verbum ex verbo, sed sensum ex sensu transferte; quia plerunque dum propriet••s verborum attenditur, sensuum virtus amittitur. Greg. Epist. ad Aristobolum.

That is a false Exposition, which is

• 1. Praeter fundamentum veritatis, when it agrees not with the place treated of, but is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, aliena à proposito.
• 2. Prater fundamentum salutiis, when it is not only beside the verity, but beside the foundation Christ.
• 3. Circa fundamentum salutis, when it weakneth the foundation.

• 4. Contra fundamentum salutis, when it raseth the foundation, not keeping to the head Christ.

True interpretation, is that which is super fundamentum, upon the foundation. Hence the Jewish Doctors were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 builders, * 1.144 because they were bound to build upon the foundation.

That there are no real (though seeming) contradictions, * 1.145 Epiphanius doth il∣lustrate by this comparison. When a man is drawing water out of a deep Well, with two vessels of a different metal; the water (if a man look into the Well as it is coming up) will seem to be of a different colour; but as it comes nearer and nearer to him, the diversity of colours vanisheth, and the water in both vessels appears to be of one colour; and when we taste it, is hath the same relish. So although at first sight there may seem to be some contradiction in the holy Scriptures, yet when we better consider of it, we shall find no contrariety at all, but a perfect har∣mony.

The Scriptures are difficult,

• 1. In respect of seeming Contradictions.
• 2. Because clothed with dark Phrases, Parables, &c.
• 3. Because of Prophecies to come, not yet fulfilled.
• 4. Because of some places in the Old Testament quoted in the New, either not to be found, or not in that sense.
• 5. Because of different acceptations of one and the same word.

The reason of this obscurity is,

• 1. To humble proud man, that thinks to know Omne scibile.
• 2. To put a difference between Earth and Heaven.
• 3. To make us painful.
• 4. To shew what need we have of the Ministery. * 1.146 No man is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in heavenly literature: Well saith one, He that here is Scholar to himself, hath a Fool to his Master.

Helps to understand the Scripture,

• 1. Pray.
• 2. Read reverently.
• 3. Practise what we know.

One said, The way to understand the difficulty in Pauls Epistle to the Romans, * 1.147 ad cap. 12. was to practise the plain precepts, from thence usque ad finem.

It is said, that Origen was the first that wrote Commentaries upon the holy Scripture.

The Inditer of Scripture, is the best Expositor thereof; for he knows four things, which no man attains to know: Viz.

• 1. The mysteries of Heaven.
• 2. The perfection of the Laws of Nature.
• 3. The secrets of the heart of man.
• 4. The future succession of Ages. * 1.148

No prophecy of Scripture is of any private interpretation.

Of Gods Fore-knowledge, and Decree.

Praescientia.

NOn est causa futurorum eventuum: * 1.149 Pro hoc doctissimè & satis amplè argu∣mentatur Origen. In Genes.

Prescience or Foreknowledge in God, is to be considered

• Largely, or
• Strictly.

In the former sense, it notes the whole act of Preordination; in the latter, the Knowledge of God preceding in order the appointment to the end.

And thus by the Schoolmen it is distributed into

• Absolute, and
• Special.

The first is that, by which God from eternity doth know all things simply and absolutely. The latter is that, by which God not only knoweth the Elect, as he knoweth other things; but acknowledgeth them for his, and loves them above all others: This is called the Knowledge of approbation.

Consider it now in the former sense, that is, as absolute Foreknowledge; And there is difference between Providence, Predestination and Prescience: for, Pro∣vidence reacheth to all that God would do; Predestination only to the counsel of God about reasonable creatures; but Prescience reacheth unto all things, to be done either by God or any other, and so to Sins.

Now we are not able to express the manner of this divine knowledge, unless it be by way of negation, that is, by denying to God those ways of knowledge, which are in the creatures, and do note imperfection. For God doth not know things, 1. By sense; These things are spoken of God metaphorically, or by an Anthropopathy. 2. Nor by opinion or conjecture; for that is neither certain nor evident. 3. Nor by faith; for that comes by relation and report of others. 4. Nor by Art; for that must be by defining, dividing, compounding, comparing, reasoning, &c. 5. Nor successively; for God knows all things in one view, and not one after another. 6. But by his Essence, by a way more excellent above all Men and Angels; by a knowledge most true, certain, evident and perfect.

Produce your cause, * 1.150 saith the Lord, bring forth your strong reasons, saith the King of Jacob. Let them bring them forth, and shew us what shall happen: let them shew the former things What they be, that we may consider them, and know the latter end of them, * 1.151 or declare us things for to come. Shew the things that are to come hereafter, that we may know that ye are gods▪ Behold, the former things are come to pass, and now things do I declare: before they spring forth, I tell you of them.

Decretum.

Gods Decree is both unsearchable and inevitable, * 1.152 compared to mountains of brass, which the Poets hammer'd at in their Inel••ctabile fatum, as they called it.

Gods decrees lie hid, till they come to execution: They run as a river under¦ground, till they break out and shew themselves. Only when he hath once signi∣fied his will, then we understand it, which before lay hid from us; that is, (to use tho Prophets phrase) when the chariots come out from between the mountains of brass, when the event declareth what was the immutable Decree of God.

The Decree of God, is so far from calling us off from, that it obligeth us to the use of all due means.

[unspec 1] For the life of the body; The absoluteness and irrevocability of Gods decrees concerning the number of our days, doth not disengage us from the use of means and second helps, for the continuance and lengthening of them. Man must not say, God hath decreed how long I shall live, therefore I need not take any care of my life; this were to resist the Command of God, while we think we submit to his Decree: whereas indeed all the commands of God are subordinate and ministerial to the fulfilling of his decrees. Will any man say, God hath determined my days, which I cannot pass; therefore when I am hungry, I will not eat; when I am sick, * 1.153 I will not take physick not use medicines? When Satan tempted Christ to throw himself down from the pinacle of the Temple, he answers, Thou shalt not tempt the Lord thy God.

[unspec 2] And then much more in reference to spiritual and eternal life. Some will say, God hath made a Decree which cannot pass, who shall be saved, and who damned; therefore what need we use the means of salvation? what need we avoid the ways of damnation? But remember, the same word bids us depart from iniquity, * 1.154 which saith, The foundation of God standeth sure, and he knoweth who are his. 'Tis as much our duty to give all diligence to make our calling and election sure, as it is to believe that the election and calling of God are sure.

It is our part to say Amen to Gods Amen, and to put our Fiat and Placet to his; saying in every thing, The will of the Lord be done.

Thy judgments are a great deep. The counsel of the Lord standeth for ever, * 1.155 the thoughts of his heart to all generations.

De Creatione.

WHat God did, or how be imployed himself before the Creation, is a Sea, * 1.156 over which no ship hath sailed; a Mine, into which no spade hath deived; an Abyss, into which no bucket hath dived. Our sight is too tender to behold this Sun.

Wisely and well said that Italian: Philosophy seeks after truth; Divinity onely finds it; Religion improves it.

Whatever therefore the Chaldaean and Egyptian Astronomers, or some other natural Philosophers, have fancied of the Worlds eternity, or at least for the first matter of it to be coeternal with the Creator: We will look upon it as an error repugnant both to true Religion and right reason; and will take the truth which is contrary to it (though not for a Maxim in Philosophy, yet) for an Article of Faith.

Aufer Argumenta, ubi Fides quaritur: I believe, and that's enough, though I cannot prove Principles.

Aristotle held, That the world was eternal: Plato, * 1.157 That God made the heavens and Angels, but the Angels made the bodies of men and beasts; and that there was praeexistent matter, or materia prima. And thus professing themselves to be wise, they became fools. But [In principio creavit Deus—] decides all doubts.

A Picture of Apelles making, would be in great request: The World is the glo∣rious workmanship of God Almighty, therefore to be admired of us all. We see what a goodly coat the Earth hath; Solomon in all his royalty was not so clothed as it: We see the Sun in the Firmament, the Moon, the Stars, God Almighty his candles; the Birds of the Air, the Beasts of the Field, Fishes of the Sea. The Gentiles had no book but this to look upon, yet it left them without excuse.

But though the World be a worthy work, yet let us not admire it too much: As there was a time when it was set up; so there is a time when it shall be pulled down. The Disciples stood gazing on the Temple, wondring at the workmanship of it; but Christ told them, that one stone should not be left upon another: So the time shall come (as S. Peter speaketh) when the whole world shall pase away with a

noise. The World was made in time, hath continued in time, and shall end in time.

Here let me insert a word concerning that of the Apostle, Rom. 8.20, 21. For the creature was made subject to vanity—But it shall be delivered from the bondage of corruption—

The creature is defiled by mans sin, and must therefore be purged by the fire of the last day; a•• the vessels that held the sin-offering, were purged by the sire of the Sanctuary.

The creature is said to be subject to vanity, * 1.158 and bondage of corruption: 1. As corruptible. 2. As teachers of men. 3. As they are instruments of mans punish∣ment. 4. As they are forced to serve wicked mens turns and uses, who have no peace with the creature, and should have no service from them.

The vanity of the creatures is not natural, * 1.159 but accidental by sin; which though it be expiate by the blood of Christ, yet the creature shall not be freed, till sin be taken out of the nature of things. Sin hath involved the creature under the curse, and makes it to groan: not the sin of it, but of us.

The manner how the creature shall be restored, is difficult to determine. There are three opinions:

[unspec 1] The first opinion holdeth, That this earth and visible heaven, even the whole nature of these things, shall perish. This heaven and earth being appointed by God to be the habitation of man, while he is Viator; and therefore that there shall be no need of it, when he shall be Comprehensor.

[unspec 2] The second opinion is, That some of the creatures shall be abolished, and some restored: The heavens and the elements to remain, the rest to perish.

[unspec 3] The third opinion, That all creatures shall be restored, remembring that we speak not of reasonable creatures, nor of the Heaven of heavens.

The two first opinions seem unlikely; the third is most probable, if the restoring be only to some singulars of all kinds. But it is not safe walking in the dark, without a light. We know not how it shall be; but this we may be sure of, that all things shall be most wisely and excellently brought to pass.

The loast and meanest of Gods creatures, serve to set forth the glory of him their Creator, and may be in their places some way or other useful to man. For (saith Mr. Ramolds) as in Musick, every prick, and quaver, and rest; do serve in their order to commend the cunning of the Artist, and to delight the ear of the hearer, as well as the more perfect notes; So the least and meanest of the creatures, were at first filled with so much goodness, as might not only declare the glory of God, but in their places minister content to the mind of man.

In the beginning God created the heaven and the earth. * 1.160 Through faith we under∣stand that the Worlds were framed by the Word of God; so that things which are seen, were not made of things which do appear. All thy works shall praise thee, O Lord.

Of Light and Darkness.

Lux.

ESt qualitas corporis lucidi, quâ & ipsum lucidum est, & alia illuminat, agit{que} in ea, non est substantia sed accidens, seu affectio corporis.

Light was that bright quality immediately created by God, * 1.161 and inherent in some meet subject. Or the first day, which God could make without means, as Calvin well observeth.

This Light was the first ornament of the visible world, and so is still of the hidden man of the heart, the new creature. The first thing in Pauls commission, was to open mens eyes, and to turn them from darkness to light; To dart such a saving light

into the soul, as might illighten both organ and object; So as that they who erst were darkness, are now light in the Lord, and do preach forth the praises of him, who hath called them out of darkness, into his marvellous light.

Light is not a body, nor (as some will have it) a substance, but an accident. * 1.162 The truth is, no man can tell what it is, of any certainty: An admirable creature it is, surely a divine and heavenly thing, than which nothing is more desirable, nothing more profitable.

There are two excellent uses of Light:

• 1. To refresh men, by the sight of the earth, and the things thereon. Truly, the light is sweet, and a pleasant thing for the eyes to behold the Sun.
• 2. To set us upon serious employments. Man goeth forth unto his work, and to his labour until the evening.

It is called the wings of the morning, because it diffuseth in an instant the whole Welkin over.

In a word, The most noble among inanimate creatures, is Light.

Tenebrae.

As Light is the most noble among inanimate creatures, so the contrary to i••, Darkness, is a defect and deformity.

The darkness mentioned, Gen. 1.2. which covered that confused heap, God cre∣ated not, for it was but the want of light.

The darkness in Egypt was extraordinary, Exod. 10. when God did so thicken the Air, that they might take notice of it, not only by the eye, but by the hand; when they could rather feel than see what was next unto them: so that for three days space they stirred not from their places. So was also that in Judea, at Christs suffering, Mat. 27.45. This darkness some think was universal, not onely over all the land of Jury, but over the whole earth; and so the Text may be rendred, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Tiberius, say they, was sensible of it at Rome. Dionysius writes to Polycarpus, that they had it in Egypt. And it should seem that the great Astro∣nomer Ptolomy was so amazed at it, that he pronounced, Either Nature now de∣termineth, or the God of Nature suffereth. Sol non fert aspectum illum miserandum, quem sine rubore & fronte Judaei irnident, saith Aretius: * 1.163 The Sun hid his head in a mantle of black, as ashamed to behold those base indignities done to the Sun of righteousness, by the sons of men.

Darkness is either

• Natural, or
• Metaphorical.

[unspec 1] Darkness of Nature (properly and literally so called) is the absence of Light; when the Sun taketh its leave of our horizon, and all things are envelloped in the sable mantle of the night; then we justly say it is dark.

Darkness used in a horrowed sense, serveth in Scripture to represent a state,

• 1. Of ignorance in divine matters, * 1.164 when the mind is destitute of spiritual know∣ledge, unacquainted with the mysteries of salvation.
• 2. Of misery, and that of all sorts,
  • Temporal, * 1.165
  • Spiritual,
  • Eternal.
• 3. Of iniquity: In this respect it is, that the power of sin ruling in mens hearts, is called The power of darkness. * 1.166 The works of sin which they act in their lives, are called The works of darkness, And especially, flagitious enor∣mities, such as rioting and drunkness, &c.

To say, that God dwelt in darkness, till he had created light, was a devilish sarcasme of the Manichees; for God is light it self, and the Father of lights; and ever was a Heaven to himself, ere ever the mountains were brought forth, or ever he had formed the earth and the world; even from everlasting to everlasting, being God.

Hell is called utter darkness, being an expulsion from the blessed presence of God, who is mentium lumen.

And God said, * 1.167 Let there be light; and there was light.—And God divided the light from the darkness. God who commanded the light to shine out of darkness. hath shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ.

Of Night and Day.

Night. * 1.168

NIght is so called in Hebrew, * 1.169 from the yelling of wild beasts therein; according to that of the Psalmist, Thou makest darkness, and it is night, wherein all the beasts of the forrest do creep forth; * 1.170 the young lyons roar after their prey. In Greek, à pungendo, quia ad somnum pungit. Or of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to strike; to which the Latine answers, Nox, à nocendo. Some say, of an Hebrew word which signifies to rest, because men take their ease and sleep then: So the Psalmist, Man goeth forth unto his work, * 1.171 and to his labour until the evening. It is a time of silence, and fit for de∣signe; so sings the Poet,

—Statuunt sub nocte silenti, * 1.172 Fallere custodes, foribúsque excedere tentant.

The Jewes divided the Night into four watches; * 1.173 1. Even. 2. Midnight. 3. Cock-crowing. 4. The Morning.

The Romans divided their Night into ten parts, viz.

• 1. Crepusculum, * 1.174 The dusk of the evening.
• 2. Prima fax, Candle-tinning.
• 3. Vesper, The night.
• 4. Concubium, Bed-time.
• 5. Nox intempesta, The first sleep.
• 6. Admediam noctem, Towards Midnight.
• 7. Media nox, Midnight.
• 9. De média nocte, A little after Midnight.
• 9. Gallicinium, Cock-crowing.
• 10. Conticinium, All the time from Cock-crowing, to the Break of day.

The darkness God called Night. * 1.175 O God, I remember thee upon my bed, and medi∣tate on thee in the night-watches. My reins instruct me in the night-seasons. The Lord will command his loving kindness in the day-time, and in the night his song shall be with me, and my prayer unto the God of my life. I have remembred thy name, O Lord, in the night, and have kept thy law.

Day.

As Night is the time of the Suns absence from our Hemisphere; so Day is the time of the Suns presence therein. They both contain one whole revolution of the Suns motion to the same point of the Meridian, in the twenty four hours.

Day is

• Natural.
• Artificial

The former consisteth of twenty four houres, which is measured most usually, * 1.176 from the Sun-rising to the Sun-rising; or from the Sun-setting to the Sun-setting. The latter is from Morning till Night, which is the time of light, measured out to twelve houres, which were not more nor fewer, but longer or shorter, accord∣ing to the different proportion of the Days in Summer and Winter; which is measured from the Sun-rising to the Sun-setting: * 1.177 Which division was in use both with the Jews and Romans.

The Romans divided their Day into six parts, viz. * 1.178

• 1. Diluculum, The break of day.
• 2. Mane, The full morning.
• 3. Ad meridiem, The forenoon.
• 4. Meridies, quasi medidies, Mid-day; or quasi merus dies, perfect day, Noon
• 5. Demeridie, Afternoon.
• 6. Solis occasus, Sun-set.

Day hath its name in Hebrew, from the noise and hurry that is therein. In Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, gentle, or t••me, because it is appointed for tame creatures: Or of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I desire, because it is to be desired. In Latine Dies, à Deo, * 1.179 as a divine thing: vel à Dio, id est, Coelo, & Sole: vel à dividendo, quod disjungat lucem à tenebris.

Evening separates by darkness, Morning by light: So the one disjoyns day from night, the other night from day.

In this vicissitude of Light and Darkness, much of Gods wisdom and goodness is to be seen: And we ought not to turn the day into night, nor night into day, without some very special and urgent occasion.

And God called the light, Day. Day unto day uttereth speech, * 1.180 and night unto night sheweth knowledge. Seven times a day do I praise thee, because of thy righteous judgments.

Of the Visible Heavens.

HEaven is a building of three stories; * 1.181 The first is the Air and the Clouds up to the Moon. The second reacheth all the Planets and Stars. The third is called, the Heaven of Heavens, the place of Gods most glorious residence, who filleth Heaven and Earth.

The Apostle reduceth them to

• Visible, &
• Invisible. * 1.182

The Visible Heavens are two,

• Starry; &
• Airy.

[unspec 1] The Starry Heaven, is that vast expanse region where the Stars have their motion. Here are the Sun and the Moon, those great lights; the infinite number of Stars of unconceivable magnitude and motion, which we see, and we see not. This (accord∣ing to the doctrine of Astronomers) is distinguished into several Orbs and Spheres, in seven of which seven special Stars are said to move, and all the rest to be fixed in the eighth.

The Apostle Jude seems to give a hint of those Planetical Orbs (Jud. v. 13.) where he justly reproacheth unsetled spirits, by the name of wandring stars or planets, to whom is reserved the blackness of darkness for ever.

Of this speaks Moses, calling it, The firmament of the heaven. * 1.183 And in Joshua's time, the Sun stood still in the midst of heaven. And David, When I consider thy heavens, the work of thy fingers, the moon, and the stars whi•••• thou hast ordained.

And again, * 1.184 The heavens declare the glory of God, and the firmament sheweth his handy-work.

[unspec 2] The Airy heaven, is the Air with all her regions, reaching up to the Moon; herein are Winds, Clouds, Meteors, &c.

This is called by Job, * 1.185 the empty place; He stretcheth out the north over the empty place. Not that the Air is indeed empty; there is no vacuity, no empty place in nature: Nature will put it self into strange courses to avoid a vacuity; Water will ascend, to avoid vacuity; and it will not descend, to avoid vacuity.

But though the Air be not empty or void, taking emptiness strictly and Philoso∣phically, (for every place hath its filling) yet as emptiness is taken largely and vulgarly, so the Air may be called an empty place: For as when we come into a room where there is no artificial furniture, we say it is an empty room; so the space between us and the Heavens, in a vulgar sense, is an empty pl••ce.

Of this speaks Scripture, when it s••th, The windows of heaven, the rain from heaven. The Lord rained brimstone and fire out of heaven; It is very probable from the upper region of the air, where Meteors be. So the birds of the air are called the fowls of heaven.

Of the Invisible Heavens.

The Invisible Heaven, * 1.186 is that place whither Christ ascended, far above all aspectable Heavens. Called the Third Heaven, the seat of the blessed Saints, of the elect Angels, and happy souls which are dead in the Lord; also Abrahams bosom.

Yet this is not the place of Gods Essence or infinite Substance, * 1.187 for so the Heaven of heavens is not able to contain him; But the place of his presence and glory, not to con∣sine or limit his glory in, but wherein he will make it appear most glorious; as a Prince will have some room to shew his state and magnificence in.

This Heaven is not every where, as the Lutherans and some others falsly assert:

• 1. Because then, it is no longer Gods seat, but God himself: For, whatsoever is Omnipresent, * 1.188 must needs be God, as himself proveth: Do not I fill heaven and earth, saith the Lord?
• 2. The Scripture speaketh of it as a limited and confined place, where Gods glory shineth more than in any other place, where Christ promiseth the Thief to be with him in Paradise, he denieth him to be in hell or earth.

[unspec 1] Here's a ground of comfort, That such a place is made for our rest and habi∣tation, wherein to enjoy fully the blessed and glorious presence of God.

[unspec 2] Let us contemn these houses of clay in comparison, and desirously exchange this temporal for an eternal and blessed condition. 1. Why should we prefer such base Cottages, before so Princely a Court? Why should we strive for Earth, and lose the third Heaven? Why should we grieve to leave a Prison, for the Palace of God himself? 2. Christ is there, to be with whom is best of all.

[unspec 3] Yea, let us learn contentation with our present estate, whatever it is; and hear afflictions patiently: We are now unknown in a strange countrey, but we shall come home to our own inheritance, where we shall be known and well entertained: Paul pronounceth his afflictions light, when he weighed them with that weight of Glory, and looked on things not seen.

And let us use the means, and hold the way to this blessed place: 1. Promoting Gods glory. 2. Seeking to please him in all things. 3. Beginning heaven upon earth. 4. Studying sanctification, decking our selves with grace, and getting the Wedding-garment, for that Wedding-day; for without Holiness none shall see God, * 1.189 in that Presence-chamber of his Glory.

Scripture calls this place, The Heaven of heavens. The third heaven. The habi∣tation of Gods holiness, and of his glory. Abrahams bos••me. A city which hath foundations, whose maker and builder is God. Christs Fathers house, in which are many mansions. A building of God, an house not made with hands, eternal in the heaven. The new Jerusalem. The Paradise of God. An holy place, &c.

De Angelis.

ANgels were created, it is conceived in the beginning, * 1.190 when the Heavens were; for saith the Psalmist, By the word of the Lord were the heavens made, and all the host of them by the breath of his mouth. And it is likely before Man, * 1.191 by those words, Where wast thou,—when the Morning-stars sang together, and all the sons of God shouted for joy?

Angels are Spirits of Heaven, resembling their Creator, as children do their father, both in their substance, which is incorporeal; and in their excellent properties, Life and immortality, excellency, blessedness and glory.

They are called

• 1. Spirits, Nomen essentiae.
• 2. Angels, Nomen officii.

For their number, they are said to be Thousands, and Ten thousand thousands, * 1.192 Dan. 7.10. Myriads, Heb. 12.22. which because of the vastness of the number, we render innumerable. They are innumerable to us, so are our sins, the hairs of our heads, the sands of the sea-shore, the stars in the firmament,) not to God.

The supposed Dionysius the Senator of Athens, * 1.193 ordered the Celestial Hierarchy thus: That the first degree is given to the Angels of Love, termed Seraphim; The second to the Angels of Light, termed Cherubim; The third, and so the following degrees, to Thrones, Principalities, and the rest, which are all Angels of power and ministration. So that upon this account, the Angels of knowledge and illumination, are placed before the Angels of office and domination. I think such curious brains put all out of order: Augustine is of a more modest spirit; Quomodo se babeat beatissima illa ac superna Civitas, & quid inter se distent quatuor illa vocabula, Col. 1.16. dicant qui possunt, * 1.194 si tamen possunt probare quod d••cant; Ego me isthaec ignorare consiteor. Let the like humility be imitated of us all; Let no man presume to understand above that which is written: And there their several degrees and dignities are only hinted, as well among themselves, as in regard of the inferior world, and the government thereof.

The wisdom and knowledge of these Spirits is admirable: * 1.195 The Devils know much, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; much more do the good Angels: They have matutinam & vespertinam scientiam; Their morning-knowledge they have by creation, and a continual contemplation of God; their evening-knowledge they have by observation from the creatures, and a diligent inspection into the Church. Their power also is as wonderful.

Their office is, to minister perpetually to God, in obeying his will; unto Christ, as the Head of the Church; and are also sent out to minister for the good and sal∣vation of the Saints for Christs sake.

Not that God needeth them, as Princes need the counsel and aid of their sub∣jects: But he maketh use of their service about us, 1. For the honour of his Majesty, and comfort of our infirmity. 2. To make out his love unto us, by employing such noble creatures for our good. 3. To make and maintain love and correspondency between us and Angels, till we our selves come to be like unto them.

The truth is, though they excell in strength, yet do they Gods commandments, * 1.196 hearkening to the voice of his word; which they perform, chearfully, faith∣fully, diligently, speedily and constantly; ever standing before the face of our heavenly Father, and rejoycing more in their names of service, than of honour; of imployment, than preferment; to be called Angels (that is, messengers) than Principalities, Thrones, &c. accounting it better to

do good, than to be great; to dispense Gods benefits, than to enjoy them.

Let us imitate these good Spirits, chiefly, 1. In subjecting our selves to Christ, as our Lord and King. * 1.197 This is their bowing of the knee, and ours too. 2. In doing the will of God alway chearfully, as they do, and therefore are said to have wings; thus we pray. * 1.198 Laudant Deum Angeli, adorant & tremunt: tremere dicuntur, non metu formidinis, * 1.199 cum sint perfectè beati; sed administrationis vel obedientiae affectu, saith Innocent 3.

—Wise, * 1.200 according to the wisdom of an Angel of God. Bless the Lord, ye his Angels that excel in strength, that do his commandments: hearkening unto the voice of his word. Are they not all ministring spirits, sent forth to to minister for them, who shall be heirs of salvation?

Of the Celestial Lights.

Of the Sun. * 1.201

THe Sun is the Prince of Planets, coursing about with incredible swiftness; so sweet a creature, that Eudoxus the Philosopher professed, that he would be content to be burnt up with the heat of it, so he might be admitted to come so near it, as to learn the nature of it.

The Sun is (as it were) a vessel, whereinto the Lord gathered the Light, which till then was scattered in the whole body of the heavens. This David be∣held with admiration (not adoration, * 1.202 as those Idolaters that worshipped the Queen of heaven; For that was a witty speech of Cyril, They were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Atheists by night, who worshipped the Sun; and Atheists by day, who worshiped the Moon and Stars.) And well he might, for Chrysostom wondreth at this, That whereas all fire naturally ascendeth, God hath turned the beams of the Sun toward the earth, making the light thereof to stream downwards. This is the Lords own work, and it ought to be wonderful in our eyes.

The Sun hath his name in the Hebrew (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) a servant, as being the servant-general of mankind, * 1.203 while he shines indifferently upon the evil and the good, imparting to both light and heat.

The Sun is called light by an excellency: * 1.204 The Egyptians call him Orus from the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. We are not able to look into the body of the shining Sun, Quia nimiùm sensibile ladit sensum.

Furthermore, In this Distinguisher of Time (as Doctor Brown terms it) the Sun, besides its glory and other benefits, the artifice of its Maker is much illustrated from two considerations especially, 1. In its motion, that it moveth at all; for had it stood still, and were fixed like the Earth, there had been then no distinction of times, either of Day or Year, of Spring, of Autumn, of Sum∣mer, or of Winter; for these seasons are defined by the motions of the Sun. 2. No less wonderful also in contriving the line of its revolution; which God hath so effected; that by a vicissitude in one body and light, it sufficeth the whole Earth; and that is the line Ecliptick; all which to effect by any other circle, it had been impossible.

As for its swiftness, Bellarm, saith, Such is his velocity, that he runneth in the eight part of an houre 7000 miles. * 1.205 This dumb creature (saith a Divine) gives check to our dulness; as Balaam's Ass did also to the Prophets madness. And for beauty, it is compared to a Bridegroom coming out of his chamber: (If a crea∣ture be so glorious, how much more is the Creator!) And surely, if Solomon in

all his glory, was not like a Lilly of the field; much less can earthly glory be like that of the Sun in the Heavens.

The Sun-shine is a sweet mercy, but not prized, because ordinary: as Manna was counted a light meat, because lightly come by. But should we be left in pal∣pable darkness, as were the Egyptians for three days together, so that no man stirred off the stool he sate on, this common benefit would be better set by. And certainly, Solem è mundo tollere, is to make the World a Cyclops, a huge body without eyes.

Sol in mundo sicut cor in corpore; The Sun in the world, * 1.206 is as the heart in the body: All things feel the quickning heat of the Sun; not only the roots of trees, plants, &c. but metals and minerals in the bowels of the earth.

Of the two great Luminaries, the Sun is the greater indeed, being (as Astro∣nomers resolve, though rather upon probable conjecture, than certain demon∣stration) One hundred and sixty six times greater than the earth.

God made two great lights; the greater light to rule the day. * 1.207 The precious fruits brought forth by the Sun.—In them hath he set a tabernacle for the Sun, which is as a Bridegroom coming out of his chamber, * 1.208 and rejoyceth as a strong man to run a race. His going forth is from the end of the heaven, and his circuit unto the ends of it; and there is nothing hid from the heat thereof. * 1.209 The Sun knoweth his going down. The Sun to rule by day. He maketh his Sun to rise on the evil, and on the good. Truly the light is sweet, * 1.210 and a pleasant thing is it for the eyes to behold the Sun. There is one glory of the Sun, another of the Moon, and another of the Stars.

Of the Moon.

The Moon is one of those two great lights which God created: * 1.211 But though she is so called, and in appearance seems the greatest next the Sun, yet she is the least but one (and that is Mercury) of all the Planets, and of far narrower com∣pass than the fixed stars: Nevertheless, the Moon being the lowest of these shining bodies, it appeareth to be bigger in quantity, and ministreth more light to mans use, than any of the single stars of the greatest magnitude, yea, than all of them together, when it is at the full; yet this fulness of light, is for a great part of it but a borrowed brightness from the body of the Sun, which the Moon receiveth, and reflecteth like a Looking-glass.

God seems (saith a Doctor) therefore to have set it lowest in the Heavens, and nearest the Earth, that it might daily put us in mind of the constancie of the one, and inconstancie of the other; herself in some sort partaking of both, though in a different manner; of the one in her substance, of the other in her visage.

The meer Irish (saith Grimston, * 1.212 for they are divided like unto the Scottish) kneel down when they see the New Moon, and speaking unto her, say, Leave us in as good health as thou hast found us.

The superstitious Jews offered cakes unto the Moon, and worshipped her by the name of Regina Caeli, the Queen of Heaven, as the Papists do the Virgin Mary. Surely (saith a Wit) she deserves to be deposed from her regency, if willingly accepting of this usurped title, and their unlawful offerings: But seeing mans importunity forced them upon her against consent, she is free from ido∣latry.

The World is compared unto the Moon, for its changes and chances; * 1.213 which the Woman in the Revelations is said to tread under her feet: And certainly it is good and necessary that every Child of that beautiful Mother keep it there; for if it once get into the heart or head, it makes them lunatick.

The lesser Light to rule the night. * 1.214 He made the Moon to rule by night. He appointed the Moon for seasons.

Of Eclipses.

Eclipses are disappearings of the Sun or Moon; which though they come in a course of nature, and are by natural light foreseen many years before they come, yet there is somewhat in them, which should fill us up with high thoughts of the power of God. Of a dismal one, Lucan saith,

Ipse caput medio Titan cum ferret Olympo, * 1.215 Condidit ardentes atrâ caligine currus; Involvítque orbem tenebris, gentésque coegit Desperare diem—

And that they are terrifying and prodigious, another sings sadly,

Signa dabant luctus Superi haud incerta futuri: * 1.216 Saepe faces visae, solis qucque tristis imago: Caerulus & vultum ferrugine Lucifer atrâ Sparsus erat, sparsi lunares sanguine currus.

Though an Eclipse be no miracle, yet God once made one (and can do so again) when Christ the Sun of Righteousness was shamefully crucified; the Sun in the Heavens (as ashamed to look upon that act (as from man) of prodigious cruelty and injustice) hid his face; and provided (as it were) a veil for the nakedness of Jesus, that the women might be present, and himself die, with modesty.

That Eclipse was miraculous, 1. Both in the manner, because the Moon was not then in conjunction, but full; which (as we receive from Antiquity) caused a great Philosopher to cry out, * 1.217 Aut Deus patitur, aut patienti compatitur. 2. And in the degree, being universal (as some affirm) over all the world; or as others (which makes it more strange) that it was onely in the land of Judea, all the world besides enjoying the light of the Sun at that time. Which miracle stands op∣posite to that in Egypt, which was plagued with darkness, when the Israelites in Goshen enjoyed light; whereas then Judea, where the Israelites dwelt, was covered with darkness, the rest of the world enjoying light.

There remains one more dreadful, viz. the Eclipse of Christs most glorious Gospel amongst us; that this bright Sun should go down at noon over our heads, and our earth be darkened in the clear day, Amos 8.9. Pray against that dismal day, that it may never be said, The glory is departed from our Israel.

He maketh the morning darkness. * 1.218 He turneth the shadow of death into the morning, and maketh the day dark with night. He commandeth the Sun, and it riseth not.

Lavater (in his Comment upon this place) reports, That in the year 1585. March 12. such a darkness fell upon the earth, that the fowls went to roost at Noon, as if it had been Sun-setting, and all the common people thought the day of Judgment was come.

I will shew wonders in the heavens,—The Sun shall be turned into darkness, and the Moon into blood. The Sun and the Moon shall be darkned.

Of the Stars.

Stella est densior pars orbis; ideo lucent astra, non coeli, quia hi diaphani sunt, * 1.219 & rari, astra autem densa, eoque lucem retinentia, & reflectentia. A Star (according to Philosophy) is the thicker part of its orb or sphere; it is thicker than other parts of the heavens; for otherwise it could not hold the light, so it could not re∣flect and send forth the light; it could not be a vessel for light, or a conveyance for light. For, Light was created the first day, (Gen. 1.3.) but the Lights were created the fourth day, (Gen. 1.14.) that is, certain vessels were created to hold the light. All these are placed in the heavens, by the special designment of God, for the use and good of man.

Some Mathematicians have taken on them, to set down the just number of the Stars, saying, they are but 2200. in all. They are beyond their books, too pre∣sumptuous to go beyond their limits. God can number them all, and call them by their name, which to man is impossible. Abraham was a great Astronomer, yet he could never do it. * 1.220 And yet Aratus and Eudoxus vainly vaunted (saith Aug.) that they had cast up the stars, and could call them all by their names. But that to man it is impossible, Aristotle maintaineth against those Astronomers, that tell us they are a thousand and some hundreds. And the wiser sort of Astrologers have rightly distinguished them into numerable and innumerable, as to men: For to us they are innumerable, as the sand of the Sea is, * 1.221 with which they are menti∣oned.

The power of God is not only seen, in stretching out the Heavens, but his ex∣cellent skill, and infinite wisdom is also displayed, in adorning, decking and beauti∣fying those Heavens which he hath stretched forth. The power and wisdom of God shines in every grass that grows out of the ground, yea, in every clod of earth; much more then in the stars of heaven. Especially, when such as have skill about the course of Nature, do consider,

• 1. The greatness of the Stars; it is incredible to ordinary reason; such vast bodies shew an infinite power in their constitution.
• 2. The multitude of them: A multitude of little sands make a huge body; then how great a body do a multitude of great bodies make?
• 3. The swiftness of their motion; that these mighty bodies should be carried about every day so far, and never tire nor wear.
• 4. The exact order of their motion; that innumerable stars should move con∣tinually in the heavens, and yet not one of them move out of course.
• 5. The efficacious vertue in their influence; it is a secret vertue, and it is a strong irresistable vertue, no power in the creature can stop it.

Hence a right study of the Heavens and Stars is requisite; in them the wonder∣ful works of God are seen; and a sober knowledge in Nature, may be an advantage unto Grace. But for those who are insober this way, if their eyes be not blinded with Star-gazing, * 1.222 I only commend unto them that of Gualther on Zeph. 1.5. Observent ista qui hodie Astrologiam judiciariam profitentur: Let those amongst us observe this, who profess Judiciary Astrology; for these worship the Stars no less, than did the Heathens of old, calling them by the names of those heathenish deities, that ought to be abolished; and subjecting to them all events of things, yea Man him∣self as touching all his manners and fortunes, which the Scripture affirmeth to de∣pend upon the eternal providence of God alone. This is intolerable impiety, and they that fall into it, shall not escape the just judgment of God.

Some stars are more excellent, of greater vertue and name than others: * 1.223 The Apostle gives us this clearly, One star differeth from another star in glory. God hath made difference and degrees in all creatures, in the heavenly as well as earthly. As,

The Pleiades, or Seven stars in the end of Aries: These joyned together in one Constellation, help to bring the Spring.

Orion, a Star that ariseth in the beginning of Winter, drawing foul weather after him as with bands; so that (as the Proverb hath it) Winter never rotteth in the air.

Mazaroth, the Southern stars, that bring in Summer.

Arcturus with his sons, those Northern stars, bringing Autumn with his yearly fruits. * 1.224 Of Arcturus, Hierom observeth, that semper versatur, nunquam mergitur. This is most true of Christs Church, much tossed, never drowned.

But though Stars differ thus one from another, yet they envy not one another. Which lessons us to be content, * 1.225 though God make our names less named in the world, than the names of many of our brethren; though he trust more talents to, or put more light in others, than into our selves.

—He made the Stars also. * 1.226—The Stars which thou hast ordained. Look now towards heaven, and tell the Stars, if thou be able to number them.—So many as the Stars of the sky in multitude. He telleth the number of the Stars, he calleth them all by their names. Canst thou bind the sweet influences of Pleiades 〈◊〉〈◊〉 or loose the bands of Orien? Canst thou bring forth Mazaroth in his season? Or canst thou guide Arcturus with his sons?

Seek him that maketh the Seven stars, * 1.227 and Orien. Which maketh Arcturus, Orion, and Pleiad••s, and the chambers of the South. The Moon and Stars to rule by night.

Of a Year.

After God had created the Lights in the Firmament of the Heaven, to divide the Day from the Night; * 1.228 He commanded also, Let them be for signes and for seasons, and for dayes and years.

The Year, is a remarkable standard of time, consisting of twelve Moneths; about the quartering out of which, there have passed especially two distinctions: 1. The first in frequent use with Astronomers, according to the cardinal inter∣sections of the Zodiack, that is, the two Aequinoctials, and both the Solstitial points; desining that time to be the Spring of the Year, wherein the Sun doth pass from the Aequinox of Aries, to the Solstice of Cancer; The time between the Solstice and the Aequinox of Libra, Summer; From thence unto the Solstice of Capricornus, Autumn; and from thence unto the Aequinox of Aries again, Winter. 2. A second division is observed by Hippocrates, and most of the ancient Greeks; establishing the account of Seasons from usual alterations, and sensible mutati∣ons in the Aire, discovered upon the rising and setting of divers Stars: Ac∣counting

The Spring,

FRom the Aequinoctial point of Aries: This is properly the pleasant Quarter of the Year, being the Emblem of Man in his Youth.

Of this season, the Song of Songs gives a most dainty description, far past any of the Poets, who yet have shewed themselves very witty that way.

The Winter is past, * 1.229 the rain is over and gone, the flowers appear on the earth, the time of the singing of birds is come, and the voice of the turtle is heard in our land: The fig-tree putteth forth her green figs, and the vines with the tender grape give a good smell.

The Summer,

From the rising of the Pleiades, or the several stars on the back of Taurus. This is properly the hottest season in the Year, and the Emblem of Man in his full strength.

Metaphorically it signifies opportunity, or fit time to do things in; * 1.230 according to that, The Ant provideth her meat in the summer, and gathereth her food in the harvest.

Autumn,

From the rising of Arcturus, a Star between the thighs of Bootes. This is the proper season of gathering in the fruits of the Earth, and the Emblem of Man in a declining condition.

Of this the Psalmist, The time that corn and wine are increased. * 1.231

Winter,

From the setting of the Pleiades. It is a dead season, in which the weather is cold, ways foul, days short, and the air muddy; the clouds commonly returning after the rain. It resembles Old age.

It is figuratively taken, for the doleful and dismal condition of such as are not effectually called by Christ. Omnis illis dies hybernus est; It is ever Winter with them, no Spring of grace, no Sun-shine of sound comfort.

The Day is thine, the Night also is thine: * 1.232 thou hast prepared the Light and the Sun. Thou hast set all the borders of the earth: thou hast made Summer and Winter.

Of the Lowest Heavens.

THe Lowest Heaven is distinguished from the Sky, by waters; as the Sky is from the Coelum Empyreum, by the Primum Mobile. This is the Air whereon we breathe, and wherein birds flie, clouds swim, &c.

Fire.

Est elementum callidissimum, siccissimum, levissimum, permeans per omnia, & omnia pervadens.

It is an Element dreadful, painful, sudden in eruption, active, mereiless and devouring. It hath a strong stomack; what will not Fire digest? It will digest stones, iron, &c. nay the sublunary world at last; for, * 1.233 the Elements shall melt with fervent heat.

Lightning and Thunder.

Fulgetrum seu corruscatio, est splendor flammae emicantis, per totum aerem uno momento transcurrens, per intervalla, vel cum nullo vel parvo sonitu; ortus ex modicà tenuique exhalatione in nube accensa; splendor est eminus apparens, longéque sparsus.

Tonitru est sonitus in aëre, aut exagitatione vaporis calidi & sicci, in nube frigida & humida propter antiperista sui excitatus: aut ex ejusdem vaporis, è nube vio∣lenter fracta eruptione, generatus: aut etiam no••unquam ex nubium cavarum collisione coortus.

Tonitru à terrendo. Thunder is so terrible, that it hath forced from the great∣est Atheist an acknowledgment of a Deity. Caligula (who dared his Jove to a duel, yet) if it thundred or lightned but a little, would be ready to hood∣wink himself.

Alladius King of the Latines, striving to imitate the Thunder, by an Engine made him, justly perished by a Thunderbolt from heaven: His house also where he attempted so to do, was consumed with fire.

In Thunder and Lightning there is much of God to be seen and heard, these being the harbingers (as it were) and officers to make room for him, and to manifest his power; which the Saints may take comfort in, and the greatest must acknowledge.

He hath made a way for the lightning of the thunder. * 1.234 The voice of thy thunder was in the heaven, the lightnings lightned the world, the earth trembled and shook. The voice of the Lord is upon the waters, the God of glory thunder∣eth, &c.

Clouds.

Nubes est corpus velex copioso vapore, è locis humentibus in sublime adscendens; vel ex maximè humidis partibus aeris in media aeris regione concretum. Breviter est vapor humidus & adensatus, qui in mèdia aëris regione, à frigore circumstante, constrictus & quasi congelatus pendet. Vapores enim in sublime elevati, vel maximae humidae aëris partes condensatae, quae gemina materia est ex qua nubes generantur & constant, caliginosum aërem efficiunt; vapores autem copiosi ex mari adscendune, unde aquae maris sunt velut radices nubium. Job 36.30.

A Cloud is a thick vapour, * 1.235 raised up by the heat of the Sun, to the middle region of the Air, and there by the cold condensed becomes so thick, that it stops and intercepteth the Light, so that Clouds and Darkness go together.

How the Clouds are hanged up even in the Air, like Archimedes his Pigeon, equally poised with their own weight; how they are upheld, and why they fall here and there, and now and then, we may well wonder, but know not.

In these God bottleth up the Rain, and there keepeth in by main strength, though those vessels are as thin, and thinner than the liquor that is contained in them. Now that God binds up these heavy Vapours, and keeps them in the Clouds, as a strong man in a cobweb, till brought by the Winds whithersoever he pleaseth to appoint them, and that they drop upon the Earth by little and little to make it fruitful; this is a wonderful work of God: This duly weighed, were enough to convince an Atheist; and should bring us to the knowledge of his power, wisdom, and goodness.

He bindeth up the Waters in his thick clouds, * 1.236 and the cloud is not rent under them. Can any understand the spreadings of the clouds?

Rain.

Est fluxus humidae nubis, * 1.237 qu•• à calore solis paulatim soluta, aquam guttatins è media aeris regione demittit.

It is the flux of a moist Cloud, which being dissolved by little and little by the heat of the Sun, lets down Rain by drops out of the middle region of the Air.

This is reckoned (and rightly) among the marvellous works of God; 1. Mar∣vellous power in causing and giving rain. 2. Wonderful goodness in thereby cooling, refreshing and nourishing all earthly living creatures. So that we may say, In every drop of rain, there is an Ocean of wisdom, power, goodness and bounty.

The Rabbins have a saying, That Rain is the husband of the earth, because those showers foecundate the earth, and make the great Mother of Plenty fruitful, in bringing forth all things useful and comfortable for the use of Man.

Who giveth rain upon the earth, and sendeth waters upon the fields. * 1.238 He made a Decree for the rain. For he maketh small the drops of water: they pour down rain according to the vapour thereof: which the clouds do drop, and distill upon man abundantly.

Rain-bowe.

It is the effect of the Sun shining against a cloud, * 1.239 and is Nuntius foederis & se∣renitatis, the Angel of Gods Covenant, and of fair weather. It is Signum gratiae & foederis, a sign of grace, and of the Covenant of mercy, and therefore alwayes fresh and green about Christs throne of grace, Revel. 4.3. c. 10.1. Ezek. 1.28.

It is very likely that from the beginning it was in its causes, which are clouds and the shining of the Sun; and those causes did sometimes produce the effects before this time, and so it is like it was often seen before the flood: But now God made choice of it for a sign of his Covenant with the world, that there should be no more an universal flood, as before there was.

This Bowe was most proper to be a sign of Gods Covenant; and in it there are many wonders; For the former, 1. Because of the place, which is in the clouds of heaven, whence came the rain that drowned the world before. * 1.240 2. It is there plan∣ted, as if man were shooting at God, and not God at man. Besides of Gods bow we read, but not of his arrows. 3. It appeareth commonly with rain, that so where men might begin to fear the judgement, they may take comfort against it. For the latter, 1. The beautiful shape and various colours; * 1.241 The waterish colours signifying the former overthrow of the world by water. The fiery, the future judge∣ment of the world by fire. The green, that present grace of freedom from both. 2. Where it toucheth upon any shrubs, it leaveth a sweet and fragrant smell behind. 3. It hath in it two contrary significations, * 1.242 viz. of rain and fair-wea∣ther, of this in the evening, of that in the morning. Adde, whereas na∣turally it is a sign of rain, yet it is turned by God into a sure sign of dry weather.

Let us learn to look upon it, not only in the natural causes, * 1.243 but as a Sa∣cramental sign of the Covenant of grace; and a Monument of Gods both ju∣stice in drowning the world, and mercy in conserving it from the like ca∣lamity.

—I do set my how in the cloud, * 1.244 and it shall ••e for a token of a Covenant between me and the earth. And it shall come to pass, when I bring a cloud over the earth, that the bow shall be seen in the cloud.—He caused the light of his cloud to shine.

Winde.

Est exhalatio sicca copiosa, à terrâ sursum tendens, qu•• ordinatione Dei repressa, ab occurrente nube frigidâ in mediâ region•• a••rit, & succedente

novâ exhalatione per aërem oblique propulsâ, lateraliter in locum opposi••um loco unde flare incipit, fertur.

The wind (in the nature of it) is an exhalation arising from the earth, drawn upwards by the power of the Sun and other heavenly bodies: * 1.245 but meeting and con∣flicting a while with the cold of the middle region of the air, is beaten back again; And being so light that naturally it cannot descend, and so resisted that it cannot peaceably ascend, it takes a course between both, slanting with mighty violence through the air.

Much of God may be seen in the winds, for it is he alone who holdeth them in his fist, hideth them in his treasures, rideth upon them as his Chariot, and checks them at his pleasure: Yea, God weigheth them in a balance, and when they seem to blow where they list, piercing through the air with their violent blasts, God sets them their bounds, and appoints them their pro∣portion. Hence is that phrase, of making the weight for the Winds, Job 28.25.

He bringeth the Wind out of his treasuries. * 1.246 Who walketh upon the wings of the Wind. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, not whither it goeth. Nos motum sensimus, modum nescìmus.

Hail.

Est pluvia in aëre inter descendendum conglatiata, propter antiperistasin aëris cali∣di, frigiditate naturali••sese contrahente.

The broad flowing water of the clouds, by the force of the cold, is narrowed up into hail.

Hast thou seen the treasures of the hail, * 1.247 Which I have reserved against the time of trouble, against the day of battel and war?

Snow.

Many wonders there are in snow; as that it should be made in the lowest part of the air, and not above where it is coldest: that it should snow upon the earth, but never upon the Sea, (if Pliny may be believed:) that snow should lie continually, not only upon the Alps, but upon Mount Aetna, where fire flames out: that it serves for a cover to preserve earth's heat, though it self be cold: that being white, it should sometimes bring forth red worms, &c.

It is compared to wooll, Psal. 147.16. for whiteness, lightness, plenty, softness, warmth: for though it be very cold, yet by keeping in the vapours and exhalations of the earth, it causeth an inward warmth to it, and so maketh it very fruitful. In which respects the Rabbines say, That one day of snow doth more good, than five of rain.

Gregory allegorizing those words, * 1.248 Job 38.22. sheweth, that earthly treasures are treasures of snow. We see little children what pains they take to rake and scrape together snow to make a snow-ball: Right so, they that scrape together the treasure of this world, have but a snow-ball of it: so soon as the Sun shineth, and God breatheth upon it, and so entreth into it, by and by it cometh to nothing.

He saith to the snow, Be thou on the earth. Hast thou entred into the treasures of the snow? * 1.249 He giveth snow like Wooll.

Frost.

It is the excess of cold, by the blowing of the coldest winds; which are some∣time called the breath of God; These congeal the waters, and turn them into ice, con∣tracting them into a narrower room.

Hence it is, that as any Countrey is more Northerly, so it is colder; the Sea al∣so is frozen and unpassable.

The hoar-frost heateth and drieth the cold and moist earth, nipping the buds of trees. Ʋnde pruina dicitur, à perurenda. Hence also perhaps is that, Psal. 147.16. He scattereth the hoar-frost like ashes. Cinis monet ignem subesse quem foveat.

By the breath of God frost is given, * 1.250 and the breadth of the Waters is straitued.

Dew.

Est vapor subtilior & tenuior, qui levi & miti frigore in terrae aut herba∣rum superficie adeo compactus est, tum adea•• fovendum, recreandumque à flac∣ciditate, aestu contract â, tum ad juvandum terrae foecunditatem, tum etiam ad aërem ipsum in quo versamur refrigerandum.

These round orient pearls, that come from heaven in a clear night, do sweetly re∣fresh whatsoever groweth in fields and meadows.

The dew, 1. It comes when the air is clear. 2. It refresheth and cherisheth the dry and fady fields, plants and herbs thereby recover life and beauty. 3. It allayeth great heats, and moisteneth, and mollifieth the earth, that it may fru∣ctifie.

Who hath begotten the drops of dew? * 1.251 (Thy dew is as the dew of herbs.

I will be as the dew unto Israel. As the dew of Hermon, * 1.252 and as the dew that descended upon the mountains of Zion.) By his knowledge the depths are broken up: and the clouds drop down the dew.

Of all these Meteors, watery, windy, fiery, whether pure or mix∣ed, &c. I say with Brentius, Fides non in ordinem operis, sed in Authorem oculos suos dirigit. All these are of the Lord; and faith seeth God in all.

Fowls of Heaven.

It is very observable, that birds, though they have more of the earth than of the other three elements, (for out of the earth was every fowl of the air formed, as well as every beast of the field, Gen. 2.19.) yet are light, (which is a wonder) delighting in high-flying, which is innate to them. Of Birds mentioned in Scripture, these are some, The

Eagle.

Called the Queen of fowls. She is famous 1. For her loftiness, * 1.253 she minds

great things; flies and petty things she looks not after. 2. Swiftness of flight and motion. 3. Strength, herein they are the chief of all have wings. 4. Sagacity, looking intently upon the Sun, without being dazled; and by that property makes proof of her young ones. * 1.254 5. Vivacity, renewing her youth and health, till she come to be very old. Aug. observeth, that when her bill is over-grown, that she cannot take in her meat, she beateth it against a Rock, * 1.255 striking off the cumbersome part, and thereby recovereth her eating.

—Thy youth is renewed like the Eagles. * 1.256

Peacock.

Priding himself in his feathers, and is all in changeable colours (like friends now adays) as often changed as moved.

Gavest thou the goodly wings unto the Peacocks. * 1.257

Pelican.

Reported to open her breast with her bill, and feed her young ones with the blood distilling from her: Therefore an Hiereglyphick of piety and pity among the Egyptians. However a melancholy bird, living in lonely places, and crying out dolefully.

I am like a Pelican of the Wilderness. * 1.258

Ostrich.

Called by reason of his bigness, * 1.259 Struthio-Camelus. He is very swift of foot, but so foolish, that being pursued, if he can hide his head only, so as to see no body, he thinks himself safe, and that no body seeth him, though his great bulk be all in sight. Her leaving her eggs, makes her the Hieroglyphick of unnatural and careless (therefore cruel) Parents.

—The Ostrich, * 1.260 which leaveth her eggs in the earth, &c.

Raven.

Their young ones are fed of God, when forsaken of their dams, and lest bare and destitute: For out of their dung, and carrion, (saith Aristotle) brought before to the nest, ariseth a worm, which creepeth to their mouth and feedeth them.

—Who feedeth the young Ravens which cry. * 1.261

I forbear to mention any more; Only much of Gods wisdom, power and goodness may be seen in these inhabitants of the air; in the admirable variety of their colours, tunes, tastes, &c. Also to these creatures God sends

us to learn, setting before us, as in a picture, the lively resemblance of many excel∣lent vertues, which we ought to pursue and practice.

—The fowls of the air, they shall tell thee. * 1.262 The stork in the heaven knoweth her appointed times, and the turtle, and the crane, and the swallow observe the time of their coming. Behold the fowls of the air; for they sow not, neither do they reap, nor gather into barns, yet your heavenly Father feedeth them. Are ye not much better than they?

Of the Earth.

BY earth I understand not that great material mass, made up of the two heaviest elements, earth and water, whereof all terrestrial and celestial bodies were made, Gen. 1.2. But the earth as distinctly severed from the other parts of the world, which was not made untill the third day, vers. 10.

Elementum siccae frigidaeque naturae, densum, in medio mundi collocatum, r••undum & in proprio loco immobile.

The earth is round (as an apple is, notwithstanding some knots and bunches in it) and therefore naturally apt for motion (as the heavens are,) that yet therefore it should stand firm and unmoveable, is admirable.

It is upheld by the infinite and Almighty power of God. The air will scarce bear a feather, because it will descend, unless kept up by a breath of wind; * 1.263 and yet this vast globe of earth and water, hangs as a Ball in the air.

Terra pilae similis, nullo fulcimine nixa, * 1.264 Aere sublato tam grave pendet onus.

Of this great wonder, the Philosophers after much study, can give no good rea∣son, because ignorant of this, that God hath appointed it so to be, Psal. 104.5. Heb. 1.3. The Poets fable that Atlas beareth up heaven with his shoulders; the Lord our God by his Word alone beareth up heaven and earth.

Non fundamentis suis nixa subsistit terra, nec fulchris suis stabilis perseverat, * 1.265 sed Dominus statuit terram & fundamento voluntatis suae continet. The earth hath no pillar, God hath not hanged it upon any thing but himself, who is indeed infinitely more than all things.

The greatness of this work of God (saith Merlin) appeareth hereby, that men cannot spread aloft the thinnest curtain, absque fulchris, without some solid thing to uphold it, and therefore this must needs be the finger of God, and an Argument of his Almightiness.

That was an odd conceit of Plato's, that the earth was a kind of living creature, having stones for bones, rivers for veins, trees for hairs, &c. But that was worse of Aristotle, teaching the worlds eternity.

The earth is the element which is so much beneath man, that he treadeth it under his feet, is called terra à terendo, from breaking and wearing; And yet this which is so trampled upon abideth, when man passeth away, Eccl. 1.4.

The earth as a Stage, whereon the several generations act their parts and go off; as the center of the world, and seat of living creatures, it stands firm and un∣moveable.

The earth standeth (saith Hugo de sanct. vict.) Ʋt venientes mittat, * 1.266 pertran∣seuntes portet, discedentes recipiat, To send away those people that come, to bear those that are passing away, and to receive those that are gone.

And God said, * 1.267 Let the dry land appear: and it was so. And God called the dry land, Earth. He hangeth the earth upon nothing. He hath laid the foundations of the earth, that it should not be removed for ever. The earth abideth for ever; that is, untill the end. Ʋpholding all things by the Word of his power.

Earth-quakes.

These subterraneous thunders are caused (say some) when sulphureous and nitrous veins being fired, upon rarefaction do force their way through bodies that resist them. Where if the kindled matter be plentiful, and the mine close and firm about it, subversion of hills and towns doth sometimes follow; if scanty, weak, and the earth hollow or porous, there only ensueth some faint concus∣sion, or tremulous and quaking motion.

Others tell us (for Philosophers dispute much about it) this is the reason in nature, When there is a strong vapour included or imprisoned in the bowels of the earth, that vapour seeking vent maketh a combustion there, and so the earth shakes.

Histories are full, and many mens experience can give instances of such terrible shakings of the earth.

In the dayes of Ʋzziah King of Judah, * 1.268 Amos 1.1. Zech. 14.5. so terrible was that earth-quake, that the people fled from it. Of the horror of it, Josephus relateth, and telleth us, That half a great Hill was re∣moved by it out of its place, and carried four furlongs another way: so that the High-way was obstructed, and the Kings Gardens utterly marred.

At Bern, * 1.269 Anno 1584. near unto which City a certain Hill, carried violently beyond and over other Hills, is reported by Polanus (who lived in those parts) to have covered a whole village that had 90. families in it; one half house only excepted, wherein the Master of the Family, with his Wife and Children, were earnestly calling upon God.

At Plevres in Rhetia, * 1.270 Anno 1618. Aug. 25. the whole town was overco∣vered with a Mountain, which with its most swift motion oppressed 1500 people.

In Herefordshire, * 1.271 Anno 1571. A great hill lifted up it self with a huge noise, carrying along with it trees, flocks of cattel, sheep-coats, &c. God by such extraor∣dinary works of his, sheweth his justice and displeasure against sin, as also his special mercy to his praying people.

I will shake the heavens, * 1.272 and the earth shall remove out of her place in the wrath of the Lord of hosts, and in the day of his fierce anger. Then the earth shook and trembled; the foundations of the hills moved and were shaken, because he was wroth.

Stones.

A stone is nothing but hardned earth, and hath the properties of the earth, out of which it is generated. Ʋiz.

• 1. Si••city, * 1.273 or dryness. Hence it was a miracle to bring water out of the Rock.
• 2. Frigidity, or coldness. As cold as a stone, we say.
• 3. Gravity, or heaviness. As it is nothing but a product of the earth, so it hath an inclination to descend, to fall down∣wards.

Stones are naturally scattered upon the face of the earth, hindring Travellers; One part of Arabia, was called Arabia Petr••a, because it was full of stones, and so uneasie either for tillage or travel. * 1.274 They lie naturally hidden in the bowels of the earth, or under the earth; and are a trouble to the husbandman in tilling the ground. And they are so dangerous, that the Latine word is derived from hurting the foot.

—They sank into the bottom as a stone. * 1.275

Minerals.

Many precious things are digged out of the earth, as Gold, Silver, Brass, * 1.276 Iron, &c. which God hath there hid, and men have found out. Though the vein lie low, and far out of sight, yet Mortals are quickly become Me∣tallaries.

Some of the Ancients have wished that we had never found out these metals, * 1.277 be∣cause of the great abuse of them. Strabo saith that Phaletius feared, lest in digging for Gold and silver, men would dig themselves a new way to Hell, and bring up the Devil amongst them. Some s••y, that he haunteth the richest mines, and will not suf∣fer them to be searched; sure it is, that by the inordinate love of these metals, he drowneth many a soul in perdition and destruction.

Remember we, that these things (though never so much admired) are but that which the basest element yields, the guts and garbage of the earth. It is observable, that God appointed the Snuffers and Snuff-dishes of the Sanctuary to be made of pure Gold; to teach us to make no account of that, that he put to so base offices, and is frequently given to so bad men.

Yet there is no hurt in having these metals, so they have not us, and get within us; so we make not our gold our God, saying to the fine gold, Thou art my confidence. Crates the Theban Philosopher is said to have cast his gold into the Sea, to avoid (as he pretended) the hurt it doth man-kind, saying, * 1.278 Abite mal•• cupidita∣tes, ego vos mergam, ne ipse mergar à vobis; But it was indeed for a name, as Hierom rightly judgeth: calling him therefore, Gloria animal, popular is aurae vile mancipi∣um, a vain-glorious fool.

However, let us make God our chief treasure. A friend of Cyrus being asked, Where his treasure was? Answered, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Where Cy∣rus is my friend; Let us answer, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Where God is my friend, Whoever hath the Lord for his portion, the lines are fallen unto him in pleasant places, he hath a goodly heritage. He will be all that heart can wish, or need require.

Surely there is a vein for the silver, and a place for the gold, * 1.279 where they find it Iron is taken out of the earth, and brass is molten out of the stone.—Whose belly thou fillest with thy hid treasure. The Almighty shall be thy gold.

Fountains and Rivers.

Aristotle assigns this as the cause of the perennity of them •• of their Beginning and Original; viz. That the Air thickned in the earth by reason of cold, doth resolve and turn into water, &c. But a greater than Ari∣stotle (notwithstanding Averroes his excessive commendation of him, * 1.280 viz. That there was no errour in his Writings, &c.) gives us his opinion, (as it was likewise the opinion of the Ancient Philosophers) viz. That they come

from the Sea, through the Pores and passages of the earth, where they leave their saliness behind them.

Thus God doth by certain issues or vents send forth the waters of the Sea, (which here and there break out in springs) that men and other earthly creatures might have that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉(as Pindarus stileth it) for the satisfying of their thirst, * 1.281 and for other necessary uses. A great mercy, the want would more shew the worth.

All the Rivers run into the Sea, * 1.282 yet the Sea is not full: unto the place from whence the Rivers come; thither they return again. Ad locum unde ex∣cunt flumina, * 1.283 revertuntur, ut iterum fluant. Ʋulg. He sendeth the springs into the Ʋalleys, Which run among the hills. They give drink to every Beast of the Field: the Wild Asses quench their thirst.

Fruits.

Alma Parens tell us, * 1.284 affords all things necessary for man and beast, Ad esum & ad usum, both for food and Physick; and both these before either man or beast was created. Sing we,

Hoc mihi pro certo, quod vitam qui dedit idem, Et velit & possit suppeditare cibum.

Green herbs was a great dish with the Ancients. Aristippus told his Fellow∣philosopher who fed upon them, If you can please Dionysius, you need not eat green herbs. He presently replied, If you can eat green herbs, you need not please Dionysius.

These are called precious fruits, Deut. 33.14. and Jam. 5.7. both because they cost hard labour, to the husbandman, (for that is required, as well as rain and dew promised.) And because they are choyce blessings of God, for the susten∣tation of life.

Diogenes justly taxed the folly of his Countreymen; quòd res pretiosas minimo emerent, venderentque vilissimas plurimo, because they bought precious things, (as Corn) very cheap; but sold the basest things, (as pictures, statues, &c.) extream dear, for the life of man had no need of the one, but could not subsist without the other. Let us take heed of undervaluing the food of life, and spending money for that which is not bread, Isa. 55.2.

And God said, * 1.285 Let the earth bring forth grass, the herb yielding seed, and the fruit-tree yielding fruit after his kind, Whose seed is in it self, upon the earth: * 1.286 and it was so. And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in it self, after his kind: and God saw that it was good. And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree in which is the fruit of a tree yielding seed, to you it shall be given for meat. And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so.

He causeth the grass to grow for the cattel, * 1.287 and herb for the service of man: that he may bring forth food out of the earth.

Worms.

In the earth are worms housed. A worm is one of the meanest creatures, and therefore to shew what a poor thing man is, he is twice in one place com∣pared to a worm, Job 25.6. Thus Christ also bespeaks himself, when he took our nature, Psal. 22.6.

Man may be said to be a worm in several respects; Look upon him, 1. In his original and constitution, he is from the earth, as the worm is. 2. In his natural state and condition, he liveth upon the earth and earthly things, as worms do. 3. Because subject to danger, every foot may crush him. 4. Because unable to re∣sist or make defence; unless the Lord be his shield, and a defence to him round a∣bout. 5. Because he must shortly return into the earth, and when he comes to the grave, it will be worm to worm.

Mihi experto credite (saith Aug.) Believe me who have made trial of it: O∣pen a grave, and upon the dead mans head, you shall find toads leaping, begotten of his brains; upon his loins serpents crawling, begotten of his raynes; in his belly worms abounding, arising out of his entrails. Behold what we now are, and what we shortly shall be; Behold the Original and filthiness of sin.

The best are but worms-meat; the worms shall cover them, who haply were once covered with costliest cloathing. * 1.288 But take heed of that Worm which never dieth; for as out of the corruption of our bodies worms breed, which con∣sume the flesh; so out of the corruption of our souls, this never-dying worm. This worm (say Divines) is a continual remorse and furious reflection of the soul upon its own wilful folly, and now woful misery.

Oh consider this, before thy friends be scrambling for thy goods, worms for thy body, and Devils for thy soul. Go not Dancing to Hell in thy Bolts, rejoyce not in thy Bondage, as many do; to whom the preaching of Hell, is but as the painting of a toad, which men can look on and handle, without affright∣ment.

I have said to corruption, Thou art my father: to the worm, Thou art my mother, * 1.289 and my sister.

Mandrakes.

Before I had passed plants, I should have mentioned one strange one, in Scripture called Mandrake; of which here a word.

It is a kind of herb, whose root hath the likeness of a man. The fruit of the root called Mandrake Apples, have been anciently conceived to be of an a∣morous operation, causing love, and conducing to coition and conception; It is said to be of pleasant smell, and colour, by some Writers, others say, It is of a ranck and unpleasant savour. Howsoever our Divines conclude, * 1.290 those were not like to be Mandrake Apples, which Reuben brought to his mother Leah, because at that time of the year (which was Wheat-harvest, and that was about the beginning of May in those hot Countreys) the Mandrake Apples are not ripe: But rather that the original word (which in the general signifieth amiable) im∣ports some flowers of the field (such as pleased little children, * 1.291 for Reuben that gather∣ed them was but young) having a beautiful colour, and withal a delightful smell; so that Rachel was taken with a special delight in them, and desire of them.

Some render it, Lovely flowers; others, Ʋiolets; others, Lilies; others again, Cherries of Jury; The Greek and most Interpreters, Mandrakes, or Mandrake apples.

It is a plant very amiable, * 1.292 (according to the name) both for sweetness of smell, loveliness of the flower, and for the peculiar vertue it hath, to cause sleep, affection and conception.

The Hebrew word is not used in all the Old Testament, but only in Gen. 30. and Cant. 7. in which almost all Interpreters, both Jews and Christians, do turn, * 1.293 it Mandrakes; It hath allusion to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Loves, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is Beloved; and it appears by the smell they are said to give, that they were lovely and pleasant.

Aben-Ezra saith, that Mandrakes are fragrant, and yield a pleasant smell (hence Loves and Mandrakes grow both upon one Hebrew root) but how they should be good to cause conception, he wondreth, sith by nature they are cold. Austin saith that he made trial, and could not find any such operati∣on in them; and that Rachel coveted them meerly for their rarity, beauty and sweetness.

Strange assertions there have been concerning this plant, * 1.294 which seem at least du∣bious, or rather false; Dr. Browne enumerates four,

1. The first a catachrestical or farre derived similitude it holds with man, that is, in a bifurcation or division of the root into two parts; which some are content to call thighs: when as fair a resemblance is often found in others. And whereas illiterate heads have been led on by the name in the first syllable, as expressing its representation; others have better observed the Laws of Etymology; and derived it from a word of the same language, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, spelunca, because it delighteth to grow in obscure and shady places.

2. The second assertion concerneth its production, that it naturally grow∣eth under places of execution, arising from fat or urine that drops from the body of the dead; which conceit is not only refuted as erroneous in the foundation, but in jurious unto Philosophy in the superstruction; making putrefactive generations, correspondent unto seminal productions; and con∣ceiving inequivocal effects and univocal conformity unto the efficient.

3. The third affirmeth the roots of Mandrakes do give a shre••k upon eradica∣tion, which is indeed ridiculous; for such a noise may be observed in other plants being firmly rooted, upon divulsion of parts.

4. The last, that there follows an hazard of life, to them that pull it up, or they live not very long after, or that some evil sate pursues them: A conceit not only injurious to truth (being confutable by daily experience) but somewhat derogatory to the providence of God. And were (as the same Author concludeth) to introduce a second forbidden fruit, and in∣hance the first malediction; making it not only mortal for Adam to taste the one, but capital unto his posterity, to eradicate or dig up the other. It is good therefore to leave these Fables, and hold unto the former.

By these Mandrakes and other sweet smells, are held forth Christs Spouse, the Church, which is the Lords field and garden, where all kind of divine and hea∣venly flowers grow; where is variety and abundance of all sweetness and ••ragran∣cy; namely, all the sweet incomes of Spirit and life from Christ. As also that the Spouse doth entertain Christ with all her sweetness. Honoureth him with all her pleasant fruits. As the favour, love and goodness of God is great, which he hath laid up for those that fear him; so all the goodness and fruits of the Spirit and grace that flow from them, are unto his honour and praise, and consecrated unto his use and service.

And Reuben went in the dayes of wheat-harvest, and found Mandrakes in the field, * 1.295 and brought them unto his mother Leah, &c. The Mandrakes give a smell, and at our gates are all manner of pleasant fruits, new and old, which I have laid up for thee, O my beloved.

Serpents.

Many have too curiously troubled themselves, in going about to define the kind or species of the Serpent that deceived Eve; some affirm it was a Dragon, another a Basilisk, a third a Viper, and others a common Snake. Wherein men still con∣tinue the delusion of the Serpent, who having deceived Eve in the main, sets her po∣sterity on work to deceive in the circumstance, endeavouring to propagate errours at any hand.

There is indeed a great difference of Serpents noted in natural history; for some are very little, some exceeding great; * 1.296 some (according to the significa∣tion of the Latine word) creep, and some fly: And some are in the mixture of co∣lours very specious and delightful to the eye: and such a serpent it is like the Devil used when he tempted Eve.

However seeing the Devil made use of that subtil creature, as the fittest instru∣ment to bring about that his cursed design; it gives us to know, that wit unsanctified is a fit tool for the Devil to work withal: neither is there a likelier Anvil in all the shop of Hell, whereon to forge mischief, than one that is learned and lewd, * 1.297 wi∣tily wicked.

Among Serpents mentioned in Scripture, two kinds are very famous, * 1.298 1. The Viper, whose tongue is present death, as we have clear evidence (be∣sides what is affected by natural Historians) from Scripture Record. When a Viper came and fastned upon Pauls hand, they looked when he would fall down dead. And when John the Baptist would shew how hurtful and dangerous the Scribes and Pharisees (among the Jews) were, the calleth them, A Generation of vipers. The vipers tongue is worse than the Lyons tooth. 2. The Asp, A kind of serpent not known in these parts of the world. Some write, that the biting of an Asp is uncura∣ble; and others say, that it killeth withou••remedy within four hours space. Hence, The poison of Asps is under their lips, Rom. 3.13.

There are six properties in a Serpent to be imitated; 1. He being as∣sailed, will strive to defend his head; so ought a Christian in all afflictions, to strive to preserve his faith and hope in Christ. * 1.299 2. To prevent charming or in∣cantation, he fast stops his ear; of which Austin thus, Quum caeperet in∣cantatorem suum pati, allidit unam aurem terrae, & caudâ obturat alteram. That the Serpent when she beginneth to feel the Charmer, clappeth one of her ears close to the ground, and stoppeth the other with her tail. Pliny speaks to this purpose, and the like is affirmed by Hierom and Cassiadore. So ought Christians to beware of the worlds allurements, and Satans incantations; but to hearken to the wise charmings of the Gospel. 3. Swimming over a river, he strives to hold up his head; so ought Christians to take heed they be not drown∣ed in the world. 4. He shuns the society of man, as his deadly enemy, * 1.300 and chuseth rather to inhabit the Wilderness, and even to haunt briars and brambles for his defence. So ought the godly, rather to seek peace and com∣fort in solitary retiredness, than to be amongst their profest enemies; yea, chusing rather to suffer affliction with the people of God, * 1.301 than to enjoy the plea∣sures of sin for a season. 5. The Serpent is vigilant, sleeps little, but less when he suspects danger. So ought Christians, Ephes. 5.15. 6. They once a year cast their coat, and renew themselves. So ought Christians, to labour to be rid of old corruptions, and to get new sanctified souls, Ephes. 4.22, 23, 24. for, Gal. 6.15.

There are also six properties in a Serpent to be shunned; 1. He hath a very lofty spirit, reaching not only at men, but birds. But let Christians take heed of pride and ambition. 2. They embrace while they sting, lying in the green grass, and sweet flowers, to destroy the passenger. But let Christians avoid flattery, which tickles a man to death. 3. The Serpent is unthankful, he will kill him that nourisheth him. But let not Christians be guilty of that hateful sin

of ingratitude, which renders a man the Prodigie of nature. 4. They are marvellous voracious, killing more than they can eat. But let Christians be∣ware they turn not covetous engrossers. Wo unto them that joyn house to house, that lay field to field, * 1.302 till there bo no place, that they may be placed alone in the midst of the carth. 5. Their hostility and murtherous mind, they would kill all, to set up their own kind. Such is the depopulator, that thinks he hath not room enough, unless he could be rid of the Poor, and make them harbourless. But let Christians avoid this, as they would the afore∣mentioned woe. 6. Their enmity to man, whom they ought to reve∣rence. (Malice (saith Chrysostom) turneth men into serpents.) The like are the Jesuites, that deny allegiance to Kings, &c. But Christians are taught ano∣ther Lesson, Rom. 13.

Be ye therefore wise as Serpents, * 1.303 and harmless as Doves.

Beasts.

The sixth day God made beasts, over the wildest of whom, once man had pow∣er and dominion; till he rose up and rebelled against God, they were subject unto him; but man rebelling against God, they rebelled against man; so that now it is from Gods special Providence that they hurt us not.

Amongst other beasts that are famous in Scripture, there is the

Lyon,

Which is, 1. A Noble and Kingly creature. 2. Strong. 3. Venterous and bold. 4. But cruel and bloody. 5. Libidinous.

It is said he is so fearless of any other creature, that when he is fiercely pursued, he will never once alter his gate, though he dye for it. No more will the righteous man his resolution against sin, such is his Christian-courage, Prov. 28.1.

Elephant,

Called Behemoth; that is, Beasts in the Plural, for his hugeness: as if he were made up of many beasts. So strong, that he can bear a wooden Tower upon his back, and upon that several men standing to fight therefrom.

He is the hugest of all earthly creatures, saith Pliny; Nine cubits high, saith E∣lian of some. But certainly the wonders of Gods glory do marvellously appear in him, he being the Master-piece among all earthly irrational creatures in strength and understanding. Of this Animal at large, Job 40.

Wild-Ass,

A most untameable and untractable creature. To the Colt of this wild crea∣ture is a natural man compared by Zophar, Job 11.12. for his extream rudeness and unruliness.

Fox,

To which, * 1.304 Adversaries of the Church are fitly compared; 1. For their craft, Astuam vapido servans sub pectore unlpem. Ʋulpes pellem mutat, non naturam, The Fox may change his countenance, * 1.305 but not his condition. 2. For their cru∣elty, they do great burt among Lambs and fowls; for lacking meat, they fain

themselves dead, and so the birds hasting down as to a carcase, volucres rapiunt & de∣vorant, they seize upon the birds and devour them.

Conie.

I only conclude with her; who, what she wants in strength, hath in wisdom; Proverbs 30.26. Gandet in effossis habitare cuniculus antris, she secures her self in the rocks and stony places. It shall be our wisdom to work our selves into the Rock Christ Jesus, where we shall be safe from Hellish Hunters.

The very beasts will teach us to know and own God, from whom we receive so much good, so many benefits.

And God said, * 1.306 Let the earth bring forth the living Creature after his kind, Cattel, and the Beast of the earth after his kind: and it was so. And God made the Beast of the earth after his kind, and Cattel after their kind, &c. Ask now the Beasts, and they shall teach thee. * 1.307 The Ox knoweth his owner, and the Ass his masters Crib, but Israel doth not know.

Paradise.

[unspec 1] Terrestrial, that most pleasant and fruitful Garden, wherein Adam and Eve were placed in the Creation. Which Eden was (as is conceived) in the upper part of Chaldea, whereabout Babel was founded. It was destroyed by the deluge; * 1.308 the place indeed remaineth, but not the pleasantness of the place. And yet that Countrey is very fruitful, returning seed beyond credulity, as Pliny and Herodotus report.

Herein grew the Tree of life, so called, per 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 effecti, or by a Sacra∣mental signification of Christ, who is so called, Rev. 22.2. Also the Tree of knowledge of good and evil, so called, from the event. God forewarning our first Parents, that they should know by woful experience, unless they abstained, what was the worth of good, by the want of it; and what the presence of evil, by the sense of it. Multi etiam hodie propter arborem scientiae, amittunt arborem vitae: * 1.309 in terris manducant, quod apud inferos digerunt.

[unspec 2] Caelestial, (of which the former was a dark shadow) is the third Heaven, which for the fulness of pleasure and joy, is so called.

Hierom comforting a young Hermite, bade him look up to Heaven, & Paradisum mente deambulare, to take a few turns in Paradise, by his medita∣tions; assuring him, that so long as he had Paradise in his mind, and Heaven in his thought, Tamdiu in eremo non eris, He should not be sensible of his soli∣tariness.

To him that overcometh, will I give to eat of the tree of life, * 1.310 which is in the midst of the Paradise of God.

Of the Sea.

Sea.

THE Sea is the seat and source of waters. * 1.311 There are three things in it speci∣ally considerable, viz.

1. The turbulency of it; so stormy and turbulent, that it threatneth to over∣whelm all: To overwhelm the ships sailing upon it, to overwhelm the dry land encompassing of it; and it would do both, if God did not bound it, saying, Hitherto shalt thou come, but no further, here shall thy proud waves be stayed. Did not God put an everlasting Law upon it, it would be lawless.

2. There is a wonderful capaciousness in the Sea; (the water (they say) is ten times bigger than the earth, the Air ten times greater than the water, and the fire than the Air.) It is so big and broad, so extensive and vast, that it takes in all the waters that come off the land into its bosome, and yet feels no access.

3. The Sea is of mighty strength. Though we say, Weak as water; water is a weak element in one sense, yet in another, water is a strong element; so strong, that it bears down all before it, and bears all the storms that rage upon it.

Canutus confuted his flacterers, (who told him that all things in his Dominions were at his beck and check) by laying his command on the sea, to come up no higher into his Land, but it obeyed him not.

Illi rebor & as triplex Circa pectus erat, * 1.312 qui fragilem truci Commisit pelago ratem Primus, nec timuit praecipitem Africum, &c.

Tollimur in Caelum curvato gurgite, * 1.313 & iidem Subduct â ad manes imos descendimus undâ:

Hence some have doubted, whether Mariners were to be reckoned amongst the living or the dead. But wisely said he, Qui nescit orare, discat navigare, He that cannot pray, let him go to Sea, and there he will learn.

—And the gathering together of the Waters, * 1.314 called he, Seas.

Fish.

The power of God is great in forming the fishes of the Sea. Especially if we con∣sider three things about them.

1. Their number, * 1.315 as tous, they are infinite. Therefore how emphatically is their encrease exprest? When God created them, it is said, The Waters brought forth abundantly. No sort of creatures that multiply so fast as fishes; Who is able to report the number of these Sea-inhabitants?

2. If we consider their various kinds. Naturalists observe that there is no crea∣ture upon the earth, but hath (as I may say) its representative in the Sea, besides those that have nothing like them on the earth.

3. Many of these inhabitants of the waters are wonderful for the vastness and greatness of their bodies. The greatest of all living creatures are in the Sea.

We will only instance in the Leviathan, unto whom the Elephant is lit∣tle. Pliny tells of one taken that was 600. foot in length, and 360. in breadth; * 1.316 when they swim and shew themselves above water, Annare insulas putes, saith the same Author, you would think them to be so many Islands: so many Mountains, saith another; who also addeth, that when they grow old, they grow to that bigness and fatness, that they keep long in a place.

Insomuch as ex collectis & condensatis pulveribus frutices erumpere cernantur, the dust and filth gathered upon their backs seems to be an Island, which while shipmen mistake, and think to land at, they incurre a great deal of danger.

—The great and Wide Sea, wherein are things creeping innumerable, * 1.317 both small and great beasts.—There is that Leviathan,—made to play therein.

Ships.

The use of ships was first shewed by God, in Noah's Ark, whence afterwards, * 1.318 Audax Japeti genus, Japhets off-spring sailed, and replenished the Islands.

Of the Low-Countrey-men it is said, Peterent Coelum navibus Belgae, si navibus peti posset.

A ship is a fabrick for the Sea, a house upon the Sea, a moveable house; and as it moveth variably, so it moveth swiftly; the inconstancy of the winds, makes the motion of the ship unconstant, and the strength of the winds, makes the motion of the ship swift. Whatsoever they do who are within the ship, the ship moves on, if they prepare it for motion. Labitur uncta vadis abies. * 1.319 The ship seems willing to be at the Haven as soon as may be.

Let our souls be like a ship, that is made little and narrow downward, but more wide and broad upward. Let them be ships of desire, hasting heaven-ward; and then let our days pass away as they can, we shall be but the sooner at home. Mor∣tality shall appear to be no small mercy.

—There go the ships. They that go down to the Sea in ships, * 1.320 that do business in great waters: These see the Works of the Lord, and his wonders in the deep, &c.

Homo.

NƲllum animal morosius est, nullum majore arte tractandum, * 1.321 quàm homo.

Nay, (which is worse) Homo homini lupus, homo homini Daemon. Therefore (saith David) Let me not fall into the hands of men, as though they were (like Cadmus soul∣diers) ad internecionem nati.

Yet man is magnum miraculum, mundi Epitome, imaginis image. Imago mundi in corpore, Dei in animâ.

In mans composition there is a shadow of the Trinity; for to make up one man, * 1.322 there is an elementary body, a divine soul, and a firmamental spirit; Here is the difference, in God there are three Persons in one essence, in us three essences in one person. So in the soul there is a Trinity of powers, vegetable, sensitive and rational; The former would only be, the second be and be well, the third be well and be for ever.

O excellent Nature, in which Cabinet ten thousand forms may sit at once! * 1.323 Man being Lord of these graces, should sit no longer in the vale of tears, but ascend the Mountain of glory; he should fly to the Trumpet calling to Mount Tabor, where he shall be transfigured for ever. Give thy possession on earth, for expectation in Hea∣ven. Not as that French Cardinal, who said, He would not give his part in Paris, for his part in Paradise.

Man is to be considered in a four-fold estate.

In statu

• 1. Confectionis, as he was created.
• 2. Corruptionis, as he was corrupted.
• 3. Refectionis, as he was renewed.
• 4. Perfectionis, as he shall be glorified.

In the first estate we give to man a liberty of nature. Adamus habuit p••sse si vellet, sed non habuit velle quod posset. In the third we grant a liberty of grace, for if the Son make you free, ye shall be free indeed. And in the fourth estate we con∣fess a liberty in glory.

All the doubt betwixt us and the Papists, is of the second estate, how man cor∣rupted is renewed, how he cometh into regeneration after degeneration: And yet herein we consent, that the will of man is turning unto God; and in doing good is not a stock or stone, in all and every respect passive; for every man is willingly converted; and by Gods grace at the very time of his conversion, he willeth his own conversion: And so the will of man is in some sort co-worker with grace; for this cause Paul exhorteth us, not to receive the grace of God in vain; And to this purpose that saying of Austin is very remarkable, Qui fecit te sine te, nen justificabit te sine te. Fecit nescientem, justificat volentem.

The difference then is this, they write that our will is a co-worker with grace, by the force of nature; we say that it works with grace by grace; we will indeed, but God worketh in us both to will and to work.

Man is called earth thrice by the Prophet Jeremiah, * 1.324 O earth, earth, earth, hear the Word of the Lord; that is (as Bernard expounds)

Earth by

• 1. Procreation.
• 2. Sustentation.
• 3. Corruption.

Alas! what is man? Nothing, I had almost said, Somewhat less than nothing; embarqued nine months in a living vessel, at last he arives in the world, Lord of the Land, yet weeps at his possession; in infancy and age fourfooted, in youth scarce drest, makes not his Will, till he lie a dying, and then dyes to think he must make his Will.

O quàm contempta res est homo, nisi supra humana se erexerit!

Tantus quisque est, quantus est apud Deum.

And the Lord God formed man of the dust of the ground, * 1.325 and breathed into his nostrils the breath of life: and man became a living soul.

After the man is the woman made, * 1.326 as a yoke-fellow standing on even ground with him, though drawing on the left side.

Mulier quasi mollior, the weaker vessel, therefore to bo born withal.

Origen speaks somewhat contemptibly of women; When Christ came into the Coasts of Tyrus and Sidon, * 1.327 Behold a Woman, Mira res Evangelista, A strange thing, O Evangelist! that is, the Author of transgression, the mother o sin; the weapon of the Devil, the cause of our expulsion out of Paradise.

But Christ honoured women, in lying in the womb of a woman: He appeared first to women after his Resurrection, and made them Apostolas apostolorum, Apostles, to preach his Resurrection to the Apostles.

There have been women of special note, Sarah the Mother of the Faithful. He∣ster the Nurse and preserver of the Faithful. Women that ministred to Christ of their own substance, &c.

There have been learned women; Theano Crotoniatis was a Philosopher and a Poor too. Pythagoras learned his natural Philosophy of his sister Themistocleas. * 1.328 Olympia Fulvia Morata an Italian of the City of Ferrara, taught the Greek and Latine tongues at Heidelberg Anno 1554. Aratha read openly in the Schools at Athens. Leoptia wrote against Theophrastus, &c.

Neverthelesse, neither is the man without the woman, * 1.329 neither the woman with∣out the the man in the Lord.

Mans Body.

PƲulchrum corpus infirmis anima, * 1.330 est tanquam bonum navis & malus gu∣bernator.

The Philosophers say, in respect of the substance of the body, it consists most of earth and water; but in respect of the vertue and efficacie, it consists more of fire and ayre; and so the body is kept in an equal temperature, in the operation of the elementary qualities.

Omnia operatus est Dominus in pondere, numero, & mensurâ, that the hu∣mours may keep a proportionable harmony amongst themselves; if this harmony be broken, it bringeth destruction to the body; As if the heat prevail, then it bring∣eth Feavers, if the cold prevail, then it bringeth Lethargies; if the moist prevail, then it bringeth Hydropsies: So that the extreme qualities heat and cold, must be temperate by the middle qualities moist and dry. For the body of man is like a Clock, if one wheele be a misse, all the rest are disordered, the whole fabrick suffers.

Bodine observeth, that there are three regions within mans body (besides all that is seen without) answerable to those three regions of the world, Elementary, Ethe∣rial and Caelestial. His entrails, and whatsoever is under his heart resemble the ele∣mentary region, wherein only there is generation and corruption; The heart and vitals that are divided from those entrails by the Diaphragma, resemble the etherial religion; As the brain doth the heavenly, which consisteth of intelligible crea∣tures.

Austin complaineth, that men much wonder at the high mountains of the earth, Hugo waves the sea, deep falls of rivers, the vastnesse of the Ocean, the motion of the Starres, Et relinquunt seipsos nec mirantur, but wonder not at all at their won∣derful selves. And truly the greatest miracle in the world, is that little world (or rather Isle) of man; in whose very body (how much more in his soul?) are mi∣racles enow (betwixt head and feet) to fill a volume.

The body is not one member, but many. * 1.331

Head.

The head is the most excellent part of the body; therefore the chief part of any thing is called the head. Christ is called the Head of the Church, and the Husband the head of the Wife; And Israel is promised upon obedience, to be made the head and not the taile. Hence we uncover our head when we do homage to any man; to signifie, that our most excellent part reverenceth and acknowledgeth him.

In the head our reason and understanding dwells; and all the senses are placed in the head, except the touch, which is spread thorow the whole body. Besides, the head is supereminent above the rest of the body, and giveth influence to it. There is also a conformity betwixt the head and the rest of the body: And thus it is betwixt Christ and his Church, he hath graces above the rest of his members, he

giveth influence and grace to them, and he is like them.

The hair of the head (as also the nails) is an excrement, * 1.332 and not to be nourished by the man, (though given to the woman for a covering.) Under the Law the cutting of both off did signifie casting away transgressions, * 1.333 and paring off superflu∣••••ies, by the constant practice of mortification.

Braine.

Cerebrum, * 1.334 quasi cárabrum, the Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, eaput.

There is an assertion that man proportionally hath the largest brain of any crea∣ture. Some have found upon observation that they have weighed four pound, and sometime five and a half. * 1.335 Scaliger saith, that the head of a man is the fifteenth part of his body.

Beside the brain-pan, there is the Pia-mater compassing the brain like a swach∣ing-cloth, or inner rind of a tree.

Eye.

God who at first drew light out of darknesse, doth by an admirable work, draw the light of the body, * 1.336 out of the black apple of the eye, which Philosophers call the chrystalline humour.

The Eye is kept most diligently (being a tender part) and strongly guarded by nature with tunicles: * 1.337 There are five in number to keep it from hurt; 1. Aranea tuneca, like a spiders webbe: 2. Retiformis, woven like a net: 3. Ʋvea, like a berry: 4. Cornea, like a horn: 5. Adnata tunica, the cover of the eye, or the eye-lids. * 1.338 Hence David, to expresse the special care that God hath over his Saints, saith, Keep me as the apple of the eye.

The Eye before the fall, was the window to let in good instructions to the soul; but since the fall, it is proxenata peccati, the broker that goeth betwixt the heart and the object, to make up the sinful bargain. And because it is now the most sinful sense, God hath placed tears in it, which are the tokens of repentance.

Eare.

The Eare is a very honourable part of the body, therefore of old they did hang ear-rings and jewels in their eares, * 1.339 as a sign of honour. And when men were disgraced, their eare was boared in token of infamy.

Philosophers call the eare, sensum disciplinae, it i•• so necessary a part for instructi∣on. It is also an excellent sense for delight; Solomon calls the eares, the daughters of musick. And it is the most excellent member for grace, for faith comes by hearing.

Besides, there is not a member that the Devil envieth more than the eare, be∣cause it is Janua vitae, the gate of life; as we see in the man possessed with the deaf Devil. He possessed that sense as the most excellent, to hinder him from hearing.

The Dragon (they say) biteth the Elephants eare, and chence sucketh his blood, because he knoweth that to be the only place which he cannot reach with his trunck to defend; So satan that red Dragon, if he find no other way, endeavours to infuse ill counsel at our ears.

Mouth.

Of this member, saith one, Man before his fall was content with little, but since he laboureth not to fill a mouth, but a gulf, as it were the mouth of the Leviathan. See Belly, pag. 134.

Teeth.

The Teeth both in Greek and Latin, have their name from eating, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so dentes, quasi edentes.

The teeth are the hardest of the bones, if that they be bones; Aristotle is at least doubtful whether he should reckon them to be bones or no. There are no o∣ther bones so solid and hard as they are, neither come they much short of the hard∣nesse of stones, if they do not equal stones in the edges of them. Neverthelesse they wear by daily use, and therefore they do continue to grow as long as mans life continueth: but only so much, after they are come to their full growth, as they are worn away.

The seat of the teeth are the jaws, where they have their several sockets into which they are mortised. Galen tearmeth their comely order in their places, the seemly dance of nature. But in old men they stand wetshod in slimy humour, or are hollow, falling out one after another. The grinders cease, * 1.340 because they are few.

Tongue.

The Tongue of man is a most honourable member, called his glory, because it is the instrument to glorifie God.

Before the fall the Tongue of man was like a swift writer, and uttered those things which his heart indited, and he spake but with one tongue: But since the fall it is a world of iniquity, and he is bilinguis, double tongu'd, yea trilinguis; for a backbiter is a man with a threefold tongue, or a tongue which hath three stings: We have an example of it in Doeg, who killed three at once with his evil report; Saul, the Priests, and himself.

There are but five vertues of the tongue reckoned by Philosophers, but there are many sins of the tongue, some have reckoned up as many as there be letters in the Alphabet. Moreover it is observable that when the Apostle gives us the Anato∣my of wickednesse in all the members of the body, he stayeth longest on the Organs of speech, and goeth over them all, Rom. 3.13, 14. And Saint James spends almost a whole Chapter upon it. Cap 3.

The Tongue is made in the shape of a sword, and David felt it as a sword in his bones; it is sharp as a Rasor, which instead of shaving the hair, cutteth the throat. It is of a flame colour, and setteth on fire the course of nature.

Master Trapp recites a story out of Camerarius, concerning two brethren walk∣ing forth in a star-light night: Saith one of the brethren, would I had a pasture as larg: as this element; And saith the other, would I had as many Oxen as there be Stars, Saith the other again, where would you feed those Oxen? in your pasture, replied he. What? whether I would or no? yea said he, whether you would or no, What? in spite of me? yes, said he. And thus it went on from words, till at length each sheathed his sword in anothers bowels. Behold how great a matter a little kindleth. And the tongue is a fire.

No man can so change himself, * 1.341 but his heart may sometime be seen at his tongues end. For well said one, Man is like a Bell, and his tongue like the Clapper; so long as this standeth still, he may be thought to be without any great flaw, craze or crack in him; but let it once stir, and then he discovers himself presently; For out of the abundance of the heart the mouth will speak. * 1.342 Therefore good is the Arabian Pro∣verb, Cave non feriat lingua tua collum tuum, Take heed thy tongue cut not thy throat.

A man hath two ears, and but one tongue, to teach him to be swift to hear, and

slow to speak. * 1.343 Moreover, God hath bedged in this unruly evil, with a double hedge of lips and teeth: And it is placed on purpose in the midst betwixt the brain and the heart, that it might take the advice of both. It is also tied fast by the root.

There is much need you see of reforming and polishing this member. Death and life (saith Solomon) are in the power of the tongue: Upon the right or ill using of it, a mans safety doth depend. And lest you should think the Scripture only inten∣deth temporal safety or ruine: Our Saviour saith, By thy words thou shalt be ju∣stified, and by thy words condemned. One of the prime things that shalt be brought forth to judgment, are your words. Again, He that keepeth his mouth, keepeth his life: but he that openeth wide his lips shall have destruction. The wise man intimateth a similitude of a City besieged, to open the gates betrayeth the safety of it; all watch and ward is about the gate: So the tongue is the gate or door of the Soul, by which it goeth out in converse and communication; to keep it open and loose guarded, letteth in an enemy, which proveth the death of the Soul.

Face.

The Face is the table of beauty or comelinesse, and when that is abused, it is made the seat of shame; hence spitting in the face is such an act of reproach. And co∣covering the face (as in Haman) the mark of a condemned man.

It is reported of Malcotius (as also of Augustus) that the majesty of his coun∣tenance, * 1.344 with the resplendant beams issuing out of his eyes (as it bad been the rayes of the Sun) were of such piercing brightnesse, that no man was able with immoved and fixed eye long to behold the same. Likewise in the description of Tamerlane, amongst the rest; * 1.345 in his eyes sate such a rare majesty, as a man could hardly endure to behold them, without closing of his own: And many in talking with him, and often beholding of him, became dumb; which caused him oftentimes with a come∣ly modesty to abstain from looking too earnestly upon such as spake unto him, or di∣scoursed with him.

En quam difficile est animum non prodere vultu. The face varieth as the mind varieth. * 1.346 That is seen in the face, which is out of sight. Four things are chiefly seen in the face; 1. Pride, Psal. 10.4. 2. Fear, Dan. 5.6. 3. Envie and Discontent, Gen. 31.2, 5. 4. Guilt, and shame, Gen. 4.7. Thus the evidences of the heart are read there, and we may take the copy of a mans spirit in his coun∣tenance.

Dugge.

God hath placed the womans Dugge (saith Weemse) in her breast, * 1.347 and not in her belly, as in beasts, and that for two causes, 1. Physical, 2. Moral. The Physical cause, God hath placed them so near the liver, that the milk might be the better concocted, and the more wholesome for the child. The Moral cause, that the wo∣man might impart her affection and love more to her child, by giving it suck with hen dugge, which is so near the heart.

Hence the giving of suck was one of the greatest obligations of old, betwixt the mother and the children.

Hand.

Amongst the several outward members of the body, the Hand is of great use. Fox. 1. By the Hand we promise and threaten; Hence the right hand of fellow∣ship, * 1.348 (••he left hand is the most honourable amongst the Turks.) 2. We reckon by it, the Ancients reckoned upon their left hand, untill they came to an hundred years, * 1.349 and then they began to reckon upon their right hand. Hence Solomon, Wis∣dom cometh with length of dayes upon the right hand; meaning, that Wisdom should make a man to live a long age. 3. We worship with the hand. Idolaters used to kisse their Idols, but because they could not reach to the Moon to Kisse her, they kissed their hand in homage before her. To this practice Job seems

to bear reference, when he saith, My mouth hath not kissed my hand; * 1.350 purging him∣self of this kind of Idolatry, as some conceive. In a word, it is the Organ of Acti∣on; and the special Providence of God is to be marked, that he hath made man to take his meat with his hand, and hath not left him to gather it up with his lips, as the Beasts do; for if a man did so, his lips would become so thick, that he could not speak distinctly; as we see by experience, by those that have so.

Heart.

The Jewes compare the heart of Man for the excellency of it, to three things.

• 1. To the Holiest of all, where the Lord gave his answers; so the Lord gives his, answers first out of the heart.
• 2. To Solomons Throne, as the stateliest place where the King sits; so the Lord dwells in the heart of man, as in his Throne.
• 3. To Moses Tables, in which he wrote the Law; so God promiseth to write his Law in mans heart.

Three things God holdeth in his own hand.

• 1. Revenge.
• 2. Future Events.
• 3. Searching of mens hearts.

Principale animae non secundùm Platonem in cerebro, sed juxta Christum in corde. 'Tis not the eye that seeth, but the heart; not the ear that heareth, but the heart; not the tongue that speaketh, but the heart: Yea, there is in the heart both

• 1. Talking, Psal. 14.1. and
• 2. Walking, Ezek. 11.21.

In Gods account, Quicquid con non facit, non fit.

The heart is the first mover of all the actions of man; for as the first mover car∣rieth all the spheres of Heaven with it, so doth the heart of man carry all the mem∣bers of the body with it. In natural Generation the heart is first framed, and in supernatural Regeneration, it is first reformed.

The heart is primum vivens, & ultimum moriens: So the spiritual life of grace begins in the heart first, and is last felt there. Hence it is that Michael the Archangel, and the Devil, strove no faster about the body of Moses, than they do about the heart of man.

Liver.

Next to the heart in man, is the Liver, and from hence it hath in latine, the name jecur quasi juxta cor, as it were placed near unto the heart.

This is the shop of sanguification, or fountain of blood, from whence by the channels of the * 1.351 veins, it is carried over the several Provinces of mans body.

God hath fenced the noblest parts, as the brain, with Pia mater, and Duramater; the heart with Pericardia, so the liver is enclosed by a Net, called Roticulum.

Lungs.

The Lungs are the bellows of the voyce, and are seated near the heart, to teach us, that speech is but the interpreter of the heart; against those that think one thing, and speak another.

Galen a Prophane Physician writing of the excellent parts of mans body, and coming to speak of the double motion of the Lungs, could not chuse but sing an hymn to that God, whosoever he were, that was Author of so excellent and ad∣mirable a piece of work.

Ribbs.

The bones of man are they, * 1.352 which (as Hypocrates saith) do give to the body stableness, uprightness and shape. 1. Stableness, because they do, as it were, defend it against the force that assaulteth it, and because they uphold the body, as the foundation, walls and timber uphold the house. 2. Uprightness, because unless the creatures had bones, they would creep upon the ground as worms do. 3. Shape and figure, because from them the stature and growth are limited and bounded.

Many are the bones of mans body, and of divers sorts, and manifold shapes, that so man may sit his motion to the divers objects to which his desire shall carry him: which variety likewise is very useful, that when one bone receiveth any hurt, thereby the others might not be hindred in their offices. And yet, such is the con∣nexion of them, and so wonderfully are they sitted together, that all the bones are as it were but one, by that contiguity that is between them. The total compage and set of the bones is called a Syntaxe, and the fabrick of the bones so fitted together is called a Sceleton.

Amongst the rest, the Ribbs are eminently for defence in the body of man; of which there are two sorts, 1. The first called by Anatomists, Costae legitimae, whereof there are seven; these defend the vital parts. 2. The second, Costa spu∣riae, whore of there are five, lying to the belly.

Intrails

They lie in a hid and secret part of the body; therefore David when he would declare how God knoweth hid and secret things, he saith, Thou tryest my Reins; that is, my secretest cogitations, Psal. 139.

Belly.

The mouth, a little and strait hole, is soon filled; but then there is the stomack of man and belly, a monster (saith one) which being contained in so little a bulk as his body, is able to consunie and devour all things.

This made Seneca cry out, * 1.353 Dii boni, quantum hominum unus excercet venter! Quicquid avium volitat, quicquid piscium natat, quicquid ferarum discurrit, nestris sepelitur ventribus. What birds soever flie, what fishes soever swim, what beasts so∣ever run about, all are buried in our bellies.

Deus homini angustum ventrem, &c. (saith Chrysostom) God hath given us a little mouth and stomack, to teach us moderation, to the shame of those beastly belly-gods, that glut themselves and devour the creatures, as though their throats were Whirl-pools, and their Bellies bottomless.

Navel.

As a Tree by the roots is fastned to the earth, and by the fibrae the little strings upon them draws nourishment and spirits from the earth a so is it with a child in the womb, The Navel fastens it to the Mother, and by the * 1.354 vein and Arteries in the Navel, it fetches in nourishment and spirits.

Plutarch likens the Navel to the rope and Anchor, which stays the Infant in

that harbour in the Mothers womb; which, when it is cut, the Infant goes from har∣bour to the Sea and storms of the world.

Bladder.

Of this part a good Anatomist speaking, saith, That it is a large Cistern or Vessel. In respect of the roundness of it, some have likened it unto a sphere; the weakness of which in old men; maketh them unable to hold and keep their water.

Thigh.

The thigh is called in Latine femur à ferendo, because it beareth and hol∣deth up the creature. It is that which goeth from the hip to the knee, and hath the longest and strongest bone in the whole body.

Legge.

It is that which goeth from the knee to the heel. It is made of two bones, 1. The one called the shin-bone, this bone is the inner and thicker, called in Latine tibia a flute or pipe, either because of resemblance, or else because at first a flute was made of that bone taken from the leg of a Hart. 2. The other which is thinner is called the brace-bone, resembling the braces of building, and joyn∣ing the muscles of the leg together, as they hold the beams of an house together.

Note here, the thighs, leggs and feet, are Solomons strong men; * 1.355 And yet in old age their strength is enfeebled, when they bow under their burden, and are ready to overthrow themselves and the whole body. Hence old people are glad to be∣take them to their third leg, a staff or crutch; therefore He siod calls them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Let them learn to lean upon the Lord, and pray with David, * 1.356 Cast me not off in thé time of old age: for sake me not when my strength faileth.

Foot.

The foot is the base, ground and pedistal, which sustaineth the whole building of the body: being the true Organ and Instrument of walking.

The foot is one extream of the body. The extreams comprehend all the parts. That which extends from one extream, or utmost part to another, is extended through all. From East to West, is all the world over; and from head to foot is all the body over. Thus Satan is said to smite Job with boils, from the sole of his foot, to the crown of his head; that is, he smote his whole body. He was like a rough∣cast wall from top to toe: Being, as it were, armed (or rather harmed) Cap-a-pe, with burning and inflaming ulcers.

All these members of mans body, both external and internal, are curiously wrought, as it were, by the book. Had God left out an hand or an eye in his Com∣mon-place-book (saith one) thou hadst wanted it. * 1.357 In thy book all my members were written.

The things very samous amongst the members of the body, are

• 1. Symmetry, &
• 2. Sympathy.

[unspec 1] For the first, the only wise God, who doth all in number, weight and

measure, hath set the members every one of them in the body, as it hath pleased him.

And wisely hath he placed them. There are some members that are called membra ridicalia, radical members; as the Liver, the Heart, and the Brain; And in these the Lord hath placed the natural, vital and animal spirits, These spirits are carried by the veins, arteries and nerves; The veins carry the vital spirits from the Liver; the arteries carry the natural spirits from the heart; and the nerves carry the animal spirits from the brain. There are other members which are serving mem∣bers; as the hands, feet, and such.

[unspec 2] And for the other, there is such a conjoint fellow-feeling, That if one member in the body be in pain, the whole are grieved; if the heel do but ake, the whole condoleth and careth Again, when one member is deficient, another suppheth the defect of it; as when a man wants feet, he walks upon his hands. Moreover, one member defends another, as when the head is in danger, the hand casts it self up to save it.

Besides, the members of the body help one another, the superior rule the in∣serior; as the eyes the whole body: The inferior uphold and support the superi∣or; as the feet the leggs; the thighs support the who'e body: And the middle members defend the body, and provide things necessary for it; as we see in the hands and arms. And great grief in one member, makes the pain of the other member seem the less; which all shew the sympathy amongst the members.

The variety of the members of the body, sheweth also the wisdom of God; * 1.358 for as the Apostle saith, If the whole body were an eye, where were the hearing? if the whole were hearing, where were the smelling?

I will praise thee, * 1.359 for I am fearfully and wonderfully made.

The Soul of Man.

PHilosophers confess, * 1.360 Anima quaeque intelligimus, & tamen quae sit ipsa intel∣ligere non valemus.

It is a spiritual substance in man, created by God, which can exist when sepera∣ted from the body.

Leo decimus concluded atheistically of the soul, Et redit in nihilum, qued fuit ante nihil, * 1.361 But Solomon tells us, the spirit of man that goeth upward; whereas the spirit of a beast that goeth downward to the earth. The spirit of a beast is only vital, mans spirit is both vital and rational: The spirit of a beast is perishable, mans spirit is immortal. And thus the preacher by comparing the spirits of men, with the spirits of beasts; By going upward, understandeth the immortality of the spirits of men; and by going downward to the earth, the perishing of the spirits of beasts. Furthermore, by the manner of this Phrase, he seems to compare the spirit of a man unto a purer exhalation, which ascending upward, continueth in the Ayre; The spirit of a beast, unto a thick and black vapour, * 1.362 which being dissolved into rain, descendeth and falleth to the earth. The spirit of a man therefore dieth not, (as doth the spirit of a beast) As Tertullian speaketh, It is but carried away, when it seemeth to vanish away; and failing in his work, not in his strength; departing in respect of actua∣ting the body, not in respect of its own natural existence; ceaseth only to appear to be, not ceaseth to be.

It is with the Soul of man, as it is with the needle of a compass, which alwayes trembleth, and shaketh, till it turn to the North Pole: but being turned di∣rectly thitherwards, it is quiet, and standeth still. So the Soul of man, being by sin turned away from God, is never at rest, till by true repentance it return to him again.

And truly, as the soul is the life of the body, so God is the life of the soul: When the soul departs, the body dies; and when God departs, the soul dies.

Quod intus est, homo est. The first work of Physick in a diseased body, * 1.363 is to repell the venemous humours from the Heart: because a disease once seated in this Metropolis, is incurable. And the first care of the members in man, is to ward a blow made at the Head. Art and Nature in preserving and defending those two noble parts, are to be imitated of a Christian, in guarding the Soul, that part of chiesest importance, the peace whereupon consisteth the main of all our business.

God hath given us two Hands,—&c. and but one Soul: That once gone, and all is gone. Yet, There are that

• Sell,
• Pawn,
• Lose,
• Give

their Souls.

[unspec 1] Some sell their souls. As it is said of a Lawyer, that hath linguam venalem, so it may be said of the Covetous man; that he hath animam vendlem. The Vo∣luptuous man doth sell his soul for Pleasure, as Esau sold his birthright for pottage. And the Proud man doth sell his soul for Advancement; as Alexander the sixth is said to have done for his Popedom.

[unspec 2] Some pawn their souls. Albeit they be not so given over to commit sin with greediness, as to fell their souls right out; yet for profit and pleasure they will be be content to pawn them. David did as it were pawn his soul, in committing adultery; Noah, in being drunk; and Peter, in denying Christ: These redeemed their souls with bitter repentance. Let us take heed how we play the Merchant-venturers in this case.

Da mihi animas, caetera tolle tibi. Gen. 14.21.

[unspec 3] Some lose their souls. As carnal and careless Gospellers, ignorant, negligent people, that mispend their time, standing all the day idle.

[unspec 4] And some give away their souls. As the malicious and envious person: For whereas the Ambitious man hath a little Honor for his soul, a Covetous man a little Profit for his soul, and a Voluptuous man a little Pleasure for his soul; the Spightful wretch hath nothing at all for his soul.

O blockish stupidity! Will you keep your Chickens from the Kite, your Lambs from the Wolf, your Fawn from the Hound, your Pigeons and Conies from 〈◊〉〈◊〉 Vermine; and not your Souls from the Devil?

What is a man profited, if he shall gain the whole world, and lose his own soul? * 1.364 or what shall a man give in exchange for his soul?

Ʋnderstanding.

The soul is enamelled with four excellent faculties, two superior, viz. Under∣standing and Will; and two inferior, viz. the part irascible, and concu∣piscible.

The Understanding, is an essential faculty in the soul, whereby it knoweth, judgeth, and discerneth naturally truth from falshood.

Man hath a reasonable soul, and a natural judgment, whereby he differeth from bruit beasts: And some there are that do animam excolere, improve their natural abilities by Art, and so go far beyond others in worth; differing from the unlearned as much almost, as a man doth from a beast. Which yet amounteth not to wisdom, without the concurrence of Gods good Spirit to sanctifie all, as the Altar sanctifieth the gold of the Altar. They that are destitute of which, their abilities are vain; and to such we may say, as Austin once wrote to a man of great parts, Ornari abs te Diabolus quaerlt.

But though men have the faculty, yet God giveth the light: As the Dial is onely capable of shewing the time of the day, when the Sun shineth on it. He il∣lightens both the organ and object: He anoints the eyes with eye-salve, and gives both sight and light.

There is a spirit in man; * 1.365 and the inspiration of the Almighty giveth them understanding.

Will.

The Will is an essential faculty in the soul working freely, having liberty to choose, refuse or suspend: Not determinate to one thing.

Humane reason and understanding, * 1.366 is unto the will and affections, as the eye to the body, the Captain to the soldiers, the Pilot to the ship: the eye be dark, the body walks blindly; if the Captain be ignorant, the soldiers march disorderly; if the Pilot be unskilful, the ship sails dangerously. So whilst the will and affectiors do follow such a blind, ignorant and unskilful guide, as the natural understanding is in supernatural things; how can they walk without falling? march without dis∣order? or fail without danger of drowning?

The actions of the Will are, * 1.367 velle & nolle. But, tota voluntas aversa à Deo. Phaedra confessed to her Nurse, Quae lequeris vera sunt, sed furor suggerit sequi pejora. Senec.

Scotus compares the Will of man, to an Horse at liberty, and the Grace of God to the Rider: By mans fall the Will lost not its nature, but was changed in quality; * 1.368 therefore as the Horse can run freely without a Rider, so can the Will of man move freely without the assistance of Gods saving grace; but 'tis a wild race, being unbridled: But once brought to conformity by Gods Spirit di∣recting, 'tis like the Optick nerves, which be whole at the roots, though one of the branches be perished.

Thy people shall be willing in the day of thy power. * 1.369 For it is God which worketh in you both to will and to do, of his good pleasure.

Note here, that Passions are motions of the sensitive appetite, stirred up by the apprehension either of good or evil in the imagination, working some out∣ward change in the body. They are so called, to put a difference betwixt them and the Faculties of the soul, which are naturally inbred in it; and betwixt the Habits, which are infused and acquired, and also always alike and permanent. To enumerate some.

Love. * 1.370] A passion or affection in the concupiscible appetite, that it may enjoy the thing which is esteemed to be good, as neer as it can.

Austin shews when our love is inordinate, thus: Diligens non diligenda, ant aequè diligens, quod minus, vel amplius diligendum est; aut minus, vel amplius, quod aequè diligendum est, contra or dinem charitatis diligit. That is, He that loveth things that are not to be beloved; or loveth things equally, which are less or more to be beloved; or loveth less or more, that which is equally to be beloved; He loveth not as he should love.

Hatred.] Est quo voluntas resilit ab objecto disconvenienti, vel ut disconvenienti: A turning of the concupiscible uppetite from that which is evil, or esteemed evil. Opposed to Love.

Joy.] * 1.371 A passion arising from the sweetness of the object which we enjoy.

It is storied of one Sinan a Jew, that he was so overjoyed with the sudden and unexpected return of his son, whom he had for many years before given

over as lost; that in embracing of him he fainted, and so presently for joy died.

Grief.] A passion of the soul, which ariseth from a discontment that we have received from the objects, contrary to her inclination. Or, a natural affection, whereby the heart is grieved, in respect of some evil thing which troubleth us. A Painter diversly and by degrees, presenting the sorrow of the Parents and friends of Iphygenia, when she was sacrificed; when he came to her Father, he painted him with his face covered, as confessing his Art not sufficient to express in the visage a grief of that degree.

Jactant Stoici 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉seu indolentiam. And amongst the Thracians, Sorrow was accounted so effeminate a passion, that they adorned those Men that mourned, like Women.

Fear.] A certain natural affection, whereby men are stricken, by reason of some dangerous and hurtful evil, either true or imagined.

This cowardly passion (when inordinate) expectorates and exposes a man to many both sins and sufferings. The Camelion is said to be the most fearful of all creatures, and doth therefore turn himself into so many colours, to avoid danger, which yet will not be.

Anger.] It is a passion of the mind for wrong offered. It differeth from Hatred; for Anger seeks revenge sub ratione justi vindicativi; but Hatred is ira inv••terata. Austin compares Anger to a more in a mans eye, but Hatred to a beam.

Ira utendum est ut milite vel satellite, non ut duce. * 1.372

Memory.

Memory is the Souls storehouse; there we lay up observations, * 1.373 and from thence we setch them out, as occasions invite.

Our Memory naturally is like filthy Ponds, wherein Fish die soon, and Frogs live long: Rotten stuff is remembred, memorable mercies are forgotten. Hence we that should be Temples of Gods praises, are as graves to bury his benefits.

Most men write Injuries in marble, Courtesies in the sand. What's bad, they can retain sufficiently; but in matters of God, their memories serve them not.

Most men have Memories like Nets, that let go the clear water, and catch no∣thing but slicks and refuse stuff; Or like Sieves, that retain the chaff, and let go the corn; Or like the creature Cervarius, that if he but look back, forgets the meat he was eating, though never so hungry, and seeks for new: Or Sabinus in Seneca, who never in all his life could get by heart these three names, of Homer, Ʋlysses, and Achilles.

The Cabalists until of late time wrote not; but taught and learned by mouth and diligent hearing of their Rabbins, committing things to memory.

Memory is like the leafs of books, which being seldom used, do cleave to∣gether.

The Soul should be as an holy Ark, the Memory as the Pot of Manna, preserving holy truths for holy uses.

Therefore every Scribe which is instructed unto the Kingdom of heaven, * 1.374 is like unto a man that is an housholder, which bringeth forth out of his treasure things new and old.

Conscience.

Conscience is Gods Spy, and Mans Overseer.

It is called Conscientia (saith Bern.) quasi cordis scientia: For, Scientia is,

when the heart knows other things; Conscientia, quando cor novit se. In Greek it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Latine Conscientia; a joint knowledge, or a knowledge with an∣other: Either cum alio, that is, with the High and Eternal God; for none be∣sides God and a mans own self, hath an immediate knowledge of himself: Or rather scientia cum alia scientia; there is a knowledge whereby we know that we know, and that is Conscience.

Damascen defines it thus; It is lex nostri intellectus. And certainly, Conscientia non est contra scientiam, sed cum scientia; else it is a Chimera of mans own. Origen, Est correptor & paedagogus animae. Bernard, Est inseparabilis gloria vel confusio uniuscujusque. The Schoolmen say. It is Applicatio scientiae ad factum, seu faciendum. Our late Writers, Est practicus syllogismus, hominem excusans aut accusans.

I conceive, it may be thus defined. Conscience is a function of the understanding, whereby we apply the general knowledge that is in us, to our particular thoughts, words and actions.

For it is not a part of the Will, but of the Understanding: not of that which we call the orical, but of that which is termed practical. For as a dead man is no man, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: So a dead Conscience is no Conscience, but nomine tenus. Therefore it is in work and action. Whereupon the Schoolmen contend, that it is neither habitus, nor potentia, but actus: His whole work being to apply the general Knowledge engraven in us by the pen of Nature, to our particular thoughts, words and actions.

Bernard hath very well observed four sorts of Consciences; Viz. A Conscience that is

• 1. Good, but not quiet.
• 2. Quiet, but not good.
• 3. Both good, and quiet.
• 4. Neither good, nor quiet.

But Scripture makes mention of sundry sorts of Consciences; Viz.

[unspec 1] There is an erring or blind Conscience. * 1.375 As was in them that thought they did God good service, when they killed the children of God. Such a conscience was in Paul before his conversion, for the which he was grieved afterwards. Hence it is safe to keep to this; Conscience is regula regulata, but the Word of God is regula regulans.

[unspec 2] A sleeping Conscience. A man knows the will of God, yet his Conscience being asleep for a time, he lies snorting in the bed of sin. So did David in his sin of numbring the people; * 1.376 but his conscience awoke at the length, and his heart smote him for it.

[unspec 3] A seared Conscience. Such as was in them, 1 Tim. 4.2. when men are past feeling, and hardned in their sins. They are so accustomed to such sins, that custom be∣comes another nature; they think those to be no sins. These are in the ready way to hell.

[unspec 4] An accusing Conscience. Which will never suffer a man to be quiet day nor night. This may prove a Tragedy, both in the end and in the beginning too; and it may end with a Comedy in Gods children. It may lead some to hell, and for others it may be the way to heaven.

Mordeat nunc ut moriatur—

[unspec 5] An excusing and clearing Conscience. When the books are cleared between God and us. And as to this (though all commanded duties be good things, yet) these cannot acquit our Consciences from sin; but the onely way to come to a quiet and excusing Conscience, is the application of Christs merits to our selves. Being justified by faith, we have peace with God, through our Lord Jesus Christ. Rom. 5.1.

A man sinneth against knowledge and conscience, 1. Interpretative, when he might know better. 2. When he sinneth against the light of nature. 3. Upon a

doubting conscience: It may be a sin for ought he knows. 4. If formerly he knew it, though now by error he is drawn aside. 5. Especially when it is against checks of conscience, either in omission or commission.

The event of such a one is, either, 1. He hath a brazen face upon sin, as the Philistines, when they said, These are great gods, let us fight more stoutly. Or, * 1.377 2. There is excuse for it. Or, 3. They despair, as Judas, when he sought Hell with an halter.

He hath a good Conscience, Qui habet in corde puritatem, in ore veritatem, in actione rectitudinem. This is not amiss; yet some think it expresseth not the power of a good Conscience.

Suspicion is an inseparable companion to an evil conscience: But, Recta consci∣entia dulcis nutricula vitae.

Herein do I exercise my self, to have always a conscience void of offence, * 1.378 toward God, and toward man.

Of mans Genius.

The blind Painims held, that Genius was the natural God or Angel of every thing, place or person; And that every man is born with two Genii, the one whereof encourageth us to do well, the other to do evil. So that Genius is a God (say they) in whose government every man doth live so soon as he is born; either because he takes care for our begetting, or that he is ingendred with us, or that he takes care of us when we are begotten. So Genius à gignendo, * 1.379 quia in nobis tuitionem habet quamprimum simus geniti.

I take it to be the Spirit of man, Nature it self, or delectation moved by nature; unde Genio indulgere, to give himself to pleasure. Or lastly, by it I understand the natural inclination of men, which God hath divided according to the different affairs of the world, and varied them according to the variety of actions to be performed therein. Which they who consider not, rudely rushing upon professi∣ons and ways of life unequal to their natures, dishonour not only themselves and their professions, but pervert the harmony of the whole world.

For as there are many great Wits to be condemned, who have neglected the in∣crement of Arts, and the sedulous pursuit of Knowledge; so are there not a few very much to be pitied, whose industry being not attended with natural parts, they have sweat to little purpose, and rolled the stone in vain. Which chiefly pro∣ceedeth from natural incapacity, and genial indisposition, at least to those par∣ticulars whereunto they apply their endeavours.

And thus many men engage in undertakings, for which their heads were never squared, or timbred out. Whereas if they went on according to Gods ordination, and were every one imployed in points concordant to their natures; Professional and Arts would rise up of themselves, nor need we a lanthorn to find a man in Athens. But want of giving heed unto this, is one reason (as is by some con∣cluded) why though Universities be full of Scholars, they are oftentimes empty of Learning.

—Ye know not what manner spirit ye are of. * 1.380

De Providentiâ. * 1.381

GOD is said in Scripture to regard, Three wayes, Secundum

• 1. Cognitionem.
• 2. Gratiam.
• 3. Judiciuns.

Ipse quià in Coelo rerum, Pelagóque geratur, Et Tellure videt, totum inquirit in orbem.

He seeth all things, and yet is seen of none. As it is said of the Turkish Sultan, that he hath a window joining to the Divano, where he may hear and see any thing, and not be seen.

GOD is,

• 1. Skilful in Dirigendo, a perfect Master.
• 2. Pitiful in Corrigendo, Not breaking the bruised reed, nor quenching the smoking flax.
• 3. Bountiful in Porrigendo, giving all bread, and breath, and all things.

Elizabeth Yong, * 1.382 in the dayes of Queen Mary, put in close prison for her Religion, hearing that the Keeper was commanded to give her one day bread, and another day water; answered, Sir, if you take away my meat, God (I trust) will take away my hunger. It was B. Hooper's speech, Nothing can hurt us, that's taken from us for Gods cause; nor nothing can at length do us good, that is preserved contrary to his will.

GOD is good,

• 1. In himself; none good but God.
• 2. Towards others, in his works of
  • 1. Creation.
  • 2. Preservation.
  • 3. Redemption.
  • 4. Glorification.

Pareus coming out of his Study, slipping many steps, and receiving no harm; thought on that promise, He shall give his Angels charge over thee, to keep thee in all thy wayes: * 1.383 They shall bear thee up in their hands, lest thou dash thy foot against a stone.

God rules by second causes. * 1.384 Hence an argument against Atheists: Let them but look and observe the dependance of causes, and works of Providence; And then (according to the Poetical Allegory) they will easily conclude, and be∣lieve, That the highest link of Natures chain, must needs be tyed to the foot of Jupiters chair.

Multa sine voluntate Dei geruntur, * 1.385 nihil sine providentia: Providentia namque est, quâ procurat & dispensat, & providet quae geruntur; Voluntas verò est, quà vult aliquid, aut non vult: hinc quid velit, vel quid hominibus expediat, indicat; Si non indicet, nec erit provisor hominis, nec creditur curare mortalia.

Well spake a learned Divine: We indeed pray to God, Our Father in heaven; Heaven is the throne of God, but Heaven is not the prison of God; Gods glory shines most in Heaven, but God is never shut up in Heaven. Therefore he that is every where, * 1.386 can as well do all, as any one thing. Hence God acts in every thing that acts; and there is not any motion in the creature, but God is in it. They who act against the revealed will of God, are yet ordered by his secret will. There is nothing done against the counsel and purpose of God, though many things are done against the command and appointment of God.

The greatest confusions in the world are disposed of by the Lord, and are the issues of his counsels. That wherein we see no order, receives order from the Lord. Hence many are as much puzzl'd to interpret what God doth, as what he hath spoken.

In a word, Gods Providence is punctual and particular, extending even to the least and lightest circumstances of all our occurrences. Deus sio curas universo••, quasi singulos; sic singulos, quasi solos. * 1.387

—The Wheels Were full of eyes. The eyes of the Lord are in every place, * 1.388 beholding the evil and the good. Are not two sparrows sold for a farthing, and one of them shall not fall on the ground Without your Father? But the very hairs of your head are all numbred.

Humane (or rather Christian) Providence.

We are to frustrate the Mines made to blow us up, by our own Countermines of Prevention and Diversion.

Sooner may one prevent, than cure a deadly sickness; and easilier keep out, than thrust out our unwelcom guest. True of Sin.

Aegriùs ejicitur, quàm non admittitur hospes.

As they say in Schools of Art; It is easier to oppose, than answer: So we find it true in Christianity; It is easier and safer to obviate and meet danger in the way, than to tarry till it come home to our doors. There is ever more courage in the assailer, and commonly better success.

A prudent man foreseeth the evil, and hideth himself: * 1.389 but the simple pass on and are punished.

Original Sin.

—ATque homines prodigia rerum maxima. So said our Saviour to the people of the Jews; Spuria soboles, Ye are a bastardly brood; be∣cause utterly degenerate from your forefathers faith and holiness. The like also may be said of Mankind, once made upright, but they have sought out many in∣ventions: Once planted a noble Vine, wholly a right seed; but now turned into the degenerate plant of a strange Vine. O man! thy silver is become dross, thy wine mixt with water.

As all those little ones that ever might have descended from Abel, * 1.390 their blood cryed in his; so all that descended from Adam, have sinned in him.

As good parents may beget bad children, (The parents of the Blind man could see; Grace is not hereditary:) So bad parents may beget good children; Dumb Zachariah begat a Cryer. But how are they good? Not by generation, but re∣generation.

Adam ate one soure grape, and all his childrens teeth are set on edge. Ʋitrà radicem nihil querere ••portet.

Chinks are not to be sought, where a gate is set wide open: By Adam, sin entred into the world. O durus casus! Alas! what did man lose? what did he find? * 1.391

Original Sin is that old tenant, that Peccatum inhabitans, which Paul speaks of; which like a leprosie hath bespread all the sons of Adam, à capite ad calcem; be∣ginning when we have our being, like the man that Valerius Maximus speaks of, who had a Quart fever, from the day of his birth, to the hour of his death.

We may now say of Man, Quantum mutatus ab illo? Homo lasciviâ supcrat equum, impudentiâ canem, astu vulpem, furore leonem. Yea, we may say of all men, * 1.392 as Moses of Gad and Reuben, Ye are risen up in your fathers stead, an increase of sinful men.

In a word, This sin (like Pandora's box, opened through her curiosity) filled the world full of all manner of diseases.

Man that Was in honour, * 1.393 and understood not, is become like the beasts that perish. The fathers have eaten a sour grape, and the childrens teeth are set on edge. By one man sin entred into the world, and death by sin, and so death passed upon all men, for that all have sinned.—Let us lay aside every weight, and the sin which doth so easily beset us.

Actual Sin. * 1.394

Holy Anselm said, He had rather be thrust into Hell, without, than go into Heaven with sin. The reason may be rendred, Hell would be no Hell without sin; and Heaven could be no Heaven with sin.

Sin is called in Scripture, a Work of darkness, for divers respects:

• ...

  1. Because it is committed especially, through the darkness of understanding; for Sathan usually blinds the eye of Reason and Religion, and makes Sin appear not in its own nature, but under the name and habit of Vertue.

  Pliny saith, the Panther carrie••h with him a sweet scent, but an ugly face: That enticeth beasts after him, this affrighteth them away; therefore he hides his head, till he have the prey within danger. So the savour of sin is sweet, but the ugly face of sin is not seen perfectly, which makes men run into Sathans snare.

• 2. Sin for the most part is committed in the dark. 1 Thess. 5.7.
• 3. Sin is committed through the suggestion of Sathan, the Prince of darkness. Eph. 6.12.
• 4. Sin is committed against God, who is light, and in him is no darkness at all, 1 Joh. 1.5.
• 5. Sin deserveth and endeth in utter and eternal darkness. Mat. 25.30.

Sin (like the Crocodile) slimes our way, to make us fall; and when we are down, insidiates our intrapped life.

There are four steps (saith Bernard) that lead us to destruction; 1. The dis∣sembling of our weakness; 2. The excusing of our wickedness; 3. Ignorance of our sinfulness; 4. And persevering in the same.

Sin (like an old person) is loth to look it self in a glass, lest its wrinckles should be discovered.

Tres gradus peccatorum animae: * 1.395 1. Interior cordis immundities, caligo mentis, impiae cogitationes, & affectus vitiosi non erumpentes. 2. Fxterna delicta. 3. Habitus sceleratè agendi, usu confirmatus.

Long festered ulcers are beyond the possibility of cure, * 1.396 in a body wherein the humors are rank and venemous: So in a soul transported from reason, such a one enters into resolutions of desperate consequence, and vents the poyson of malice, by the pipes of his treasonable practises. And where rancor and hatred is deeply rooted, there is refused all means of attonement.

Peccatum* 1.397

• 1. Fragilitatis, per Impotentiam,
• 2. Simplicitatis, per Ignorantiam,
• 3. Malignitatis, per Invidentiam.

The Stoicks held equality of sins, which may easily be proved to be erroneous;

• 1. From the diversity of the Sacrifices under the Law, which were less or more costly, according to the quality of the offence: Levit, 4.3.23, 28, 32. Malac. 2.7.
• 2. From the diversity of punishments: Exod. 21.16, 22.1, 21.13, 14. Levit. 20.10, 21.9. Rev. 22.12.
• 3. Scripture saith, some are more wicked than others: Jer. 3.11. Ezek. 23.11. Hebr. 10.29. Mat. 12.31, 11.21. Psal. 19.13.

Sin then partakes of Magis and Minus. There are Motes and Beams. * 1.398 There are funiculi vanitatis, and funes peccatorum, cords of vanity, and cart-ropes of sin, Isa. 5.18. Besides, the same sin may be more grievous or scandalous in one, than in the other; but Magis & Minus non variat speciem; aggravating circum∣stances make a gradual, not a specifical difference in sin.

But a bad use do the Papists make of their distinction: Peccatum

• ...Ʋeniale.
• ...Mortale.

For, Franciscus à victorià writes, That a Bishops blessing, or a Lords prayer, * 1.399 or a knock on the breast, or a little holy water, or any such slight receit, without any other good motion of the heart, is sufficient to remit a venial sin. Sure I am, that is an old and a true Rule, Easiness of pardon, gives encouragement to sin. There are put in the rank of venial sins, drunkenness, adultery, angry curses, and blasphemies, co∣vetousness, stealing, lying, cursing of Parents; In a word, horrible offences shrow'd themselves under this Title of venial. Surely Socrates the Historian prophesied of these men (I think;) There are some (quoth he) that let go whoredom as an indifferent matter; which yet strive for one Holy-day, as for their lives.

But as flies hurt the eye, so little sins (as we call them) yea, ill thoughts hurt the soul. Sins of ignorance may be reigning sins; Saul was a King, though the Witch of Endor knew not of it: And Ahab and Jeroboams wife (though in disguise) were Princes, as well as in their Robes: Yea, concupiscence (as a young child) may be crowned in the Cradle.

Culpa non potest esse in re irrationali: * 1.400 But that sin will be in us while we are in this World, appears, by allusion to the Leprosie, which having infected the walls, would not be purged out, till the house were demolished.

In sin there is,

• 1. Titillatio.
• 2. Consentio.
• 3. Consuetudo.

Sin is so evil, that it cannot have a worse Epithite given it. It cannot be called worse, than by its own name.

Sin, that it might appear sin, * 1.401—And by the command might become exceeding sinful.

Ʋnpardonable sin.

Peccatum in Spiritum sanctum est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 universalis à Christo, i. e. volunta∣ria veritatis Evangelicae evidentèr cognitae renuntiatio & rebellio ex odio veritatis nata, conjuncta cum tyrannicâ sophisticâ & hypocriticâ oppositione vel oppug∣natione. * 1.402

Non arguit aliquam dignitatem quâ personae ceterae, carent, sed tantum proprium officium & opus peculiare ad extra, quod est illuminare nos in veritatis lucem, illu∣minatósque iter ad patrem & filium demonstrare.

Nulla est praedicatio ei qui semel crimen sive peccatum in Spiritum sanctum commi∣sit; Potest dici de illo ut quondam de Hercule dixit Dejanira, * 1.403 frustra tenetur ille qui statuit mori.

Non precandum est pro illis qui incidunt in Peccatum Spiritus sancti, 1 Sam. 16.1.1 John 5.16.

Therefore it is called the sin against the Holy Ghost, not because it is committed against his Deity or Person (as some Hereticks have done, which denied the Holy Ghost to be God, and no subsisting person by himself) but because it is committed against the office of the Holy Ghost, which is, to reveal the mysteries of God to us: Hebr. 6.4.—cap. 10.26, 27.

It is said to be unpardonable, * 1.404 not because it is greater than Gods mercy, or Christs merits: But by a just judgment of God upon such sinners, for their hateful un∣thankfulness in despising his Spirit. Whence follows an impossibility of Repen∣tance, and so of Remission: And such a desperate fury invades these men, that they maliciously resist and repudiate the price of Repentance, and the matter of Remis∣sion, the precious blood of Jesus Christ, whereby if they might have mercy, yet they would not: But continue raving and raging against both Physick and Physician, to their unavoidable ruine.

Exempla hujus Peccati Saul, Judas, Arrius, item Julianus Apostata. But it is indeed difficult to judge of this sin, * 1.405 because now in this Age of the Church, the spi∣rit of discerning is not so distributed as of old. Manasses for many years furi∣ously persecuted the Word of God, erected abominable Idols, and shed much inno∣cent blood in Jerusalem, whereby this sin was incoated, but not consummate, be∣cause at last he came to have Repentance given him.

Take heed of three things principally: 1. Of every beginning of evil, of de∣nying Christ, though but through infirmity; so far Peter was in a dangerous way, and it was time for Christ to look at him. Satan teacheth his children first to go, and then to run: 2. Of acting wilfully and willingly against the known Truth of the Gospel; there are sins of frailty through impotency, and of simplicity through ig∣norance, but take heed of sins of malignity through envy; this is (Giant-like) to war against God: 3. Of continuing to sin against conscience. A man may sin, till it be as impossible for him to repent, as to come out of Hell, being once plunged there.

Most justly may it be said of the man committing this sin, what once most unjust∣ly by Paul; Away with him from the earth, its pity that such a one should live.

There is a sin unto death. * 1.406 All manner of sin and blasphemy shall be forgiven unto men; but the blasphemy against the Holy Ghost; shall not be forgiven un∣to men. And whosoever speaketh a word against the Son of man, it shall be forgiven him; * 1.407 but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this World, neither in the World to come. Keep back thy servant from presumptuous sins, * 1.408 let them not have dominion over me; then shall I be upright, and I shall be innocent from the great transgression.

Sinners.

By one man sin entred into the World. Non intelligendum hoc de exemplo imi∣tationis, sed de contagio propagationis. Johan. Polyand. praefat. ad Com.

Nemo mundus à peccato coram te, nèc infans, cujus est unius diei vita super terram. * 1.409 Imbecillitas enim infantilium innocens est, non animus infantium.

God at the first created men with their faces (as it were) turned towards himself; that is, doing his Will: But now they are like him, whom a wicked spirit is said to have caught by the pate, and wrested his neck about, that his face stood behind his back.

—Fixa & mutari nescia, nam quis Peccandi finem posuit, sibi quando recepit Ejectum semel attritâ de fronte pudorem? Quisuam hominum est, quem tu contentum videris uno Flagitio?—

The three sorts of dead raised by our Saviour, aptly resemble (saith Augustine) three sorts of sinners; viz. 1. A sinner is dead in the house (like Jairu's Daugh∣ter) when he doth imagine mischief in his mind. 2. * 1.410 A sinner is carried out in the Coffin (like the Widows son of Naim) when he brings forth ungodliness both in word and in deed. 3. But then is he stinking in the Grave (like Lazarus) if he sin habitually without any remorse, drawing iniquity with cords of vanity, and heaping up wrath against the day of wrath.

One said wittily, That the angry man made himself the Judge, and God the Exe∣cutioner; there is no sinner that doth not the like: The Glutton makes God his Eater, and himself his Guest, and his belly his God; especially in the new-found Feasts of this Age, in which profuseness and profaness strive for the Tables end. The lascivious man makes himself the lover, and (as Vives said of Mahomet) God the Pandor. The covetous man makes himself the Usurer, and God the Broker. The ambitious man makes God his state, and honour his God. Of every sinner, God may say justly, as once by the Prophet, Servire me fecisti; * 1.411 Thou hast made me to serve with thy sins; yea (with the Salvages of Calecutt) they place Sa∣tan in the Throne, and God on the Footstool.

If Zions Daughter converse with sinners, she ties her self to the bondage of ini∣quity; Deaths Garden brings forth no other flowers but death. The Rose of pride buds forth vanity; envies wormwood is but bitterness; the fair lilly of luxuriousness, is but sorrow and contrition; the stinging Nettle of careful avarice, is but dolou•• and affliction: There is the soul (the Daughter of Deity) like a Bond-slave, led into captivity, from danger to danger, vice to vice, sin to sin, thought to thought; from thought to consent, from consent to delight, from delight to custom, from custom to hardness of heart, from thence to an evil death, and from an evil death to damnation.

We may say of every sinner, as Salust said of Catiline, Magnâ vi animi fecit, sed ingenio malo pravóque.

Sinners resemble those Monsters, that are half like men, and half like beasts.

Sinners may think they see God to favour them, but 'tis but imaginary; as we read of Brutus, that he saw his own Angel. They are like mad men, who imagine many things, which indeed are not.

Wickedness overthroweth the sinner. * 1.412

Though a sinner do evil an hundred times, and his dayes be prolonged,—It shall not be well with him, neither shall he prolong his dayes, which are as a shadow, * 1.413 because he feareth not before God.

The sinner being an hundred years old, shall be accursed. * 1.414

Guilt of sin.

The priviledge of greatness, neither must nor will be any subterfuge for guil∣tiness.

Guilt of sin increaseth, as sin is propagated; therefore the sorrow of sin comes with much and daily addition. For as he is an happy man, who can be a beginner in good things (having a share in all the good that follows the beginning, even when he is gone:) So cannot he but be a most unhappy man, who is a Ring-leader in evil; for as it is easie to set fire on an house, but not so easie to quench it; so he hath begun mischief, and all the sins and evils of that unhappy spark, committed many Generations after him, shall be upheaped on him, to his greater condem∣nation.

Men may communicate in other mens sins, divers wayes.

[unspec 1] By counsel and advice, when though another is the hand, yet thou art the head and adviser. Absalom committed the incest, but by the counsel of Achitophel. And the daughter of Herodias is the mouth that said, Give me John Baptists head; but it was by the counsel of her mother.

[unspec 2] By commandment: 1. Whether by word; Doeg murdered the Priests of the Lord, but it was Saul's fact who commanded him: The high Priests servants struck Paul, but their stroak was their Masters; for he commanded it, and Paul deals with the Master for the injury. And Ahab sets his Judges on work by a course of Law, to condemn Naboth for his Vineyard; but the Law sound him guilty, for the Text saith, Hast thou slain, and got possession? Or, 2. By writing; Naboth died by Jezabels letters, and Ʋriah was slain by Davids; which so nearly concerned him, that by the Lords righteous sentence, the Sword never departed from his house; by which sentence (it is observed) good Josiah fell by the Sword many hundred years after.

[unspec 3] By permission; as Governours of Kingdoms, Countries, Cities, Corporations, Families; * 1.415 which hinder not the evil they may and ought. Eli hindred not his sons from running into reproach, and therefore he fell with them. Pilate, though he wash his hands never so often, if he hinder not the death of Christ, he remains guilty.

[unspec 4] By provocation, * 1.416 Ahab was most wicked, whom Jezabel provoked; therefore take the Apostles Rule, Provoke not one another; neither to sin, by perswasion; nor to wrath, by rash and scand••lous speeches; nor to revenge, to right thine own wrongs: But rather provoke one another to love, and to good works.

[unspec 5] By consent and countenancing sinful actions; * 1.417 Saul, when Stephen was stoned, kept the cloaths, and this was a consent and communication. Hitherto refer all par∣ticipation in the action, as receiving stoln goods, silence and concealment, connivance, and too much indulgence, &c.

It was a proud saying of Isidore the Monk, Non habeo Domine, quod mihi ignos∣cas, * 1.418 I have nothing Lord for thee to pardon. When St. Paul himself, that had been in the third heaven, complains of his inward impurities.

O what need is here of a Saviour! sith guilty culpable souls are such as cannot plead their own cause without an Advocate?

If I wash my self with snow-water, * 1.419 and make my hands never so clean; yet shalt thou plunge me in the Ditch, * 1.420 and mine own Cloaths shall abhor me. If thou Lord, shouldst mark iniquities: O Lord, who shall stand?

Every mouth must be stopped, * 1.421 and all the World must become guilty before God. I know nothing by my self, * 1.422 yet am I not hereby justified. Be not partaker of other mens sins.

Punishment of sin.

Sinners imagine not their last act will be Tragical, * 1.423 because their former Scenes have all been Comical; the end is so far off, that they see not those stabbing shames that await them in a killing ambush.

When Seneca asked the question, Quid est homini inimissimum? he answered, alter homo. Our enemies studies are the plots of our ruine; but more truly in sin, who slily makes us work our own overthrow, when we know not of it; and endure our own damage, when we see it not.

Elementum in loco non ponderat (saith the Philosopher;) and it is true of sin: But how light soever it seemeth in the committing, it will one day lie full heavy, even as a Talent of lead, Zeeh. 5.7. or as an huge Mountain, Hebr. 12.1. When once we come to a sight and sense of it, when Gods wrath and mans sin shall face one an∣other.

Sin, before it be committed, is blandus amicus; in committing, dulce venenum; But after committed, Scorpio pungens; like those Locusts, that had effeminate faces, but stings in their tails, Rev. 9.

Sin and punishment are knit together with Chains of Adamant. * 1.424 Flagitium & flagellum sicut Acus & filum. Punishment follows sin, even as the soul of Remus (as is reported) did his brother Romulus.

Where iniquity breaks-fast, calamity will be sure to dine; to sup where it dines, and lodge where it sups.

Sin hath venome in it, appear it never so fair, as Pope Alexander poysoned the Turks brother in candid Suckets.

Sin is like those Lamiae, certain shapes of Devils, which taking on them the shew of beautiful women, devoured children and young men, allured unto them with sweet enticements.

A cerain Gentleman of Rome being infinitely in debt, and yet sleeping secure∣ly, When the was dead, Augustus the Emperour sent to buy his bed, saying; it seemed to be a wonderful one: Even so we may well wonder to see men sleep se∣curely in sin; when we consider, that their damnation slumbreth not, 2 Pet. 2.3.

Though the Lord speak not instantly to every sinner as he did to Abimelech, Gen. 20.3. Behold thou art but a dead man: yet 'tis true of every sin, * 1.425 when it is fi∣nished it brings forth death. So soon as Jonah entred into the Sea, the storm rose, to teach us, that ubi peccatum, ibi procella, where there is sin (especially commit∣ted with rebellion) there will inevitably arise a storm of divine wrath.

When men will not hear, then there is no remedy but they must feel. For when God laies siege to the soul, he hath both warning-pieces and murdering-pieces; if the one will not reclaim sinners, the other shall ruine them. The sinner therefore is blinder than Balaam, that walks on in an evil course, and sees not the sword of Gods vengeance before him

I have read in the History of Scotland, that a Lady had a room hanged with cu∣rious Arras, behind which were placed certain Cross-bows ready bent and charged, and in the midst of the room there was a goodly brazen image, resembling the King, holding in the one hand a fair golden Apple, set richly with Smaragds, Ja∣cincts, Saphiers, Topazes, Rubies, Turkasses, and such like precious stones; which the King viewing, demanded whom the image did represent? to whom she answer∣ed, him; and said, she provided it as a gift for him, and therefore desired him to accept it, though not worthy so high a dignity; wherein the King delighting, re∣moved the Apple, the better to advise it: whereupon the Cross-bows discharged so directly upon him, that striking him through in sundry places, he fell down stark dead, and lay flat on the ground. Even so the poor sinner is not aware, * 1.426 till a Dart strike through his liver.

It is storied, that in the inmost part of Affrick, are certain wild beasts having the countenance of a woman, which in like manner are called Lamiae, as before; And my Author saith, that they have their paps and all the rest of their breast so fair, as any Painters wits can devise; by which being uncovered, they deceitful∣ly allure men unto them, and when they have taken them, they do forthwith de∣vour them. So doth sin, making a man cry out at last, wo is me now, * 1.427 for my soul is wearied because of murderers.

It is best of all therefore not to sin, and next to that, to amend upon punish∣ment.

Pliny makes mention of a fountain near Monacris in Arcadia, * 1.428 of which whosoever drinks, presently falls down dead; the name of the fountain is Styx, so called, because it was of all men abhorred: So should we be affected to the evil of sin, as to a thing that brings present death. Man drinks iniquity like wa∣ter, but every draught slayes the soul, as the water of Styx the body. As thou wouldest not drink poyson, so beware of it.

The Poets have feigned a river to be in hell, called by the same name; * 1.429 which sometime is taken for hell it self. Art thou afraid of hell? be also as much afraid of evil.

Pro peccato magno paululum supplicii satis est pati. Thinks the sinner, a small punishment may serve for a great offence: But if God do punish, the punishment shall have the same proportion with the offence.

God proportions the punishment of man with his sin; and that two manner of wayes, 1. In the quality and manner of it. 2. In the quantity or degree of it. The justice of God is visible in both. Adonibezek was (and so have many o∣thers been) punished in the same manner that he had sinned. But all shall

be punished in the same degree that they have sinned. * 1.430 When the iniquity of the Amorite is full, he shall have his fill of wrath. When God is pressed with sin, as a cart with sheaves, then he layes on load in judgment. If sin be great, so shall the punishment of it be.

Gods judgments against sinners, are feathered from themselves, as a fowl shot with an arrow, feathered from her own body. Which is according to Julians Mot∣to, Propriis pennis perire, grave est.

No sooner had man sinned, but the earth was cursed for his sake: It was never beautiful nor chearful since, and lookes to be burnt up shortly with her workes.

But yet the Punishment of sin may come long after the comitting of sin. The one is a seed-time, the other a reaping-time, betwixt which there is a distance of time. * 1.431 The seeds of sin may lye many years under the furrowes. A man may com∣mit a sin in his youth, and not find the harvest of it till old age.

The strongest sinner shall not escape punishment. There are no sons of Zerviah too hard for God. God desires in a special manner to be dealing with these, for they in the pride of their spirits, think themselves a match for God, (though indeed their strength is but weaknesse, and their wisdom foolishness,) hence (like Pha∣roah) they send defiance to Heaven, and say, who is the Lord? When God sees the hearts of men swoln to this height of insolent madnesse, he delights to shew himself, and grapple with them, that the pride of man may be abased, and every one that is exalted, may be laid low; that he onely may be exalted, and his name set up in that day.

Behold, * 1.432 ye have sinned against the Lord, and be sure your sin will find you out.

Evill shall hunt the violent man to overthrow him. * 1.433

Evil pursueth sinners. * 1.434

The wicked is driven away in his wickednesse. * 1.435

Thine owne wickednesse shall correct thee, * 1.436 and thy back-slidings shall reprove thee; know therefore and see that it is an evil thing and bitter, that thou hast forsaken the Lord thy God, and that my fear is not in thee, saith the Lord God of hosts.

Thy way and thy doings have procured these things unto thee, * 1.437 this is thy wickednesse because it is bitter, because it reacheth unto thine heart.

—If thou doest not well, * 1.438 sin lieth at the door. Supplicium imminet, id•• proximum et presentissinium; saith Junius there.

Then when lust hath conceived, * 1.439 it bringeth forth sin; and sin, when it is finished, bringeth forth death.

What fruit had ye then in those things, * 1.440 Whereof ye are now ashamed? For the end of those things is death.

For the wages of sin is death. * 1.441

Free-will.

THere are a generation of men, * 1.442 that will needs hammer out their own happiness, like the Spider, climbing by a thread of her owne weaving. But, Sub laudi∣bus naturae latent inimicigratiae, saith Aug. The friends of free-will are enemies to free-grace.

But whoever doth well weigh, * 1.443 John 6.44. with cap. 15.5. and other places of Scripture, must needs conclude, that down goes the Dagon of free-will, with all that vitreum acumen of all the Patrons thereof; whether Pagans, or Papagans; Pelagi∣ans, or Semipelagians; &c.

Pareus in Revel. 22.17. Whosoever will, let him take the water of life free∣ly; glosseth thus, He saith, whosoever will; he saith not that it is in the power of free-will, but requires the will to receive it. The will is ours, but the

will of receiving is not in us, it is the gift of grace: For what have we that are have not received, 1 Cor. 4.7. * 1.444

The Arminians and Papists (as to that great and special truth which the Orthodox maintain against them) will grant an irresistable work of light from God upon the understanding, they will grant also a potent work upon the affections; but this they will not yield, that God makes the will to will; that is, so boweth and changeth the heart, that it readily imbraceth, what once it abhorred, yet in all that are converted, this power so efficacious must needs be acknowledged; for will not experience witnesse, that every mans will before converting grace came, was as opposite to God, and as averse to all holinesse, as any natural mans in the world?

Simpliciter velle hominis est, malè velle corruptae naturae, * 1.445 bene velle superna∣turalis gratiae.

Quem trahit Deus, volentem trahit, saith Chrysostom. * 1.446 To which August. Certum est nos velle cum volumus, sed ille facit ut velimus, qui operatur in no∣bis velle. Therefore he addes, Da Domine quod jubes, & jube quod vis.

Cyrus had this written upon his Tomb, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I could do all things, as Arrianus reports. So could Paul too, but it was through Christ streng∣thening him, Phil. 4.13. To which the same Apostle addes elsewhere, Not that we are sufficient of our selves to think any thing as of our selves: but our suffici∣ency is of God, 2 Cor. 3.5.

No man can come to me, except the Father which hath sent me, draw him. * 1.447

For without me ye can do nothing. * 1.448

For it is God which works in you, both to will and to do, of his good plea∣sure. * 1.449

The Law.

LEX à ligando, vel ab eligendo dicta est; Norma faciendorum.

Lex Naturae.

The Law of Nature is used in two senses; 1. The one, which springeth from reason, sense, induction and argument, according to the Lawes of heaven and earth. 2. The other, imprinted on the spirit of man, by an inward instinct, ac∣cording to the law of conscience; herein man participates of some light touching the perfection of the Moral Law, but how? Sufficient to check the vice, not to inform the duty.

Yet this Law of Nature imprinted in the soul, may restrain the outward man, and stir up in him a desire of vertue and moral honesty; and prescribe and follow some things which God commands in his Law. Valleius saith, That Cato was ho∣mo virtuti similimus, cui id solum visum est rationem habere, quod haberet ju∣stitiam, omnibus humanis vitiis immunis, &c. And much may be spoken of A∣ristides, Phocion, Socrates, and others, for their integrity.

Conscience (say our Divines) is nothing else, but the correspondency of the spirit of man unto the Law, to bind or loose him; to accuse or excuse him, to con∣demne or absolve him; Therefore such as have a conscience, must needs have a Law also; yea, the Thracians gloried that they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, living Laws, walking Statutes.

For when the Gentiles Which have nst the Law, * 1.450 do by nature the things contained in the law: these having not the law, are a law unto themselves.

Which shew the work of the law written in their hearts, their conscience also bear∣ing witnesse, and their thoughts the mean while accusing, or else excusing one another.

Lex Civilis.

Legibus proposita sunt supplicia vitiis, praemia virtutibus.

It is said that Philosophy Moral did spring from disorder and confusion; Natural, from learning the causes of things by effects; * 1.451 (for other teaching had they none, that were removed far from the Hebrews,) and the law from evil manners, cruelty and oppression.

Dracoes lawes were said to be written with blood, and not with ink. And it's said of the Athenians, that their lawes had need of a law to mend them.

—Neither against the law of the Jewes, * 1.452—nor yet against Caesar, have I offended any thing at all.

Lex Ceremonialis.

Lex occultum Evangelium, Evangelium revelata lex.

The Ceremonial law was the Jewes Gospel, for it was Christ in figure; and to him it led them. Christus apellatur anima legis.

The Ceremonial law did obscruely and imperfectly represent Christ to the old Church, and is now abolished by his coming in the flesh. In the twelveth year of our Saviours age, (the same year wherein he taught in the Temple, Luk. 2.) the Sanctuary was polluted, by casting about the bones of dead men, thorow every part and Porch thereof, at the very feast of the Passeover, in the night time. This Iose∣phus saith, was done by the Samaritanes, out of hatred to the Jewish services: But God had surely a special hand in it, to shew that people, that those shadows were to vanish, now that Christ the body was come and shewed himself.

All things have their time, the Ceremonial law had her time; and the Gospel hath his time. We our selves have but our time, some threescore years and ten, and then we are gone.

Precessit lex Evangelium, sicut umbra lucem, virga Spiritum, timor charitatem, initium perfectionem; Dominantis Praeceptum, amantis concilium. Innocent. l. 2. de sacr. Altar. Myst.

When the Sun is behind, the shadow is before; when the Sun is before, the shadow is behind. So was it in Christ to them of old, this Sun was behind, and therefore the Law or shadow was before. To us under the Gospel, the Sun is before, and so now the Ceremonies of the Law those shadows) are behind, yea vanished away. Before the Passion of Christ (wherein they all determined) the Ceremonies of the Law were neither dead nor deadly; * 1.453 after the Passion, till such time as the Gospel was preached up and down by the Apostles, though dead, yet (for the time) they were not deadly. But since that they are not only dead, but deadly to them that use them, as the Jewes to this day.

For all the Prophets and the Law prophesied until John. * 1.454 For the Law was given by Moses, but grace and truth came by Jesus Christ.

Wherefore then serveth the Law? * 1.455 It was added because of transgressions, till the seed should come, to whom the Promise was made, &c.

Lex Moralis.

* 1.456

Legibus vivendum non exemplis; Divinis regulis & normis, * 1.457 non humanis personis imitandum est.

The Antinomians cry down the Law, calling Repentance a Legal grace, and hu∣miliation a Back-door to Heaven. Istebius Agricola (the first of that Sect) and his followers, held most unsound opinions; That the Law and Works belong only to the Court of Rome. That so soon as a man begins to think how to live godly and modestly, he presently wandreth from the Gospel. That a man was never tru∣ly mortified, till he had put out all sense of conscience for sin. That St. Peter un∣derstood not Christian liberty, when he wrote these words, Make your Calling and Election sure. And that good works were perniciosa ad salutem. This he once publickly revoked, but afterwards relapsed into the same errour, and hath at this day too many Disciples; who amongst other places do most grievously wrest that Text, 1 Tim. 1.9. The Law is not made for a righteous man, &c. There∣fore good men are exempted from obedience to the Law.

To which we answer, * 1.458 That a righteous man is freed from the coaction and ma∣lediction of the Law, but not from the regulation of it: To whom, the com∣mandments of God are not grievous, but joyous. The just man doth well, not for fear of punishment, as compell'd by the Law; but of grace and meer love towards God and goodness, virtutis amore. Albeit there were no Law, yet he would be a Law to himself.

Christ is legis finis

• ...Int••rficiens, * 1.459
• ...Perficiens.

The Ceremonial Law he hath slain, and taken out of the way: The Moral Law he hath fulfilled for us, and we by him; that is, by faith in his name, which maketh his obedience to become ours.

The Law is not impossible to be obeyed, absolutè in se; but ex accidenti, in re∣spect of us, because of the corruptions of our hearts and natures.

Luther had three golden sayings concerning the Law;

• 1. The first was, Walk in the heaven of the Promise, but in the earth of the Law: That in respect of believing, this of obeying.
• 2. That in the justification of a sinner, Christ and faith were alone, Tanquam sponsus cum sponsà in Thalamo: howbeit it is such a faith as works by love.
• 3. He that can rightly distinguish betwixt Law and Gospel, let him praise God for his skill, and know himself to be a good Divine.

For ever, O Lord, thy Word is setled in heaven. * 1.460 The Moral Law it is eter∣nal, and albeit some special duties of certain commandments shall cease when we come to heaven, yet the substance of every one remaineth. We live by the same Law (in effect) as the Saints above do: and do Gods Will on earth, as they in hea∣ven. The ministerials of this Law shall pass away, together with this life: the sub∣stantials shall pass into our glorified natures, and shine therein, as in a Mirrour for ever.

Think not that I am come to destroy the Law or the Prophets: * 1.461 I am not come to destroy, but to fulfill. For verily I say unto you, It is easier for Heaven and earth to pass, than one title of the Law to fail.

Do we then make void the Law through faith? God forbid; yea, we establish the Law.

For the Law is holy, and just, * 1.462 and good.

Lex Talionis.

Lex Talionis, * 1.463 quand•• quis idem patitur, quod alteri fecit. Vocatur à Grae∣cis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quasi recipro•••• & mutua passio, à verbo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id est vicissim patior. A Latinis Talio, & jus talionis, quia talia tribuuntur, qua∣lia quis f••cit, * 1.464 aut alteri praestitit. Ʋnde apud Gellium dicitur retaliare, qua∣si talia retribuere qualia alter secit. De hoc jure etiam in sacris literis extat preceptum, Moses exigit vitam pro animo, oculum pro oculo. Christus in Evan∣geli•• inquit, qu•• mensur•• metieritis, remetietur vebis. Et Propheta Esaias, vae tibi qui spolias alterum, quoniam ipse sp••liaberis.

What wouldest thou have done with me (said Tamerlane to the fierce Bajazet, * 1.465 then his prisoner) had it been my fortune to have fallen into thy hands, as thou art now in mine? I would (said Bajazet) have inclosed thee in a Cage of Iron, and so in triumph have carried thee up and down my Kingdom. Even so (said Ta∣merlane) shalt thou be served.

One Perillus gave to Phalaris King of Cicile, * 1.466 an hollow or brazen Bull, where∣in to scortch and torment men by fire; praising the device with this commen∣dation, That the noise of the tormented, would be like the bellowing of a Bull. But there was a due reward unto the inventour, for the first trial was made of himself.

God usually retaliates and dealeth with men, according to the manner and way of their wickedness. The sin and suffering oft meet in some remarkable cir∣cumstance. Babylon hath blood for blood: Jacob cometh as the elder to Isaac, and Leah cometh as the younger to Jac••b: He that denied a crumb, wanted a drop: Asa that set the Prophet in the stocks, had a disease in his seet. Sodom sinned in fulness of bread, and it is expresly noted, that their victuals were taken from them by the four Kings. Their eyes were full of uncleanness, and they were smitten with blindness: They burned with lust, and were burned with fire: They sinned a∣gainst nature, and against the course of nature, fire descends and consumes them, Sisera annoy's Gods People with his Iron Charets, and is slain by a nail of Iron. Jesabels bra••s, that devised mischief against the innocent, are strew'd upon the stones: By a Letter sent from Jezreel, she shed the blood of Naboth, and by a Letter from Jezreel, the blood of her sons is shed. Nebuchadnezzar destroyed Solomons Temple (the seven years work of so many thousands) therefore he is turned a grazing, and seven seasons pass over him. The blasphemers in the Reve∣lations, gnaw their tongues through pain; and Dives was tormented in that part chiefly, Cyprian yielding the reason of it, Quia lingua plus peccaverat.

Thus God delights to give men their own, to pay them home in their own coyn, to remete them their own measure, to beat them with their own weapons, to over-shoot them in their own bows, and to shape their estates according to their own patterns. When it is thus; know the sin by the judge∣ment, and silence murmuring; Adonibezek, an Heathen, observed, As I have done, God hath done to me.

With what judgement ye judge, * 1.467 ye shall be judged: and with what measure ye mete, it shall be measured to you again.

The Gospel.

THE word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.468 Evangelium, signifieth glad-tidings, that is the proper notation of the Original word: And the same may our English word [Gospel] admit; for Spel in ancient signified speech; Gespel then is a good

speech. Or quasi, Gods-spell, Gods power or charm, to call us to be Christians, as Romans 1.16. The Gospel is the Power of God unto salvation, to every one that believeth.

It is sometimes taken for the Sacrifice which the Heathen offered to their gods, * 1.469 for joyful news. And sometimes for the reward which is given to him who bring∣eth glad-ridings. In Scripture it is taken for glad-tidings in general: For the histo∣ry of Christ. But by an excellency it is restrained to signifie, The most joyful mes∣sage of salvation: And sometimes for the publishing of the Doctrine of Christ.

Consider the Gospels

• 1. Antiquity.
• 2. Excellency.

It is at least as old as Moses, which was the first writer that we read of. The A∣thenians thought it to be a new Doctrine. Yet it is as ancient as Moses, nay, as A∣dam: for the Doctrine of the Gospel was in Paradise.

The Law was before the Gospel, yet the Gospel is more worthy than it: dark∣ness went before the light; the night before the day: yet the day is more glorious than the night. All creatures were made before man, yet man excelleth them all. The Sword-bearer goes before the Major, yet he is not greater than the Major. All things are not to be esteemed by their precedency and priority in the world: There cometh one after me (said John) yet in honour and dignity he is before me. So the Gospel cometh after the Law, yet it is more excellent than the Law.

In the Law there is nothing but matter of fear, in the Gospel of love; in the Law God is against us, in the Gospel he is Emanuel, God with us. The Law cur∣seth, the Gospel blesseth; The Law is a denunciation of wrath, of a curse against us, because of transgression; only the Gospel is an annunciation of mercy and forgiveness: That breatheth forth only a cold blast, a North-wind of threaten∣ing; this sendeth forth a warm gale, a South-wind of Promise. The office of the Law is to accuse and terrifie, of the Gospel to heal and comfort: Finally, the Law is a killing Letter, but the Gospel a quickning Spirit.

Great and many are the blessings brought upon the world, even upon the heads of those who unfainedly believe the Gospel. Viz.

• 1. Reconciliation with God; not only of God unto us, but of us unto God; which is, the staying or taking away that enmity against God, and those hard thoughts of him, which lay burning and working in our inward parts; together with kindling of a spirit of love towards him, and the raising of an honourable opinion in us of him, in the stead thereof, 2 Cor. 5.18, 19. Rom. 5.10. Col. 1.21.
• 2. Justification, or righteous-making in the sight of God, setting us free from all guilt, demerit and imputation of sin whatsoever, Act. 13.38, 39. Rom. 3.21, 22. & 5.9.
• 3. Adoption, or relation of Son-ship, John 1.12, 13. Rom. 8.14, 15. Gal. 3.26. & 4.6, 7, &c.
• 4. Mortification of the body of sin and death which is in us. The Gospel mi∣nisters wisdom and strength to do it, Rom. 6.3, 4, 5. Col. 3.3, 5. 1 Pet. 4.1.
• 5. Our vivification to a more excellent life, an inspiration of a new principle of vital motions and actions, far more honourable and august than our for∣mer, Rom. 6.4. Jam 1.18. Eph. 2.
• 6. Peace with God, that of Conscience also, Rom. 5.1. Act. 10.36. Rom. 10.15. Eph. 3.17.
• 7. Redemption and deliverance from the wrath and vengeance to come, 1 Cor. 1.30. Eph. 1.7. Col. 1.14. 1 Thes. 1.10.
• 8. The Gospel lifts not up the world, with the hope and expectation of a Re∣demption or deliverance from the wrath which is to come; but of an in∣vestiture

• and possession also of the glory which is to come: Yea, it carries on them who believe, so far in the ways of righteousness and peace, until they be ready to enter into the city of the great King. Col. 1.12. Act. 20.32.

Hence the Gospel must needs be a doctrine of ••oy. * 1.470 To which put pose S. Cyril mystically interpreting those words of the Prophet Micah 4.4. That every man should sit under his vine, and under his fig-tree; observeth, that Wine is an emblem of joy, the Fig-tree of sweetness; and by both is shadowed that joy which the Evangelical doctrine should produce in those who sit under the preaching of it. Indeed, those doctrines which reveal God and Christ, can only give solid comfort unto the soul; and these doctrines are no where made known but in holy Writ; and they are most clearly delivered in the Gospel.

The Gospel holds forth the New Covenant, (that constellation of Promises;) so called, not simply, but in respect of the discovery of it; as we call some places the New world. Unto this Covenant, the Sacraments are the Broad-seal, and the Spirit is the Privy-seal. This Covenant was a great chearer to Davids heart, 2 Sam. 23.5. He hath made with me an everlasting covenant, ordered in all things, and sure: Which is all my salvation, and all my desire.

Also Christs Testament and last Will: And this is the comfort of Gods elect, that Heaven is conveyed unto them by legacy: All that God requires of us, is, to take hold of his Covenant, and to receive his gift of righteousness; And this also he hath promised to cause us to do, writing his law in our hearts, &c.

And truly, the Gospel is chiefly promissory; yea, it is a Promise, and that such as hath many Promises in the womb of it; and those (as the Apostle Peter calls them, 2 Pet. 1.4.) exceeding great and precious; not of temporals, but spirituals, nay, eternals. Fellowship with God, remission, adoption, eternal life; what not? are the choise and precious benefits which the Gospel revealeth and offereth to us. So that it is a treasury of divine riches, a storehouse of the souls provision, a Cabinet of heavenly pearls; all things truly good, and justly desireable, being contained in, and conveyed to us by it.

Besides, the preaching of the Gospel is the bell whereby we are called to eter∣nal glory. As by the sound of a trumpet the people were called together in the time of the Law; so this is the Silver-trumpet sounding in our ears, whereby we are called to the Kingdom of Heaven.

The common opinion is (and the most antient Copies say as much) that Mat∣thew wrote his Gospel eight years after Christ; Mark, ten; Luke, fifteen; and John, forty two.

Plato, when ready to die, blessed God for three things,

• 1. That he made him a Man.
• 2. That he was born in Greece.
• 3. That he lived in the time of Socrates.

David Chytraus also blessed God for three things,

• 1. That he had made him a Man, and not a Beast.
• 2. That he had made him a Christian, and not a Pagan.
• 3. That he had his education under those excel∣lent Lights, Luther and Melancthon.

Austin wished but to have seen three fights,

• 1. Romam in flore, Rome in the flourish.
• 2. Paulum in ore, Paul in the Pulpit.
• 3. Christum in corpore, Christ in the flesh.

But greater is our happiness in enjoying the Gospel, * 1.471 Mat. 13.16. Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, that many Prophets and righteous men have desired to see those things whi••h ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.

We have the Turtles voice, the joyful sound, the lively Oracles. The Sea ab out the Altar was brazen; and what eyes could pierce thorow that? Now our Sea a∣bout the Throne is glassie, like to Chrystal, cleerly conveying the light and sight of God to our eyes. All Gods Ordinances are now so cleer, that we may see Christs face in them, and be transformed into the image and similitude of Christ.

Behold, I bring you good tidings of great joy, which shall be to all people.

How beautiful are the feet of them that preach the Gospel of peace, * 1.472 and bring glad tidings of good things!

Repe••t ye, * 1.473 and believe the Gospel.

Christs Humiliation.

Incarnation.

The Scripture tells us, how that man comes four ways into the world. * 1.474

• 1. By the help of man and woman; so all are usually born.
• 2. Without any man or woman; and so the first man was created.
• 3. Of a man without a woman; and so was Eve made.
• 4. Of a woman without a man; and so was Christ born. So that Christ birth differs from the birth of others.

He that was more excellent than Angels, became less than Angels, Ʋt nos aqua∣ret Angelis, minoratus est ab Angelis. He that laid the foundation of the earth; and made the world, was himself now made: Factor terra factus in terrâ; Creator coeli creatus sub coelo; being the Child of Mary, sine quo pater nunquam fuit, sine quo mater nunquam fuisset. So that (as David sang, This is the day which the Lord hath made;) we may say, This is the day wherein the Lord was made, we will rejoyce and be glad in it.

This was that Holy, that Stone cut out of the mountain without hands, that Flower of the field, growing without mans labour.

When the fulness of the time was come, God sent forth his Son made of a woman. * 1.475 And the Word was made flesh, and dwelt among us. God was manifesi in the flesh.

Passion.

It was a great kindness which Abraham shewed unto Lot, when he hazarded his own life and the lives of his family, to recover him out of the hands of Chedar∣laomer: But not comparable to that kindness which our Kinsman the Lord Jesus shewed us, when he gave his life to deliver us from the hand of our enemies.

Mortuum Caesarem quis metuat? Sed morte Christi quid efficacius? If Caesar he once dead, who will ••ear? Christ, even when dead, is terrible to his enemies. Nothing more effectual than his death; By suffering death, he destroyed him who had the power of death. When he was condemned of man, he condemned sin, that it should not condemn man. Passus est ut infirmus, operatus ut fortis; * 1.476 He suffered as a weak man, but wrought as a strong one. As the Serpent without life erected in the wilderness, overcame the living serpents that stung Israel: So the Lord Jesus by suffering death, slew that Serpent, that living in us, had stung us to death.

Sanguis ejus effunditur, Patre ordinante, filio volente, Spiritu sancto dante, * 1.477 Judâ tradente, Judaea procurante, Pilato judicante, Gentili exequente.

The High Priest under the Law, as he was a type of Christ in sundry respects, so likewise in his death. He who killed a man negligently, fled to the City of re∣fuge, and stayed there until the death of the High Priest, and then he was free: Jesus Christ by his death frees us, and sets us at liberty.

One saith, Christ continued in his torment twenty hours at the least. Others say, * 1.478 that he was so long on the Cross, as Adam was in Paradise in pleasure. Origen de morte magni Regis.

The Theeves fared better on their Crosses, than Christ on his; for they had no ••rrision, no superscription, no taunts, no insultations; they had nothing but pain to encounter, but death to grapple with; but he death and scorn.

Pro servis dominus moritur, pro sontibus insons, Pro aegroto medicus, pro grege pastor obit; Pro populo rex mactatur, pro milite ductor Pro opere ipse opifex, pro homine ipse Deus.

As Eve came out of Adams side sleeping, so the Church is taken out of Christs side bleeding; Ʋt effundatur sanguis Christi, ne confundatur anima Christiani. A flux of blood in the head, is stanched by opening a vein in the foot: But here to save all his members from bleeding to death, blood must be drawn from the head.

Which of Christs senses was not a window to let in sorrow? He sees the tears of his Mother, hears the blasphemy of the multitude, is put to death in a noisom place to his scent; his touch felt the nails, and his taste the gall, a reed for reproach is put into his hand, a diadem in scorn is set upon his head; his head harrowed with thorns, his face (of whom it was said, Thou art fairer than the children of men) is all besmeared with the filthy spettle of the Jews; those eyes clearer than the sun, are darkned with the shadow of death; those lips (which spake as never man spake) are now drenched in gall and vinegar; * 1.479 and those feet that trampled on the Powers of darkness, are now nailed to the footstool of the Cross.

Though Christ were both God and Man, yet he suffered not in his Divine, but in his Humane nature; which may be thus illustrated:

• 1. A Man (we know) consisteth both of soul and body; and yet when he is dead, we do not understand it of his soul, for that cannot die, but his body only.
• 2. Thus: The Sun shines on a Tree; the Carpenter cuts down the Tree, but wounds not the Sun.
• 3. Or as the two Goats mentioned Levit. 16. the one is slain, but the other escapes; so of Christ in his two natures.

God the Creator suffers in the flesh, that the flesh of the creature should not suffer for ever. God himself reconciled the world unto himself; God himself be∣came Mediator; God himself redeemed Mankind with his own blood; He who was offered, assumes the flesh of the creature, and becomes Reconciliator.

We may say of Christs bloody sweat, what the Poet Lucan having his veins cut, dying said,

Sanguis erant lachrymae, quaecunque foramina novit Humor, ab his largus manat cruor, ora redundunt, Et patulae nares: sudor rubet: omnia plenis Membra fluunt venis, totum est pro vulnere corpus.

Englished by D.T.

His blood were tears, and what pores sweat did know, Blood in great plenty did spring forth and flow, Through's mouth and nose: his sweat was red, each lim Swet with full veins, all's but one wound in him.

Read Isa. 53. all along.

His own self bare our sins in his own body on the tree; * 1.480 that we being dead to sin, should live unto righteousness, by whose stripes ye were healed.

Is it nothing to you, * 1.481 all ye that pass by? Behold and see, if there be any sorrow like unto my sorrow, which is done unto me, wherewith the Lord hath afflicted me, in the day of his fierce anger.

Descensio Christi ad Inferos.

Sepultura Christi est requies Christiani. Ambros.

Buried our Saviour was, 1. That none might doubt of his death. 2. That our sins might be buried with him. 3. That our graves might be prepared and perfumed for us, as so many beds of roses, or delicious dormitories. Isa. 57.2.

If Christ did descend personally into Hell, he must either descend in body or in soul. Now his body could not go into hell, for that was laid in the grave that very night, by Joseph of Arimathea. And for his soul, that could not be in hell; for Christ said to the Thief upon the Cross, This day shalt thou be with me in Paradise; And how could that be, if his soul did then go thither?

Again, there was no end why Christ should do thus,

• [unspec .1] Either (as the Papists hold) to bring souls out of hell: * 1.482 Because this is a rule in Divinity, That souls that are once in bell, shall never come out thence.
• [unspec 2] Or to make further satisfaction for the sins of his people upon earth; because Christ had fully satisfied Gods wrath upon the Cross, and therefore cried out, It is finished.
• [unspec 3] Or to vanquish and overcome the Devil; because he spoiled Principalities and Powers, and triumphed over them in the same Cross.

Christ by dying destroyed him who had the power of death, that is the Devil. * 1.483

His Resurrection.

When the Philistines thought they had Sampson sure within the Ports of Azzah, he arose at midnight, and took the doors of the gates of the City and the two posts, and carried them away with the bars thereof on his shoulders, up to the top of the mountain which is before Hebron. But our mighty Conqueror and Deliverer, * 1.484 hath more excellently magnified his power: For being closed in the grave, the Sepulchre sealed and guarded with soldiers, a stone rolled to the mouth of the grave, and he thus clasped in the bands of death; He rose again the third day, before the rising of the Sun, he carried like a Victor the bars and posts of death away, ••s upon his shoulders, and upon the Mount of Olives he ascended on high, leading Captivity captive.

The manner or specialty of Christs rising.

1. In the same Body that fell; Feel it (saith he to his Disciples.) Else no re∣surrection. And in this proportion all rise.

2. So as he saw no corruption, because he knew no sin. A specialty and privi∣ledge above the sons of men, who must say to corruption, Thou art my father.

3. By his own power: I have power to lay down my life, * 1.485 and to take it up again.

4. As a Common blessing, as a Representative, and not as a Private person. All his did the same with him, that were within the purchase of his blood.

Our Phaenix consumed to ashes, is now revived; The young Lyon of the tribe of Judah, of late sleeping in the grave, by the quickning yell of his Sire, viz. the Power of the Godhead, was raised and roused up; The stately Stag resumed his shed horns; The late withered Flower of the root of Jesse, reflourished; The Sun of Righteousness once shadowed with a cloud, and eclipsed with disgrace, shineth put again with brighter beams.

All was done for which he was put into the grave; and why should he be kept any longer in prison, the debt being paid?

Christ is risen from the dead, * 1.486 and become the first fruits of them that slept.

Ascension.

As the Grissin is like a Lamb in his legs, the Lyon in his back, and the Eagle in his beak; so Christ in his Passion was a Lamb, in his Resurrection a Lyon, and in his Ascension an Eagle; for, He went away to his Father.

[unspec 1] Christus ascendit.

Quo? In coelum

• ...Aërium,
• ...Stellatum,
• ...Empyreum.

Which is called, Domicilium Dei, Angelorum & hominum beatorum; novus Mundus, Coelum novum, Coelestis Hierosolyma, Paradisus, Sinus Abrahae, &c. Thus, Christus excelsior coelis factus.

[unspec 2] Secundum quam naturam? Humanam, hinc localiter & visibiliter.

[unspec 3] Quâ potentiâ? Suâ, non alienà.

[unspec 4] Quando? 40 dies post Resurrectionem, ut

• 1. Certi simus, de ejus resurrectione.
• 2. Instruat suam Ecclesiam de regno suo, ut discerent quae docerent discipuli.

[unspec 5] Effecta sequentia,

• 1. Intercessio Christi.
• 2. Nostra glorificatio.
• 3. Testimonium peccata esse remissa.
• 4. Christum victorem esse.
• 5 Missio Spiritus.
• 6. Nunquam nos carere consolatione. Chri∣stum nos semper defensurum.

Hinc in c••elum circumfusa nube sublatus est, ut hominem, quem d••lexit, quem induit, quem à morte protexit, ad patrem victor imponeret. Cypr. de Idol. van.

Thou hast ascended on high, * 1.487 thou hast led captivity captive.

When he ascended up on high, * 1.488 he led captivity captive, and gave gifts unto men.

For such an high Priest became us, * 1.489 who is holy, harmless, undesiled, separate from sinners, and made higher than the heavens.

His session at the Fathers right hand.

A King having an onely begotten, may set him in the throne as heir and suc∣cessor to reign with him, and use right of dominion over all, as partner in the Empire. Thus David dealt by Solomon; Vespasian by Titus; and our Henry 2. by his eldest son Henry, whom he crowned while he was yet alive, though after∣wards he suffered him not to be what himself had made him.

This Exaltation of Christ, * 1.490 is an argument sufficient to prove his Deity: He that sitteth on the right hand of the Majesty on high, is God. Scripture doth not say, he standeth, (though in another sense he is said so to do,) that belongs to servants and inferiors; but he sitteth. Kings, Senators, Judges, sit when they hear causes.

He sits, not at the commandment or appointment of another, but of himself: He knows his place, and takes it; not at the left hand, but, which is higher, at the right hand: his Fathers Equal.

Out of this we have two notable comforts.

[unspec 1] If Christ sitteth above in the highest places, then he beholdeth all things here be∣low. A man that is upon the top of some high Tower, may see farre; and Christ being in the high Steeple and Tower of Heaven, can see all things on Earth. If the wicked be laying of plots and snares against his children, Christ being in Heaven sees them, and in due time will overthrow them: He that sitteth in Heaven laugh∣eth them to scorn. Moreover, this is a singular comfort, that our Head, King and Defender is in Heaven, and hath equal power, glory and majesty with God: We have a friend that sitteth on the right hand of God, and hath all power in Hea∣ven and Earth; therefore let us fear nothing; he will keep us, none shall do us any harm, but it shall all turn to our good in the end.

[unspec 2] As Christ sitteth in the heavens, so we shall one day sit there with him. Many shall come from the East, and from the West, and from the North, * 1.491 and from the South, and shall sit down in the Kingdom of God. * 1.492 Ye shall sit on the twelve seats, and judge the twelve Tribes of Israel. Which is not spoken of all the A∣postles, for Judas never sate there: nor yet of the Apostles only, but of all Chri∣stians: Know ye not that we shall judge the world? We shall one day sit in hea∣venly places with Christ: we sit there already in our Head, but we shall likewise sit there in our own persons with our Head.

Let this comfort us against all the calamities of this life: here the children of God are oftentimes made the wickeds footstools, they sit on them, and tread on them. A rich man (though wicked) shall be more esteemed. Here they sit as for∣lorn persons, none regards them. Many times they sit weeping and wailing for their sins, for their sufferings: But let this comfort us against them all; how contemptible soever we sit here, we shall sit with Christ Jesus, though not in that degree of glory, yet in the same Kingdom of glory with him for ever.

This man after he had offered one sacrifice for sins for ever, * 1.493 sate down on the right hand of God. * 1.494 We have such an High Priest who is set on the right hand of the Majesty in the heavens. To which of the Angels said he at any time, sit on my right hand, * 1.495 until I make thine enemies thy footstool?

Intercession.

The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is attributed in Scripture both to Christ and the Spirit; but when it is attributed to the Spirit, it is rendred by Comforte; when to Christ, by Advocate: And not without reason, since the Spirits work is to speak comfor∣tably to us, and Christs to plead powerfully for us.

It is said, The Holy Ghost maketh intercession for us: yet the Holy Ghost is not our Intercessor: He doth not in our nature pray for us as Christ doth, * 1.496 but he teacheth us to pray: Neither doth he in his own person make intercession with sighs and groans: for the Holy Ghost cannot sigh and groan, but he stirres up to it.

Christus

• Oratur à nobis, As the Father.
• Orat in nobis, By his holy Spirit.
• Orat pro nobis. As our Advocate.

Oramus

• ...Ad illum.
• ...Per illum.
• ...In illo. * 1.497

Ad Deum non opus est suffragatore, sed mente devotâ; for Christ is our eye, whereby we see the Father; and our mouth, whereby we speak to the Father: And none is in such favour with the Father, as the only Son that lyeth in his bosome.

When Christ is said to intercede, we must not imagine he doth it in heaven, after the same manner he did when he was on the earth, to fancy a supplicating voice, ben∣ded knees, with sighs and groans, or with strong cries and tears: This suiteth not with the Majesty of Christ in heaven, neither doth he it after such a carnal manner: But Christ is said to make intercession for us two kind of wayes.

1. Non voce sed miseratione: not by uttering any voice to his Father; but by having pity and compassion on us.

1. By a fourfold presentation, * 1.498 viz. 1. Of his Person in both natures, Divine and Humane. 2. Of his merit, the force and efficacie of his Passion, the recorda∣tion of his obedience. 3. Of his will and desire in our behalf, not in a begging or precarious way, yet he signifieth it. 4. Of our Prayers and Supplications which we make in behalf of our selves and others, and the Prayers of the Church which she maketh in our behalf. He perfumes our prayers with the odour of his sacrifice, and so presents them to his Father.

The consideration of Christs perpetual intercession in Heaven for us, may be singular comfort to all Christians. * 1.499 We count him happy that hath a friend in the Court: then how happy are we that have such a friend as Christ in the Court of Heaven? Say on my Mother (said Solomon to Bathsheba) I will not say thee nay: So saies God the Father to Christ, Say on my Son, make intercession for thy mem∣bers, I will not say thee nay. Blessed are we that have such an Intercessor, let us flie to him: Only let us not grieve him with our sins, but glorifie him by an holy life: then we may boldly commence our suits to him, and he will prefer them to his Father, to our everlasting joy and comfort.

We have an Advocate with the Father, * 1.500 Jesus Christ the righteous.

Christ is entred into heaven it self, * 1.501 now to appear in the presence of God for us. He ever liveth to make intercession for us.* 1.502

Predestination.

JNterpreters have observed, * 1.503 that this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that signifies to predesti∣nate, is but six times found in the New Testament, and never in the Old. And it is used, either De rebus, concerning things, twice, Acts 4.28. and 1 Cor. 2.7. Or else De personis, concerning persons, four times, Rom. 8.29, 30. and Eph. 1.5, 11. And so, Significat non simpliciter praedestinare ad aliquid, (saith Mr. Leigh out of Zanchy) Sed ita praedestinare ad aliquam rem, ut etiam sines terminos constituas, * 1.504 quibus ad rem consequendam certò deducatur is quem praedestinasti; puta media omnia, tempus loca, & alia id genus.

They say it is never applied to Reprobates. However, Divines under Predesti∣nation, do usually consider the Decree both of Election and Reprobation.

It will not be good for any to teach this Doctrine, till they have well learned and digested it; for about it have been many disputes, with unhappy issue; and it is a Doctrine which hath been (if it be not by some at this day) much misused and ex∣agitated.

In Rom. 8. we see our calling was according to Gods purpose; * 1.505 so I say, our cal∣ling, justification, glorification, do depend upon Predestination, not Predestination upon them.

Before Augustines time, Prelates and Doctors of the Church (some I meane) having no occasion to enter into an exact handling of this point; taught that men are Predestinated for the foresight of some things in themselves; of which opinion was Augustine at first, but after reclaimed.

But it seems the will of the Arminians, hath made a foord in the depths of God; it hath found out the wayes that are past finding out. It made Paul stand at a stay, and cry, O the depth! 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but these lead along their Scholars, that they passe over almost with dry feet. The path of Election and grace is discovered, and these men will tell you the reason of Gods counsel.

But we say (and so doth the Scripture) Elegit nos ab aterno, & ad gratiam & ad gloriam, & ad salutem & ad salutis viam, quam praeparavit ut in ea am∣bulemus. Act. 18.48. Crediderunt quotquot erant ordinati ad vitam etaernam. Cre∣dere est effectum ordinationis.

The Turks use to say, what is by God written in a mans forehead before his birth, cannot in his life be a voided. But let none be so sottish and blasphemous, as

to say, If I be predestinated to be saved, then I may live as I list; for howsoever I live, I must he saved: And if I be predestinated to be damned, all my care cannot alter the counsel of God; And therefore our best way is to take our pleasure while we may.

From whence hast thou this collection? not from God and his Word, but from the Devil and thine own ignorance. For, put the case (as a Divine saith well) thou wert on the top of an high Tower; God hath predestinated, that thou shalt come safely down, or break thy neck in coming down: wilt thou now leap down upon this reason, neglecting the ordinary way? I trow thou wilt not trust thy body up∣on these termes; then art thou mad so to trust thy soul. God hath predestinated thou shalt live to the end of this present day, or that thou shalt die before night, wilt thou upon this drink poyson, &c. Saying, why? If God have predestinated that I shall live, I shall live though I eat poyson: If to die, I shall die, though I be ne∣ver so careful? If thou beest in thy right mind, thou wilt not do thus.

Hezekiah had the assurance of prolonging his life fifteen years, yet neglected not the means of preserving his life. So the Predestination of God, ought not to make us carelesse of the means of salvation.

Origen maketh mention of one who being sick, and desiring to send to the Phy∣sician, was perswaded by his friend not to send; for, saith he, If it be appointed you shall die, the Physician cannot help you: if to live, you shall not need him. The sick man of a sounder brain than his friend, excellently answered: Nay, if it be appointed I shall live, I will send for the Physician, that such appointment may take effect.

Thus God hath predestinated me to be saved; So hath he predestinated me to be called and justified, before I be saved. Though glorification necessarily follow Predestination, yet not immediately, but there are means from one to another, which God hath predestinated to be used. As thou art predestinated to glory, so also by the same act to holinesse, without which he hath predestinated to save none.

It is therefore concluded, that this opinion then is most absurd in reason; and also most blasphemous. And this for certain, that whosoever thinketh, reasoneth, and liveth thus; In that time he can have no assurance that he shall be saved: And if he continue thus to the end, there can be no greater sign of a mans reprobation and damnation.

For whom he did foreknow, he also did predestinate. * 1.506 Having predestinated us unto the adoption of Children by Jesus Christ to himself, * 1.507 according to the good pleasure of his will. Being predestinated according to the purpose of him, who worketh all things after the counsel of his own will.

Election.

Christus est caput electorum, non causa electionis.

Shall Pilate be resolute, and say, what I have written I have written, * 1.508 and not alter it; and shall God revoke?

Some there be (saith Master Philpot) that for an extream refuge in their evil do∣ings, run to Gods Election, saying, If I be elected, I shall be saved what ever I do; but such be great tempters of God, and abominable blasphemers of his holy Election: These cast themselves down from the Pinacle of the Temple in presum∣ption, that God may preserve them by his Angels thorow Election.

We are elected to the means as well as to the end, to sanctification as well as sal∣vation.

As for the opinion of Ʋniversal Election, that is plainly exploded: * 1.509 All are not called, and therefore all are not elected.

True it is, God hath his chosen among all: Among Harlots, as Rahab: * 1.510 among Publicans, as Zacheus: among the Pharisees, as Nicodemus: among Persecutors,

as Paul: * 1.511 among Thieves, as the young man, whom St. John recalled: Among poor distressed servants, as Onesimus, &c. Therefore we are to preach to all.

The Elect have admirable felicities, above all the men in the world. For, 1. They have most dear acceptation with God, Eph. 1.5. 2. They are adopted to be the chil∣dren and heirs of God in Christ, Eph. 1.4. 3. They have the pleasures of Gods house, Psal. 65.4, 5. 4. In adversity they are sure of countenance, Isa. 41.8, 9. protection, vers. 10. Avenging of their wrongs, Isa. 41.11, 12. Luk, 18.8. De∣liverance and victory, Zach. 1.17, 20, 21. 5. The non-suting of all actions and accusations in heaven against them, Rom. 8.35. 6. They are made the friends of God, Joh. 15.5, 16. 7. They are assured of Preservation to the end, Mat. 24. 8. They shall obtain glory in Jesus Christ, being chosen to salvation, 2 Thes. 2.13, 14, 15.

There be divers Infallible signes of Election: As, 1. Seperation from the world. 2. A sole relying upon Jesus Christ, and the Covenant of grace in him; so as we trust wholly upon him for righteousnesse and happinesse, Tit. 1.1. 3. The sanctification of the Spirit, 2 Thes. 2.13. 4. The testimony of the Spirit of Adoption, Rom. 8.15. 5. The conformity of Christians unto Christ, both in active and passive obedience.

The foundation of God standeth sure, * 1.512 having this seal, The Lord knoweth them that are his.

Give diligence to make your Calling and Election sure. * 1.513

Reprobation.

Certain it is (how offensive soever this doctrine be to the common people, * 1.514 and distastful to flesh and blood) that wicked men are appointed from everlasting, to the enduring of the miseries which are inflicted upon them, in this life or in Hell.

Yet because for present we cannot understand how this should be, and perhaps may be much troubled about it; therefore to ease our minds, and to assure us there is no hard dealing in God, let us seriously consider,

• 1. Seeing God hath comforted us, and trusted us with many clear points of Knowledge; cannot we be contented that God should speak darkly to us in one point? Especially when we are told that is a point unsearchable: And the rather, * 1.515 seeing weak Christians are not tied to eat strong meat, they may safely let this doctrine alone.
• 2. Sin is no effect of Reprobation, but onely a consequent. Gods decree doth not force any man to sin.
• 3. That God is no way an Author of sin; for whereas the most that can be ob∣jected is, * 1.516 That God hardeneth whom he will, All sound Divines are agreed, that God doth not infuse any wickednesse from without in mens hearts: * 1.517 But whereas they are in themselves by custome in sin hardened, as a just judgment he gives them over to Satan and his power, but doth never restrain them from good, and the means of it.
• 4. Say not that sin came upon men by reason of the rigour of Gods Law, which is impossible to be kept; for when God gave his Law at first, man was able to keep it; and it came by his own default, that he was not able to keep it after∣wards.
• 5. For thy self, if thou have truely repented, and do beleeve in Jesus Christ, and hast in thee the signs of a child of God; for thy part thou art free from this danger, and out of all question in a safe estate, and therefore oughtest not to grieve, but rejoyce with singular praise to God.

I might enlarge, I onely adde, It should much satisfy us, that however, in the day of Jesus Christ, those mysteries of Religion shall be broken open, and all then shall be made clear unto us, as clear as the shining of the Sun at noon-day.

God lets Reprobates alone, which is a sad Omen, Hos. 4.14, 17. Ezek. 16.42. Never was Jerusalems condition so desperate: A man is ever and anon medling with his fruit-trees, paring and pruning, &c. But for his Oakes and other trees of

the forrest, he lets them alone, till he comes once for all with his axe to fell them. * 1.518

Men who were before of old ordained to this condemnation. That is, written down, enrolled, set down in the black bill. Christ is a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient, whereunto also they were appointed. Opposed to chosen, vers. 9.

These, as naturall bruit beasts, made to be taken and destroyed. * 1.519

—The vessels of wrath fitted to destruction.

Indeed Molinaeus saith well, Non dicit Deum ••o•• aptasse adinter••tum ne vintretur dicere Deum eis indidisse peccatum, quo adexitium preparentur.

Gospel-Mercy and Grace.

Promises.

WHereas Jesus Christ is said to be the Mediatour of a better covenant, which was established upon better promises. It would be known, whether the New Test•• have better promises than the Old; * 1.520 was not Christ promised to them in the time of the law, as well as to us in the time of the Gospel? Did not God say to Adam, The seed of the woman shall break the serpents head? To Abraham, in thy seed shall all Nations be blessed? How then are our Promises better than theirs, when as Christ and the Kingdome of heaven were promised to them as well as to us.

Answ. In the promises there are those two things considerable, 1. The matter. 2. And the manner. As for matter and substance, the Promises were all one, both in the Old and New-Testament; that is, Christ and eternal salvation by him, But ours in respect of the manner, are better and do excel theirs. For, 1. Their Promises were included within the narrow compass of Judea, our promises are blazed all the world over. 2. Their promises were published by men, by the Patriarchs, Pro∣phets, which were but servants; ours by Christ the Son of God. 3. They according to the promise had the graces of Gods spirit as well as we have, yet not in such abun∣dant measure, as they be now poured out in the time of the Gospel. 4. Their Pro∣mises were dark and obscure, covered under the vail of many Ceremonies, and shadowed out by temporal things: Ours are more cleare and evident. 5. Theirs were at the delivery of the Law, with a condition, Do this, and live; Cursed be he that continueth not in all things, &c. Ours, beleeve, and live. 6. The Sacraments where∣by the Promises were confirmed unto them, were more hard and difficult: the cut∣ting off the fore-skin, the preparing of a Lamb for every house: Ours are more easy and familiar: the sprinkling of a little water, the procuring of bread and wine. 7. Their promises were of things to come, there should come a Lamb, that should take away the sins of the world: Ours are of things already come and exhibited. This Lamb is come, and hath offered up himself on the Altar of the Crosse for us.

Thus hath God in mercy vouchsafed us better promises; surely he looks for bet∣ter obedience at our hand. To whom much is given, much is required.

See at once both the goodness and faithfulness of God; his goodness, in that before he gave his Son, he gave the Promise of him; he was Promissus priusquam missus; first, assured verbally, then sent actually; and his faithfulnesse, in that as he promi∣sed, so he gave him; Sicut promissus sic missus, he was not more mercifully promised, than faithfully sent. Divine promises are as sweet bits to stay our stomacks, before the full meal of actual performances.

Promises (saith Cyril) are Christi manitissima; * 1.521 whereunto the righteous run and are safe. * 1.522

Divine promises shall be performed, as sure as the heavens are over our heads, and the earth under our feet.

God doth not pay his promises with fair words only, as Sertorius is said to do 〈◊〉〈◊〉 neither is he like Antigonus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉(ignominiously so called, because) forward in pro∣mising,

slack in performing: but as his love moved him to promise, so his truth bin∣deth him to performe. When God hath once passed his promise, and so made himself a voluntary debter, he faileth not to performe it.

Though God will come according to his promise, yet he will have his peoples prayers lead him. Gods promises must be put in suit.

—Exceeding great and precious promises. * 1.523

And thou saidst, * 1.524 I will surely do thee good.

Remember the word unto thy servant: * 1.525 upon which thou hast caused me to hope.

Redemption.

Christ hath redeemed us both by price and power; not as Moses that married a Black-more and she continued so; but Christ changeth his. Those whom Christ hath redeemed by his blood, he doth also in some measure sanctifie by his Spirit.

For as in the natural body of man, * 1.526 the Spirit ever goeth with the blood, there be∣ing in every part thereof an arterie to carry the spirit, where there is a vein to car∣ry the blood: So it is with Christ, his blood and his Spirit go alwayes together; so that his blood doth never cleanse any man from the guilt of sin, whom his spirit doth not in some measure sanctifie and free from the power and dominion of sin.

The Arminians Ʋniversal Redemption, is endeavoured to be founded upon 1 Cor. 1••.22. Rom. 5.18. et alibi. Upon occasion of which places, an Armiman uttered these Blasphemies in publike; Lord, thou saiest, thou art just; if thou savest not all by Christ, as thou damnest all by Adam, I say, thou art not just: Lord, thou saiest, thou art love: if thou savest not all by the second Adam, as thou damnest all by the first, I say, * 1.527 thou art not love, and shalt light short of my love. O hellish blasphemy! The Lord rebuke thee.

Our recreation or redemption, is a greater might and mercy than all the rest; for in the creation God made man like himself, but in the redemption he made himselfe like man: * 1.528 Illic participes nos fecit honorum suorum, hîc particeps est factus malorum nostrorum. In making the world, he spake the word onely; but to redeeme the world. Dixit multa, et fecit mira. Passus est dura verba, duriora verbera. The Creation of the world, was a work (as it were) of his fingers, Psal. 8.3. But redemption is called the work of his Arme, Psal. 98.1. Also it is a greater work to bring men from sin to grace, than being in the state of grace, to bring them to glory; because sin is far more distant from grace, than grace is from glory.

By Christ we have a plenary redemption of soul and body, out of the clawes of Satan. As the bird is in the fowlers net, so were we in the Devils snare: but we may say with them in the Psalme, the net is broken, and we are delivered; yea, we are delivered eternally, we shall never fall into that bondage again. The afflictions whereunto we are incident in this life, viz. Sickness, poverty, malevolent tongues, imprisonment, death it self, &c. are temporal; but our redemption and joy are eternal. Let that comfort us, in all the calamities of this life.

We love them that obtain a temporal redemption for us. If a young man be bound prentise to an hard Master, for fourteen or twelve yeares, and if one should buy out his Apprentiship and set him free; would he not take himself much beholden to him? If thou wert a Gall-yslave under the Turk, and one should rid thee out of it, wert thou not much beholden to him? We were bound Prentises to Sathan, he kept us in his snare at his will and pleasure: being his bondmen, we should have remained in hell-fire world without end. Now Christ Jesus hath redeemed us, and made us the free-men of God, and Citizens of heaven; how are we indebted to him? Christ hath brought us out of the Gally of sin and damnation; therefore let us sound forth his praises all the dayes of our life.

In the work of redemption God layes naked to us the tendrest bowels of his Fa∣therly compassion. For by giving us his Son, he shewed us all his love at once, as it were imbodyed. All other spiritual blessings meet in this, as the lines in the center, as the streames in the fountaine.

If the Centurion were held worthy of respect, because he loved our Nation (said they) and built us a Synagogue: What shall we say of Almighty God, who so loved our soules, that he gave his onely begotten Son, &c.

The end of our redemption is to serve God, we are redeemed from our old con∣versation, not to our old conversation: we are bought with the blood of Christ, not to serve the Devil, our selves, the flesh, the world: we have served them too much already: from henceforth we must serve God, Heb. 9.14.

Christ hath therefore broke the devils yoke (saith one) from off our necks, * 1.529 that we may take upon us his sweet yoke, and not carry our selves as sons of Belial. Serve we must still, but after another manner, as the Israelites did, when brought out of the Egyptian bondage: yet thou shalt keep this service, saith Moses, Exod. 12.25.

Ye are not your own; for ye are bought with a price: therefore glorify God in your body, and in your spirit, which are Gods. * 1.530

By his own blood Christ entred in once into the Holy place, * 1.531 having obtained eternal redemption for us.

In whom we have redemption through his blood. * 1.532

Ye know that ye were not redeemed with corruptible things, as silver and gold,—but with the precious blood of Christ, as of a Lamb without blemish and without spot. * 1.533

Thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, * 1.534 and tongue, and People, and Nation.

Reconciliation.

It is the note of Chrysostome upon the phrases of reconciling and making peace; * 1.535 that the one implieth an enmity, the other a war; and it is elsewhere asserted, that the wrath of God is revealed from heaven against all unrighteousnesse and ungodliness of men, and consequently, against men for all their unrighteousnesse and ungodliness; in this respect it is that all men by nature are children of wrath. So long as man stood in his integrity, there was Pax amicitiae, a peace of amity and friendship between God and man; but when man sought out many inventions, God was most justly provo∣ked to anger. Thus at first, and ever since sin hath proved the make-bate, the kindle∣coal, that incendiary between the Creatour and his creature.

The meditation of which may convince us of, 1. The odious nature of sin. * 1.536 No persons more abominable than the contentious; Solomon justly declameth against him that soweth discord among brethren: That beatitude of our Saviour, * 1.537 carrieth in it ac∣cording to the rule of contraries, a curse, Cursed are the peace-breakers, for they shall be called the children of the Devil. But oh! how accursed and hateful a thing is sin, which hath broke the peace, not between man and man, brother and brother only; but God and man, father and son. Let our anger wax hot against that which cau∣seth his wrath to wax hot against us. 2. The miserable estate of a sinner, * 1.538 because he is under the wrath of God. Divine anger is an unsupportable burthen; No wonder if the Psalmist put the question, who may stand in thy sight, when once thou art angry? Psal. 76.7. Not Angels in heaven. Jude 6. Nor great men on earth, Rev. 6.15, 16. David seeling some drops or sparks of this anger, saith, there was no rest in his bones by reason of it. Those that do not feel, have cause continually to be in fear. * 1.539 But now by Christ, we are not onely reconciled to God, but God is also reconciled to us: there being a pacification of Divine wrath by Christs death.

Under the Law the High-Priest made an attonement for the people, Levit. 16. So did Christ for his people. God and man were fallen out, Christ made us friends; God was displeased with us, he pacified his wrath towards us: which the Father by an au∣dible voice winesses from heaven, Mat. 3.17. This is my beloved Son, * 1.540 in whom I am well pleased. That is (as Cajetan and others) Habeo in eo complacentiam ad redimen∣dum & 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 delight∣ful.

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, * 1.541 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. * 1.542 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 Au∣gels, 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 ano∣ther 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 Eleemosy∣narius Arch-Bishop of Alexandria, * 1.543 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. * 1.544 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, * 1.545 in things pertaining to God, to make reconciliation for the sins of the people.

He hath made peace through the blood of his Cross. * 1.546

God hath reconciled us to himself by Jefus Christ, * 1.547 and hath given to us the mini∣stery 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, * 1.548 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, * 1.549 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, * 1.550 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 w••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. There∣fore 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 d••unkenness: If covetous oppressors, as Zacheus was; to call us out of our oppression, and make us new creatures in Christ Jesus.

Excellently saith a Divine of our time; There is a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a seemliness ap∣pertaining to each calling: so here. We must walk nobly and comfortably, as be∣cometh the heirs of God, and Co-heirs of Christ. Scipio, when a Harlot was offer∣ed him, answered, Vellem, si non essem Imperator; I would, if I were not General of the Army. Antigonus, being invited to a place where a notable Harlot was to be present, asked counsel of Menedemus, what he should do? He bade him only remember that he was a Kings son: So let men remember their high and heavenly calling, and do nothing unworthy of it. Luther counsels men, to answer all temp∣tations of Satan with this only, Christianus sum, I am a Christian.

They were wont to say of Cowards in Rome, There is nothing Roman in them: * 1.551

Of many Christians we may say, There is nothing Christian in them. It is not amiss, before we be serviceable for the world, to put Alexanders question to his followers, that perswaded him to run at the Olympick games, Do Kings use to run at the Olympicks? Every believer is Gods first-born; and so higher than the Kings of the earth, Psal. 89.27. He must therefore carry himself accordingly, and not stain his high blood.

Many be called, but few chosen.

God hath saved us, and called us with an holy (yea heavenly) calling. * 1.552

I beseech you, walk worthy of the vocation wherewith ye are called.

Conviction.

It is said, that Frogs will leave croaking, if but a Light be hanged over the lake wherein they are. A cleer discovery of the Truth, is a powerful means to muzzle the mouths of Hereticks.

God smiteth the earth with the rod of his mouth, and with the breath of his lips doth he slay the wicked. By his word he telleth a man (as he did the Samari∣taness) all that ever he did. Yea, the Word is a most curious Critick, judging exactly, and disclosing the words which he speaks in his very bed-chamber, that is, in the most secret retirements of his heart.

Conscience alone hath but a weak light, and that light is partial; but a serious application of the Word, discovereth wickedness, when our blind Consciences do not.

I was alive without the law once; * 1.553 but when the commandment came, sin revived, and I died.

Conversion.

This is the main end of the Gospels ministery, to open mens eyes, and to turn them from darkness to light, and from the power of Sathan unto God.

We our selves may challenge no more, than S. Austin in his child Adeodatus, Nihil agnosco meum nisi peccatum; I own nothing in our Conversion, but the faults and defects.

Bernard, for a certain time after his conversion, remained as it were deprived of his senses, by the excessive consolations he had from God. Cyprian confesseth to Donatus his friend, that before his conversion, he thought it was impossible for him to change his manners, and to find such comfort as now he did in a Chri∣stian life. Accipe quod sentitur antequam discitur. And so he goes on. Austin saith the like of himself. And the Eunuch after conversion, went on his way re∣joycing.

Divines say, The infallible evidence of conversion, is when a man hath changed his first principles, and his last ends.

Cyprian called Caecilius that converted him, Novae vitae parentem. And doubt∣less, it's an high honour to have any hand in such a work.

He which converteth a sinner from the error of his way, * 1.554 shall save a soul from death, and shall hide a multitude of sins.

I cannot here omit a passage of a very grave Divine: * 1.555 I have known (saith he) a person, who neither by education or affection was disposed to Popery, who having the ill hap (when his Conscience was perplext) to fall into the hands of a Popish Priest, upon this reason (because (as the Priest suggested) that Religion afforded more comfort, because it had, and exercised, a power to pardon sin, which our Ministers neither did, nor durst assume unto themselves) he became a Papist. * 1.556 But it is honour enough to Ministers (and may be comfort enough to their hearers) that God gives them commission to deliver a Penitent man from Hell; not as the means (for that is Christ alone) but as instruments, 1. To apply Christ crucified, or rather risen again, unto him. 2. To pronounce his safety and salvation, upon the due use of that means. And this is the greatest honour that ever was done to any meer creature. Angels had never such a commission: They in∣deed are Ministers for the good of those that shall be heirs of salvation, Heb. 1.14. But Ministers are called Saviours, * 1.557 Obad. 21.

Take heed unto thy self, * 1.558 and unto the doctrine: continue in them: for in doing this, thou shalt both save thy self, and them that hear thee.

Regeneration.

There are two parts in this work of grace: 1. The one is, Qua regeneramur, by which we are begotten. 2. The other is, Qua renascimur, by which we are born again. The one is Gods act purely; the other implieth the manifestation of life in our selves. A distinction that serveth to clear some controversies in Religion.

The Word of God is the instrument of our Regeneration, being made pro∣lifical and generative by the Spirit. The Father is the original cause: * 1.559 The Son is the meritorious and effective: And the Holy Ghost consummates and applies it, * 1.560 through faith wrought and increased in us by the Word and Sacraments. So that here is God the Father's will; God the Son's merit; and God the Spirit's efficacy: * 1.561 By his overshadowing the soul, is the new creature hatched and brought forth.

When the Donatists upbraided Austin with the impurity of his former life; he answered, How much more they blame my former fault, by so much the more I praise and commend my Physitian.

Miratúrque novas frondes & non sua poma, saith the Poet, * 1.562 speaking of a graffed tree: So may Regenerate persons themselves, and all that behold them, wonder at the change which is wrought in them. Every man by his first birth is still-born, dead in sin; by his new birth he becometh alive to God: As the Father said of the Prodigal, This my son was dead, and is alive. And surely, what difference was between Lazary lying dead in the grave, and Lazarus standing alive on his feet, the same is between a natural and a regenerate man. Yea, look what alteration there is in the same Air, by the arising of the Sun, the like is in the same person by the infusion of holiness.

Paracelsus in his second book De vita longa, saith, that Lepra curatur per re∣generationem, Chymically; it is to be understood, so Sin spiritually.

The Regenerate mans actions are as contrary to those that he did before, as fire and water; so that it may be said of him, as it was once of Troy being taken, * 1.563 Thalamis Troja perlucet novis; every act, word and work are all altered; every chamber made new and swept, to entertain the Object of the regenerate.

It was a strange change that Satan mentioned and motioned to our Saviour of turning stones into bread: But nothing so strange as the work of Regeneration and Renovation, a turning of stony hearts into hearts of flesh.

In this great work, the substance of the Soul is the same, only the qualities and operations are altered. In Regeneration our natures are translated, not destroyed, no not our constitution and complexion. The melancholy man doth not cease to be so after conversion, only the humor is sanctified to a fitness for godly sorrow, holy meditation, &c. and so of the other.

The fountain of blessed Immortality, is the new birth; which is the unmaking of a man, and the making of him up again. The whole frame of the old corrupt conversation is to be dissolved, that a better may be erected.

The dignity and necessity of this work, are motive enough to labour it. * 1.564 Its a being heaven born (as the word imports) from above; and without it, Heaven will be too hot a place to hold us.

A man (with Job) may come to curse the day of his first, but shall never have oc∣casion to curse the day of his new-birth.

Except a man be born again, he cannot see the Kingdom of God. * 1.565

Except a man be born of water and of the Spirit, * 1.566 he nannot enter into the Kingdom of God.

That which is born of the flesh, is flesh; and that which is born of the Spirit, * 1.567 is Spirit.

Justification.

There is a twofold Justification, by

• 1. Infusion.
• 2. Imputation.

Justificare, est ex imputatione justitiae Christi pro justo reputare. Inquit Lorinus Jesuita, in Psal. 45.

St. Paul saying, we are justified by Faith without works, Rom. 3.28. And St. James saying, that we are justified by works, and not by Faith only, Jam. 2.24. may be thus reconciled. * 1.568 There hath been (saith Mr. Fox) a long contention, and much ado in the Church, to reconcile these two places of Scripture; but when all is said that may be said touching them, there is none that can better re∣concile these two different places, than you your selves, to whom we preach; And how is that? I will tell you (saith he) do you joyn the lively Faith that St. Paul speaks of, with those good works that St. James speaks of, and bring them both to∣gether in one life, and then hast thou reconciled them; for so shalt thou be sure to be justified both before God by St. Pauls Faith, and before men by St. James works.

That we are justified only by the righteousness of Christ apprehended by Faith, is the very Basis, Foundation and State of Christian Religion, whereby it is distin∣guished from all other Religions whatsoever. Jews, Turks, Pagans, and Papists ex∣plode an imputed righteousness; yea, Papists jear it, calling it a putative Righteous∣ness. Let us therefore hold fast this comfortable and faithful word, and transmit this doctrine safe and sound to posterity. It was Luthers great fear, that when he was dead, it would be lost again out of the world.

Christ is in the midst of his Church, whose righteousness is communicated to e∣very true Believer, who only comes within the Sphear of his activity. The more vertuous the central Agent is in any thing, the larger will his Semidiameters be, and consequently his circumference. The more powerful the fire is, the further will it cast its heat circularly.

By Christ all that believe, * 1.569 are justified from all things, from which we could not be justified by the Law of Moses.

For what saith the Scripture? * 1.570 Abraham believed God, and it was counted unto him for Righteousness.

Therefore we conclude, * 1.571 that a man is justified by Faith, without the deeds of the Law.

Ʋnion with Christ:

This Union is neither natural nor corporal, nor Political, nor personal, but mysti∣cal and Spiritual, * 1.572 and yet it is no less true and real, than that of God the Father, and God the Son; For as the Holy Ghost did unite in the Virgins womb, the di∣vine and humane natures of Christ, and made them one person, by reason where∣of Christ is of our flesh, and of our bones; so the Spirit unites the person of Christ, his whole person, God-man, with our persons, by reason whereof we are of his flesh, and of his bones.

Our Union with Christ is exprest in Scripture by five Similitudes; 1. By marri∣age, Christ the Husband, we the Spouse. 2. By a body, Christ the Head, we the Members. 3. By a building, Christ the Foundation, we the Superstructure. 4. By ingraffing, Christ the Vine, we the Branches ingraffed into him. 5. By the Simi∣litude of feoding, Christ the food, we the body nourished.

As the Spirit of man quickens no seperate part; * 1.573 neither could those dry bones live, till they came together, bone to his bone, and the wind breathed upon them; * 1.574 so nor Christ any that are not united to him.

Christ and his Members make one spiritual body. Whiles Christ layes hold on us by his Spirit, we lay hold on him by Faith. Hence the Church is called Christ, 1 Cor. 12.12. And the fulness of Christ, Eph. 1.23. Yea, hence we have the honor of making Christ perfect.

O happy union ! the ground of communion. * 1.575 O happy Interest ! the ground of influence. Hence we have communication of Christs Secrets, 1 Cor. 2.16. The Testimony of Jesus, 1 Cor. 1.5. Consolation in all Afflictions, 2 Cor. 1.5. Sancti∣fication of all occurrances, Phil. 1.21. Participation of Christs merit and Spirit, and what not?

I am the vine, ye are the branches. * 1.576

He that is joyned unto the Lord, is one Spirit.* 1.577

For we are Members of his body, of his flesh, and of his bones.* 1.578

Sanctification.

Justification and Sanctification are inseperable concomitants; indeed they are not to be confounded, but withall they ought not to be severed; distinguished they must be, divided they cannot; and therefore they are fitly called Twins in the womb of Free Grace. Hence it is that we find those two frequently joyned toge∣ther, 1 Cor. 6.11. Ezek. 36.26. Mic. 7.19.

One bade his Fellow at the Sun-rising look towards the West instead of the East, where he might the better see the appearance of the Sun upon the tops of the Tur∣rets; even so the assurance of Election is best seen in Conversion and Sanctification, 2 Pet. 1.10. Malac. 4.2.

Sanctification is an universal healing of all the sinful and diseased parts of the Soul; for as in Original sin there is the seed plot of all evil; so in Regeneration, there is the Root of all actual Graces.

Therefore who ever will have the comfort of Sanctification, must look that they have not only illumination in their minds, but also renovation of their hearts. Its no advantage (with the Toad) to have a Pearl in the Head, and poyson all over the body.

Gods children are called Temples of God, and of the Holy Ghost; now as the Temple consisted of three parts, viz. Sanctuarium, sanctum, and sanctum sancto∣rum, so doth man; the body is as the outer Court, the Soul as the holy place, and the Spirit as the most holy, and Sanctification (as a golden vein) must run thorow all these.

When we fall into Sin, we are like unto a man which falls upon a heap of stones, and into the mire; such a one may be quickly washed, but not so soon healed; even so Justification is at once, but Sanctification comes on gradually.

For it is with man, as it was with the house wherein was the fretting and spreading Leprosie, mentioned, Levit. 14.41, &c. For though that House might be scraped round about, and much rubbish and corrupt materialls be removed, yet the Le∣prosie did not cease till the house, with the stones and timber, and morter of it, were all broken down. So 'tis with man, Grace may do much, and alter many things that were amiss in him, and make him leave many sins to which he was for∣merly given; but to have Sin wholly cast out, and left, that is not to be expected, * 1.579 till this earthly Tabernacle of his body be by death pulled down, and dissol∣ved.

There is an outward and an inward Sanctification; he is not a Jew which is one outwardly: Judas seemed to be a Saint, yet he was a Devil. Let us intreat the Lord to sanctifie our hearts as well as our hands; our Souls and Consciences as well as our tongues. That is true Sanctification that begineth at the heart, and from thence

floweth to all the parts. What should we do with a fair and beautiful Apple, if the core be rotten? A straw for an outward glorious Profession, if there be no truth in the inward parts.

Libanius the Sophister reports, that a Painter being one day desirous to paint Apollo upon a Laurel board, the colours would not stick, but were rejected; out of which his Fancy found out this extraction, that the chaste Daphne (concerning whom the Poets feign that flying from Apollo, * 1.580 who attempted to ravish her, she was turned into a Laurel Tree) could not endure him even in painting, and reject∣ed him after the loss of her sensitive powers. Indeed good Souls do even to death resent the least image and offer of impurity.

The very God of peace sanctifie you wholly. * 1.581

But ye are washed, * 1.582 but ye are sanctified, by the Spirit of our God.

—To receive an inheritance among all them who are sanctified. * 1.583

Adoption.

A child of God is two wayes, By

• 1. Nature,
• 2. Grace.

The child of God by nature, * 1.584 is Christ, as he is the eternal Son of God. A child by grace, is three ways. 1. By creation: thus Adam before his fall, and the good Angels are the children of God. 2. By personal union: thus Christ, as he is man, is the Child of God. 3. By the grace of Adoption: thus are all true believers.

In this grace of adoption, there be two acts of God: One is Acceptation, whereby God accepts men for his children: The other is Regeneration, whereby men are born of God, when the Image of God is restored in them, in righteousness and true holiness.

The excellency of this benefit is great every way; for, * 1.585

• 1. He which is the child of God, is heir and fellow-heir with Christ, and that of the kingdom of heaven, Rom. 8.17. And of all things in heaven and earth, 1 Cor. 3.22. He hath title in this life, and shall have possession in the life to come. All Gods sons are heirs; not so the sons of earthly Princes; Gods children are all higher than the Kings of the earth.
• 2. Again, He who is Gods child, hath the Angels of God to attend on him, and to minister unto him for his good and salvation, Heb. 1.14.

If Jacob was at such pains and patience to become son-in-law to Laban; if David held it so great a matter to be son-in-law to the King; what is it then to be sons and daughters to the Lord Almighty?

As many as received him, * 1.586 to them gave he priviledge to become the sons of God.

Behold, * 1.587 what manner of love the Father hath bestowed upon us, that we should be called the sons of God.

Consolation.

The Devil is mans Accuser, * 1.588 the Holy Spirit is his Comforter, whose office it is to make intercession in our hearts, to God for us; and upon our true repentance, to make our apology; to comfort us by discovering our graces, and pleading our evidences; which they who refuse to read over and rest upon, they do help Satan the accuser, taking his part against themselves.

As it is not meet for a Judge to ride in his own circuit; so nor for a doubting Christian to judge in his own case.

It's storied, that a Minister once could have no rest in his spirit, until he went to visit a certain man; to whose house coming late in the night, and all being in bed

except the man alone: Truly (said the Minister) here I am, but I know not to what end: Yes (said the other) but God knoweth; for I have made away so many childrens portions, and here's the rope in my pocket with which I was going to hang my self. But how (saith the Minister) if I can tell you of one that made away more, and yet was saved? Who was that (saith the man) I pray? Adam, who being a publique person, and intrusted with all for his posterity, fell, and so lost all. Thus it is God that shines through the creature, and comforteth by the means.

The soul is apt to seek the living amongst the dead, to hang her comforts on every hedge. But as air lights not without the sun, and as fuel heats not without fire; so neither can any thing soundly comfort us without God.

God who comforteth us in all our tribulation, * 1.589 that we may be able to comfort them which be in any trouble, by the comfort wherewith we our selves are comforted of God.

Grace.

GRace is twofold,

• 1. Active in God, his free favour.
• 2. Passive from God, grace wrought in man.

It was a custom amongst the Persians, * 1.590 None might come to their King or Prince without gifts. Syneta, a poor husbandman, meeting in the field Artaxerxes King of Persia, presented unto him an handful of water out of the next river; and was rewarded by the King with a Persian garment, a Cup of gold, and a thousand Darices of silver. But what had man, wherewith to move God to be favourable to him?

When Alexander gave a whole City to one of his servants, and he out of mo∣desty denied it; his speech was, He did not dispute what was fit for him to re∣ceive, but what did beseem him to give. The like may be said of Christ, the great gift of God, and effect of his love and favour to mankind.

Bernard once preaching upon the Incarnation and Nativity of our Saviour Christ, said, The shortness of the time constrained him to shorten his Sermon: And let none (quoth he) wonder if my words be short, seeing on this day God the Father hath abbreviated his own Word; for whereas it filled heaven and earth (as the Prophet speaks) it was on this day so short, that it was laid in a manger.

Christ easeth us of a threefold burthen,

• 1. Affliction,
• 2. The Law,
• 3. Sin.

Which neither we nor our fathers were able to bear.x

Thanks be unto God for his unspeakable gift.* 1.591

[unspec 2] But there are also other gifts of God, which are mainly of two sorts; Dona

• 1. Aedificantia.
• 2. Sanctificantia.

The former, wicked men may enjoy; the Saints have only the latter. Para∣celsus called the vertue of the Weapon-salve, Donum Dei; so are the Graces rather of his Spirit.

There is in Grace,

• 1. Vita originalis & habitualis; which is from death of sin.
• 2. Vita actualis & renovata; which is quickning from deadness.

Again, Grace is

• 1. Inchoata & incompleta.
• 2. Perfecta, completa & consummata.

Philosophers and Divines say, * 1.592 There is an Esse naturale, by union of soul and body; And an Esse spirituale, by union of the soul and Christ. The habits of the former Vertues, are got by frequent acts; but Grace, by Divine infusion. Grace coming into the soul of man, * 1.593 like Light into the air, which before dark, is in all parts at once illuminated; or as Heat into cold water, that spreads it self through the whole substance; or as the Soul into the body of Lazarus, or the Shunamites child, not by degrees, but all at once infused, and giving life to every part.

So is our New man born at once, though he grow by degrees; that is, the soul in conversion is at once re-invested with the Image of God in all its faculties; so that though the actions of Grace do not presently appear in each one, yet the habit, the seed, the root of all Divine virtues, is firmly reimplanted in them, and by the strength of this grace given, they are constantly disposed to all sanctified operations.

Well said the Roman Theodosius, That living men die, is usual and natural; But that dead men live again, by repentance and grace, is the mighty work of God alone.

Gregory the Great, seeing the Merchants of Rome setting forth many beautiful British Boyes to sale; sighed and said, Alas for grief! that such fair faces should be under the power of the Prince of darkness; and such beautiful bodies should have their souls void of grace.

The body is better than food, the soul than the body, grace than the soul, and only Christ than grace. Whoso carries this Moli or Herb-of-grace, Ʋlysses-like frustrates all charms.

Without grace, Trees excell us in length of life, Beasts in strength, and Devils in knowledge.

Martial reports of a Fly, that by a drop of Amber falling upon it, grew in such request, that a great sum of money was bidden for it; so grace makes us esteemed of God. * 1.594 William Tims convented before Bishop Bonner, Tims (said the Bishop) thou hast a good fresh spirit; it were well if thou hadst learning to thy spirit. Yea (my Lord) said Tims, and it were well also, that as you be learned men, so ye had a good spirit to your learning.

A sinner wants grace, Non quia Deus non dat, sed quia homo non accipit: Whereupon it follows in a Schoolmans inference, That Gods not giving, is not the cause of a sinners not receiving; but rather his not receiving, is the cause of Gods not giving. Which made Ambrose count a sinner worse than a serpent; Serpens aliis infundit venenum, injustus sibi.

If thou begin 1 To hate and fly sin. 2 If thou feelest thou art displeased with thine infirmities and corruptions. 3 If having offended God, thou feelest a grief and sorrow for it. 4 If thou desirest to abstain from all appearance of evil. 5. If thou avoidest the occasion. 6 If thou travailest to use thy endeavour. 7. If thou prayest to God to give the grace; These are so many testimonies and pledges of Grace, and the Spirits ruling within thee.

Furthermore, if there be any life in the body, at the heart it will beat, at the mouth it will breath, at the pulse it will be felt: So where there is the life of Grace in any, * 1.595 it will appear to himselfe by his good thoughts, and holy desires which he hath in his heart; and it will appear to others by the gracious words that proceed

from his lips, and from the good works that proceed from his hands: And if it can∣not be perceived by any, or all these waies; then certainly there is no life of Grace in a man.

It is a good thing that the heart be established with Grace. * 1.596

Corruption.

Corruptio in Physicis opponitur generationi. * 1.597 Sicut igitur in generatione forma & perfectio rei in generatur: Sic in corruptione eadem forma et perfectio de perditur. Forma autem et perfectio hominis, quae moralis est et spiritualis, consistit in conformitate debità ad imaginem & voluntatem Dei, ad quam in creatione primâ fuimus generati, & invocatione sumus regenerati. Mutatio igitur ab isthâc perfectione ad peccati deformi∣tatem et confusionem, rectè ac propriè dicitur corruptio.

We must distinguish (saith Bernard) inter morbum mentis, et morsum Serpentis; inter malum innatum, & malum seminatum; Sathans suggestions, and our own corrup∣tions.

We must with the man in the Gospel, cast off our cloak, and run after Christ; and if we approach to heaven, with Moses take off our shoes, viz, our filthy lusts; because the lighter, the swifter.

But this must be in the strength of God; Austin striving against corruptions in his own strength, heard a voyce, In te stas, et non stas.

This Corruption of nature hath a regency and dominion in wicked men, and a residency and dwelling in the best, and will have: Being like a fretting leprosie in our cottages of clay, though the walls be well scraped, yet it will never utterly out, till the house be demolished.

O wretched man that I am, who shall deliver me from the body of this death? * 1.598

Ʋertue.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉qu••si 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉amabilis. Some think it is derived 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,à Marte vel bello, quia in bello maxime opus est virtute; vel quia in bello precipuè virtutis vis con∣conspiciatur. Some derive it à verbo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,tollo, quia attollit mentem ad summa & ardua virtus bellica. Others à verbo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifyeth to make a free choice of some excellent thing, upon mature deliberation.

Virtus à viro, à vi ut alii: alii vero dicunt quasi viri status.

Non est virtus virtuti contraria. Senec.

There is magnitudo

• 1. Molis, et
• 2. Virtutis.

Splendidior virtutis usus erga alium, quàm erga seipsum.

Eximia vertus est impios rapit in admirationem ei amorem sui. Erasm, in vit. Origenis.

The Poets pictured vertue with a vermilian blush; and as it is truly said, that Ru∣bor est virtutis color, so it may be said, that paupertas est virtutis fortuna.

Yet wise men honour vertue even in their enemies, as King Philip in Demosthenes, * 1.599 when as he said, If any Athenian living in Athens doth say, that he preferreth me before his countrey, him verily would I buy with much money, but not think him worthy my friendship: But if any for his countrey-sake shall hate me, him will I op∣pugne as a castle, a strong wall, or a bulwarke, and yet admire his vertue, and reck∣on the City happy in having such a man,

The very Heathens made their passage to the Temple of honour, thorow the Temple of vertue; to shew that as glory is the end, so vertue is the meanes. The way to be famous, is first to do worthily. Ruth. 4.11.

Adde to your faith, * 1.600 vertue.

Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report: if there be any vertue, if there be any praise, think on these things.

Ʋice.

Ʋitium, ut est negatiè habitus, privative opponitur habitui: ut est habitus vel act us malus, opponitur habitui bono contrariè.

There is (saith one) a certain list of vices committed in all ages, and declaimed against by all Authors, which will last as long as humane nature; or digested into common places, may serve for any Theme, and never be out of date untill Doomes∣day.

Uice at best is but a diseased harlot, all whose commendations is, that she is pain∣ted.

Uices road is paved with ice, inviting by the eye, but tripping up the heele, to the hazard of a wound or drowning.

One vice doth blemish many vertues. Yet no vertue but beset with vices, or extreames on both hands. And this is evident, not onely in morall vertues, but also in naturall habits, whether they be outward or inward.

For all the severall jemmes in vertue, vice hath counterfeit stones, wherewith she gulls the ignorant.

It is said of Mahomet the great, * 1.601 that he had many lovely vertues, but these good parts were in him obscured with most horrible and notorious vices: In so much that craft, covetousnes and dissimulation, were in him accounted for tollerable faults, in comparison of his greater vices.

Heliogabulus was generally hated for his insatiable lust, and least pitied in that ebb of his frailty (his miserable death) when men use most to be pitied, being attended at his funeralls; with military reproaches: Here go we to bury a dog of dis∣tempered lusts. Sejanus was shaken with an unexpected end, and made miserable in his best fortunes, interred with dry eyes, but who will pity the fall of ambition? Herostratus memorable for nothing but villany, purchased by his fame an infamous end. Bloody Perillus expert in the invention of cruel projects, punished with the torture of his invention. And frequently it comes to pass, the fleering Parasite cir∣cumvents himself with his own policy.

Naaman, * 1.602 Captaine of the host of the King of Syria, was a great man with his Master, and honourable, because by him the Lord had given deliverance unto Syria: He was also a mighty man in valour; but he was a leper.

Repentance.

Publicanus percussit pectus, * 1.603 in percussione tria not anda, jctus, sonus, tactus; per quae signantur illa tria quae sunt in vera paenitentia necessaria, viz. 1. Cordis contritio, 2. Oris confessio. 3. Operis satisfactio. Nam sicut tribus modis peccamus, scil. Corde cogitando, ore loquendo & opere perpetrando; ita tribus modis paenitere debemus, scil. Corde per dolorem, ore per pudorem, & opere per laborem.

Yea, four things are requi∣red in true repentance,

• 1. Contrition.
• 2. Confession.
• 3. Satisfaction in case of oppression.
• 4. Faith.

For without all our repentance is but Judas-like, for he had contrition, in that he repented himselfe, when he saw Jesus condemned; and he confessed his sin, in that he said, I have sinned in betraying the innocent blood; And he made satisfacti∣on and restitution so soon as he could, in bringing again the thirty pieces of silver to the chief priests.

Furthermore, Ʋbi metus nullus, emandatio inde nulla; & ubi emandatio nulla, * 1.604 ibi paenitentia necessariovana. For well said Luther, Optima paenitentia est nova vita.

'Tis not many, but some reigning sin that undoeth us, as there is more matter of one chain that is fast, than of many if loosned; and of one leak open in the ship, than of many stopped. Therefore as in India (by reason of scarcity of iron) they keep Prisoners in golden chaines; so some Sathan keeps in chaines of iron, and others (as it were) in chaines of gold.

Tribunal judicis eterni securus aspiciet, quisquis reatus sui conscius, * 1.605 dignâ eum nunc paenitentiâ placare contendit.

Bradford being at the stake, casting up his countenance to heaven, said, * 1.606 O Eng∣land, England, repent thee of thy sins, repent thee of thy sins, &c. Aut paeni∣tendum, aut pereundum.

The Hart, if wounded, will make use of meanes to get the arrow out; the swal∣low, if blinded, of her feathers to restore her sight: * 1.607 And shall not man use the or∣dained meanes to be cured of the wound of sin and sting of death?

Quem paenitet peccásse, penè est innocens. * 1.608

If we have filled Gods bag with our sins, we had need to fill his bottle with our teares. Pigeat sanè peccare rursus, sed rursus paenitere non pigeat; * 1.609 pigeat iterum periclitare, sed non iterum liberari.

The Angels themselves sing at lamentation for sins, neither doth the earth afford any sweeter musick in the eares of God. This heavinesse is the way to joy, never sin repented of, was punished, the good God accounts of our will as our deed. If God should require sorrow proportionable to the hainousnesse of our sin, there were no end of mourning; but his mercy doth not regard so much the mea∣sure, as the manner of it. Blessed are they that mourn, for they shall be comforted; * 1.610 if you say you mourn, Christ saith you are blessed; now either distrust your Saviour, or else confess your happiness, and with patience expect his promised consolation. If a man mourn not enough, stay but Gods leasure, and he will make your eyes run over with teares. Weep still, and still desire to weep, but let your teares be accor∣ding to the rain in sun-shine, comfortable and hopeful: These teares are reserved, this hungring after Spiritual grace, shall be satisfied, this sorrow shall be comforted; there is nothing betwixt God and you, but time.

Theodosius the Emperor, when reproved by Ambrose, * 1.611 for the slaughtet at Thes∣salonica, he lay on the ground and humbly begged pardon, using these words, Psal. 119.25. My soul cleaveth unto the dust: quicken thou me according unto thy word.

Too late repentance did never man yet good. Therefore as it is required of re∣pentance to be true so likewise speedy; for paenitentia sera rarò vera. That Carrier is a fool that will lay the heaviest burden upon the weakest, feeblest beast. So also who doth intend to lay the great load of repentance, upon his faint and feeble dotage. Almighty God requires the first fruits, the firstlings are his darlings, the fattest lambs are fittest for sacrifice.

Repent ye. Except ye repent, ye shall all perish. * 1.612 Repent ye therefore and be conver∣ted, that your sins may be blotted out. The times of ignorance God winked at, but now commandeth all men every where to repent. I say unto you, that joy shall be in heaven over one sinner that repenteth, more than over many just persons which need no repentance. There is joy in the presence of the Angels of God over one sin∣ner that repenteth.

God hath raised up Jesus, * 1.613 and exalted him with his right hand, to be a Prince and a Saviour, for to give repentance. Repentance from dead works. Repentance to salvation, not to be repented of.

Impenitency.

Shew me a man that hath not some hardness of heart, and we will send him to heaven without Jacobs ladder.

There is a threefold hardness of heart,

• 1. Natural.
• 2. Actual.
• 3. Judiciary.

Natural and hereditary, * 1.614 whereby all men are by nature not onely averse from, but also adverse to the motions of Grace. This is called a neck possessed with an iron sinew, Isa 48.4.

Actual, adventitious or voluntary, which is, when, by often choaking good moti∣ons, a man hath quit his heart of them; being arived at that dead and dedolent dis∣position, Eph. 4.18. past feeling, and ripe for destruction, This is called a brow of brasse in the above-named text. Isa. 48.4.

Judiciary, or penal hardness; which is, when God for a punishment of the for∣mer, with-holds his grace, and delivers a man up to Satan to be further hardened, and to his own hearts lusts, which is worse. The incestuous person was delivered up to Satan, and yet repented; but he that is delivered up to his own heart, to a re∣probate mind, cannot be renewed by repentance: but is in the ready rode to that unpardonable sin.

The hardest creatures are flexible to some agents, flints to the rain, iron to the fire, stones to the hammer; but mans heart yields to nothing; neither the showers of mercy, nor the hammer of reproof, nor the fire of judgment; but like the sti∣thy, is still the harder for beating. All the plagues in Egyt could not mollify Pha∣raoh's heart.

Because the Jews were so stony hearted, * 1.615 Jerusalem became a heap of stones, and the conquering Romans dasht them against those stones, which they exceeded in hard∣ness. Here let the wicked see their doom, the stones that will not be softned, shall be broken; there is no changing the decree of God, but change thy nature, & then know thou art not decreed to death. Stony hearts shall be broken to pieces with venge∣ance, do not strive to alter that doom, but strive to alter thy heart, make of a stony heart a fleshly heart, and so prevent it in thy particular.

Thou after thy hardness and impenitent heart treasurest up unto thy self wrath a∣gainst the day of wrath, * 1.616 and revelation of the righteous judgment of God.

Make you a new heart, * 1.617 and a new spirit: for why will ye die, O House of Israel.

Faith.

Partes fidei sal∣vifica sunt tres, * 1.618

• 1. Notitia verbi Dei, & imprimis promissionis gratiae.
• 2. Assentio eidem ad hibita. &
• 3. Persuasio seu siducia de certò obtinendâ gratiâ promissâ.

In Faith there is a

• 1. Direct &
• 2. Reflex

Act.

There is also certitudo

• 1. Subjecti. &
• 2. Objecti.

The first is rather justificati than justificans.

God the Father adopteth us, as the fountain of adoption; God the Son as the conduit; God the Holy Ghost as the Cistern; and Faith as the cock whereby it runs into our hearts.

Tantum possumus, quantùm credimus. * 1.619 We say that the ring stancheth the blood, when indeed it is the stone with in it: There are many that make Faith an Almighty Idol, it shall save; but thus they make themselves idle, making Faith a meritorious cause of justification, a Doctrine which in time will trample Christs blood under foot.

There is such affinity between Faith and Hope, that (as Luther said) it is hard to find one without the other; they cannot be well seperated; as the Cherubims on the Mercy-seat; yet they differ much.

Especially in the

• 1. Object.
• 2. Subject.
• 3. Order.
• 4. Office.

• 1. For the first, Faith hath for her object the Truth, Hope for her object the goodness of God. Faith (as Aug. notes) is of good things and bad, but Hope looks on good things only. The Christian believes that there is a hell as well as a hea∣ven, but he fears the one, and hopes only for the other.
• Faith believes, 1. Things past, Christ was dead and buried, and is risen again. 2. Present, he sitteth at the right hand of God. 3. Future, he will come to judge the quick and dead. But Hope only things to come.
• 2. For the second, Faith is in the understanding; Hope in the will.
• 3. For the third, Faith is the ground of things hoped for, and alwayes goes be∣fore; Hope follows after.
• 4. Lastly, Faith is our Logick, to conceive what we must believe; Hope our Rhe∣torick, to perswade us in tribulation unto patience. In a word, the difference between Faith and Hope in Divinity, * 1.620 is the same as is between Fortitude and Prudence in Policy; Fortitude not guided by Prudence, is rashnesse; and Pru∣dence not joyned with Fortitude, is vain; * 1.621 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 crede∣re, qui credit accedit, qui negat recedit.

Vertues seperated, are annihilated. Neither in the flint alone, nor in the steel a∣lone any fire is to be seen, but extracted by conjunction and collision, * 1.622 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 hea∣ven, 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 intermissi∣on, 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 pre∣sumption 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 be∣tween 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, Jo••as drow∣ning

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 outs••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.* 1.623

Invoco te tanquam languidâ & imbecillà fide, * 1.624 sed fide tamen.

Lawrence Saunders a Martyr, in a letter to his wife, wrote thus. Fain would this flesh make strange, * 1.625 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. * 1.626

Ʋnbeleif.

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 where∣in 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, * 1.627 lest there be in any of you an evil hert of unbelief.

Hope. * 1.628

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 procee∣ding from faith unfained, which can beleeve God upon his bare word, and that a∣gainst 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 Ber∣nard) if it were not for the hopes of heaven. S••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 Christi∣an could not go to heaven on earth, * 1.629 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, * 1.630 which had no ground neither, but the great things his owne ambition promised him: for when one seeing him give away all his present inheritances, said, what Sir, will you make your selfe a beggar? No (saith he) I will reserve hope for my self. But certainly, Hope is a greater and better possession unto the people of God here, than all the great and good things which they possesse. Put as much into their hands as you can, there is more than that put in their hearts by hope. A child of God lookes over all his possessions, and pitcheth upon expectation as his portion. The estate which a believer hath in the promises, is more than the estate he hath in possession. Riches in the promise, is better than riches in the chest. There is no enjoyment but that in Heaven (where we shall enjoy all that ever was promised) so good as hope, for what is promised.

Fides intuetur verbum rei, spes autem rem verbi. * 1.631 Unto faith must be annexed hope: faith makes a Christian, hope nourisheth and sustains a Christian.

Spes alet agricolas. * 1.632 It is our duty patiently and cheerfully to wait and hope for a mercy promised; cheering our selves up with such hope as do they that bear with their cookes, making them to stay long for their dinner, in hope thereby to fare the better.

Hope is compared to an Anchor, Heb. 6.19. As a ship cannot be without an anchor, no more can we without hope. The ship is the soul of a Christian, the an∣chor is Hope, the sea where it is tossed, is the world, and the place whereinto the an∣chor is cast, is heaven. As the anchor in a storm or tempest holdeth the ship fast that it is not tossed up and down, nor shaken with wind, and waves: So doth hope the ship of our souls, in the tempestuous sea of this world. Onely an anchor goes downward, this upward; that into the bottome of the Sea, this into the top of Heaven. Anchora in imo, spes in summo.

The hopes of the wicked are not long liv'd, they are soon dashed and disappointed, Pro. 11.7. It's likened to a spiders web, Job. 8.14. a little thing, a beso in easily and speedily sweeps away the house and inhabitant together; such is the hope of the wicked, its suddenly ruin'd.

That's true hope that runs out into holynes; for faith and hope work a suitableness in the soul, to the things beleeved and hoped for. 1 Joh. 3.3. &c.

Let us desire God to encrease our hope, and to strengthen it daily more and more. That this anchor being in heaven already, may put us in an assured hope of heaven: And the Lord in mercy so fortify this grace, that no storms of afflictions may be e∣ver able to prevail against it. Lord increase our hope.

This I recall to my mind; therefore have I hope. For we are saved by hope: * 1.633 but hope that is seen, is not hope: for what a man seeth, Why doth he yet hope for? But if we hope for that We see not, then do We With patience Wait for it.

If in this life onely we have hope in Christ, we are of all men most miserable. * 1.634 But the righteous hath hope in his death.

Blessed be the God and Father of our Lord Jesus Christ, * 1.635 Which according to his abun∣dant mercy, hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead.

Presumption.

There are two sorts of persons (saith a learned Divine) among others observable in the Church, namely infirmi & glorioli, weak Saints, and presumptuous hypocrites; * 1.636 these are usually cast down with an apprehension of their own sinfulness, these are commonly lifted up with an opinion of their own righteousnesse: Those abhore themselves as the worst of sinners, these boast themselves to be the best of Saints; Those account themselves to be nothing but sin, these think themselves to have no sin.

Presumptuous sinners promise to themselves, the future vision of Gods face; whilest they go on in the wilfull breach of Gods law. They perswade themselves that their condition shall be happy, though their conversation is wicked. Impu∣dently

laying as full claim to heaven, as the exactest Saint.

Presumption usually springs from the false reasonings which are in the minds of men.

Concerning

• 1. The freeness of Gods grace in electing.
• 2. The fulness of his mercy in forgiving.
• 3. The worthiness of Christs blood in redeeming.

Thus is the sweetest honey turned into gall by bad stomachs: the most whole∣some Antidotes become poison to wicked men; and the precious supports of a live∣ly faith, are abused to be props of presumption, by arrogant hypocrites.

Origen did too much presume of the mercy of God, when he carried sticks to an Idol; Damascene when he did service unto Mahomet; Cranmer when he did sub∣scribe to the Pope; Aaron when he made the calfe; and Solomon when he fell to idolatry: yet these men were prompted on, either by passion and perturbation within, or temptation from without: The greatest example we have of a godly person falling into presumptuous sin, is David; for we see him with all crast and subtilty studying how to accomplish that which the very light of nature condemns; and when he hath so done, we see him covering and excusing of it. Oh there the Philistines were upon this Sampson, and his strength was gone; there presump∣tuous sins did for awhila prevail over him.

When the heart at any time (Saith Dr. Preston) deliberates, and yet that word is not sufficient to expresse it; * 1.637 But when the heart works according to its own pro∣per inclination; and then wilfully disobeye; the Lord, in any commandment, cer∣tainly then it casts God away.

Austin calls sins of Presumption, * 1.638 sins that lay waste the conscience. This is that great transgression, that wickednesse with a witnesse.

He that heareth the words of the curse, * 1.639 and yet blesseth himselfe in his heart, say∣ing, I shall have peace, though I Walk in the imagination of my heart, to add•• drunkennesse to thirst; The Lord will not spare him, but then the anger of the Lord, and his jealousie shall smoake against that man, and all the curses that are written in this book shall lye upon him, and the Lord shall blot out his name from under heaven.

The soul that doth ought presumptuously, * 1.640 the same reproacheth the Lord: and that soul shall be cut off from among his people. Because he hath despised the Word of the Lord, and hath broken his commandment, that soul shall utterly be cut off: his iniquity shall be upon him.

Keep back thy servant from presumptuous sins, * 1.641 let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression.

Desperation.

Despair is Sathans Master-piece; it carries men headlong to hell, as the Devils did the herd of swine into the deep.

Non tantos peccatum, quantos, desperatio perdit.

My punishment (saith Cain) is greater than I can bear. Or, mine iniquity is greater than can be forgiven. In either sense he sins exceedingly, and worse per∣haps than in slaying his brother, whether he murmer against Gods justice, or despair of his mercy. Mine iniquity is greater than can be forgiven. Mentiris Cain, saith an Auncient. Cain did not say so, because it was so: but it was so, because he had said so.

Nemo desperet videns similitudinem suam magis esse cum Diabolo quàm cum Deo, Posse se iterum recuperare formam imaginis Dei, quia non venit salvator vocare justos, sed peccatores in panitentiam.

Fraciscus Spira, beeing in a deep despair, for renouncing the Gospels Doctrine, which he did once so stoutly profess; said, he would willingly suffer the most exquisite tortures of hell fire for the space of 10000 yeares; upon condition

he might be well assured to be released afterwards. He further added in that hellish and horrible fit, That his dear children and wife (for whose sake principally he turned away from the Gospel to embrace this present world) appeared now to him as hangmen, hags and torturers; In fine, that his abominable fault had de∣served, Non modò damnationem, sed etiam aliquid gravius, damnatione acerbius.

Unhappy Spira denied his Lord but once; but many there be, that have not only denied him often, but in some sort desied him also: Like Pilate crucifying the Lord Jesus, to give life unto Barabbas a Murtherer; that is, to Sin, which slayeth the soul.

Mention is also made of a covetous Oppressor, that made this Will, viz. I give my goods to the King, my body to the grave, and my soul to the Devil.

Thus the timorous are carried to more precipitate resolutions through despair, than the temerarious through inconsideration; so violently are they tost in the sea of dangers, that have lost their anchor of hope.

Ʋnless the Lord had been my help, my soul had almost dwelt in silence. * 1.642 When I said, my foot slippeth; thy mercy, O Lord, held me up.

In the multitude of my thoughts within me, thy comforts delight my soul.

Charity.

Charity may fitly be compared to the precious stone Pantarb, * 1.643 spoken of by Phil••stratus; a stone of great beauty and of strange property: so bright it is and radiant, that it gives light in the darkest midnight; and that light is of such admi∣rable vertue, that it bringeth together the stones which it reacheth, into heaps, as if they were so many hives of bees: But nature, lest so precious a gift should be undervalued, hath not only hid this stone in the secret bowels of the earth, but hath also put into it a property of slipping out of the hands of those that hold it, Nisi provid•• ratione teneatur, unless they hold it fast indeed.

Charity is accepted, and uncharitableness condemned in the smallest matter. * 1.644 It is not the quantity of the gift, but the affection of the giver; it is not the quantity of that which is denied to be given, but the heart of him that denies it, which the Lord takes notice of: For there is both, 1. Charity in the heart, viz. that affection of love which makes us to hold our neighbours dear, and to desire and seek their good in every thing which is dear unto them, and that for Christ his sake, according to the will of God, 1 Cor. 13. where are the properties of Cha∣rity at large described. 2. And Charity in the hand, viz. the actions and duties of love, as 1 Tim. 1.5. according to that 1 Joh. 3.18. Now therefore when it troubles us to part with the least imaginable benefit, as too much for them who have nothing; when crums of bread which fall from our table are denied, when a cup of cold water is denied, how told is Charity? is it not crumbled into a lesser nothing than those crums?

Charity believeth all things; Not that it is so credulous as to take up every thing for truth upon a common and ungrounded report; that's no commendation in any man, much less in a godly man. Therefore the meaning is, * 1.645 Charity inter∣preteth every thing in the best sense that it will bear, and makes the fairest con∣struction which every mans case and condition will admit. It is a rule in the Civil law, Supponitur esse bonns, qui non probatur esse malus; He is supposed to be an honest man, who was never proved otherwise.

Exuberat charitas, saith Ambrose, Charity overfloweth. It is Puteus Rehoboth, * 1.646 puteus latitudinis, the Well of breadth; which name we read to be given by Isaack to a Well which his servants digged, Gen. 26.22. For, Charity doth spread abroad her waters, wheresoever is need of them.

Alexander Quintus Pope of Rome said of himself, That when he was a Bishop, he was rich; when he was a Cardinal, he was poor; and when he was Pope, he

was a beggar. And plainly so it is with many, who the richer they are, still are the poorer, in respect of their charity.

It were a vain thing to fear, when a child is conceived, lest the spirit should not find the way into it, and lest the bones should not grow in him: And no less vain is their fear, who are troubled lest by giving to the poor, their estate should decay, that either themselves or theirs should be brought to misery. But well said he, Non timeatur in his expensis defectio facultatum, * 1.647 quoniam ipsa benignitas magna substantia est, nec potest charitati de••sse materies, ubi Christus pascit & pascitur. In omni hec opere illa intervenit manus, quae panem frangendo auget, & erogando multiplicat; That is, In these expences let not a failing of means be feared, because bounty it self is great wealth; neither can the matter of bounty be wanting, where Christ himself feedeth, and is fed. In every such work that hand is a fellow∣worker, which increaseth bread by breaking it, and by giving multiplieth.

A small charity shall not want a reward: * 1.648 For as Bernard noteth, this is the dif∣ference between God and the Devil; Ille obtulit pomum, & abstulit paradisum; Deus offert paradisum, & postulat pomum: He offered an Apple, and took away Paradise; God offereth Paradise, and requireth but an Apple. Mat. 10.42.

Portus innecessitate constitutorum homo misericors; A merciful man is the haven of them that are in distress.

Chrysostom saith; * 1.649 Tria sunt quae in misericordiae opere optanda sunt Christiano, ut possit facere, ut velit, ut compleat: There are three things which in the work of charity a Christian ought to desire; That he may be able to do it, that he may be willing to do it, and that he may accomplish his will and do it. For there are which can, and will not; which would, but cannot; and which can and will, but do not, by delaying of it. Wherefore he concludeth, Qui potest facere, oret ut velit; & qui vult, oret ut possit; & qui utrique paratus est, det operam ut miseri∣cordiam instanter efficiat, ne quod vult & potest differendo non compleat: Let him the refore that can do it, pray that he may be willing; let him that is willing to do it, pray that he may be able; and let him that is ready in both, be careful that he do it quickly and diligently, lest by deferring he do not perform that, which he is both able and willing to do.

That charity should be in secret, Ambrose saith excellently: Videndus est ille qui te non videt; requirendus est ille, qui er••bescit videri: ille etiam clausus in car∣c••re occurrat tibi, ille affectus agritudine mentem tuam personet, qui aures non potest: He is to be seen by thee, who doth not see thee; He is to be sought out, who is ashamed to be seen by thee; Let him meet thee who is shut up in prison, and let his voice who lieth sick in bed found in thy mind, which cannot sound in thine ears.

Charity never wanteth Kindred; for as Olympiodorus speaketh, Qui desiderio illorum tenetur, quamvis naturâ nullos affines & consanguineos habeat, charitatem tamen habens, omnes homines quamvis externos, esse sibi filiorum loco putat & fra∣trum: He that hath a desire of them, although by nature he hath no kinsfolk, no kindred, yet having Charity, he accounteth all men, although strangers, to be in the place of children and brethren unto him. And excellent is that of Catena Graeca, Si quis fratrem non habet, ille proculdubio spiritum adoptionis filiorum non accepit; & si quis pater non est, is porro improbus est: If there be any one who hath not a brother, no doubt he hath not received the spirit of adoption of the sons of God; And if any one be not a father, what is he but a wicked man?

We should be charitable, feed the hungry, and clothe the naked: For, 1. They are our own flesh, Isa. 58.7.2. It was the sin of Sodom, not to strengthen the hand of the poor and needy. It was a damn'd Dives, that would not relieve a poor Lazarus. 3. God feeds us with the finest of the wheat, cloaths us with the choisest silks, &c. yea, feeds with Manna, flesh of his Son; cloaths us with gar∣ments of salvation, with the righteousness of Christ. 4. It is the exercise of faith, Eccles. 11.1. 5. It makes a man to be of good report, Psal. 112.9. 6. It's argument of a good man, Psal. 112.19. 7. It is feeding of Christ, Mat. 25.35, 40. 8. It's unhonour to Religion, Jam. 1.27. 9. It procures many a prayer

and blessing, 2 Cor. 9.10. Job 29.13.2 Tim. 1.16.10. * 1.650 It's maintaining and saving of life, Job 29.13.11. It makes like unto God, Luk 6.36. Psal. 146.7. And Christ, Mat. 14.16.12. It's lending to the Lord, Pro. 19.17.13. It's pleasing and acceptable to God, Act. 10. Heb. 13.16.

Follow after charity.

And above all things put on charity, which is the bond of perfectness.

Be thou an example of the believers,—in charity.

I know thy works, and charity.

Though I speak with the tongues of men and Angels,—and have not charity, I am become as sounding brass, or a tinkling cymbal. I am nothing. It profiteth me nothing.

And now abideth faith, hope, charity, these three; but the greatest of these is charity.

I have insisted the longer on this necessary grace and duty, remembring we are fallen into those frozen times, of which our Saviour, Mat. 24.12. Because ini∣quity shall abound, the love of many shall wax cold.

Covetousness.

Chrysostome saith, I had rather dwell with a thousand possest, * 1.651 than with one covetous man; for they hurt their garments and themselves, but a covetous man hurts his neighbours. In Mat. 10.

He is like S. Peters fish, albeit his mouth be full of gold, yet is he nibling at every bait. If Naboth hath a little Vineyard, Ahab will have it, or else he will die for grief.

It is a disease common amongst men, to covet the greatest things, and not to enjoy the least.

The Heart-wolf (saith Pliny) be he never so hungry and ready to eat, if he see another prey, he forsakes the first, and follows after that. Such a Wolf in the heart is ambitious Avarice; it makes no use of what it hath gotten, but greedily hunteth after more.

Nothing can quench the combustible slime of the pond Samosaris, * 1.652 nor the burning flame of the high hill Chimera, but only Earth: So nothing can satisfie the muddy thoughts of Covetousness, or stop the mouth of the inflamed hearts of the Malicious, but only the grave. For when his imagination perswades him that he hath made sure his first Purchase; the unsatisfied disease of his Dropsie, drives him beyond all limits of justice and reason, to thirst for more, and to think it good purchase: Whereas there are no Perquisites of lasting and true tenure, but only those of Virtue.

The covetous person (saith one) is a servant to himself, yea, to his servant; he will for money do homage to a drudge; a liveless peece of earth is his master, yea his God, which he shrines up in his chest; He is like a true Chymick, turning every thing into silver, keeping it to look on, not to use; like another Ahab, he is sick of his neighbours field; He cares not for advantage, to lose his friend, pine his body, and damn his soul.

Midas quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉à non videndo; because Covetousness hath so blinded him, that he cannot see his own good. If the Philistines had not bored out Samp∣son's eyes, he would never have been their Milner. The World is a Miln, turned about with the wheel of Time; the covetous man is Sampson, toiling for each corn; not seeking (because not seeing) the things of above: Nay, this un∣happy wretch is like the Miln-wheel, which all the day long turns about, and at night remains in the same place.

Covetousness brings nought home at last. It is written of the fish Scolopendrae, that having suckt in the fishers hook, that sowre-sweet morsel,

She hath a rare trick to rid her from it, For instantly she all her guts doth vomit.

Tarpëia daughter to the chief Keeper of Romes Capitol, * 1.653 is said to betray it into the enemies hand, bargaining to have for this treason, all the golden Bracelets upon her enemies left hands; who when they were admitted, did cast not only their Bracelets, but Bucklers upon her, through the weight whereof she was pressed to death.

Servas pecuniam, * 1.654 quae te servata non servat.

Possidere se credunt, qui potius possidentur, nec ad pecuniam suam domini, sed magis pecuniae mancipati.

Sequi Chriftum quomodo possunt, qui patrimonii vinculis detinentur?

Needless it was, * 1.655 and but a Philosophical folly or pang, that Crates cast his money into the Sea, and said, Ego te mergam, ne mergar à te. For wealth and godliness may meet: But take heed and beware of Covetousness.

Covetousness is to be hated, * 1.656 because it is

• 1. A sin against nature, making our soul terrene, which should be celestial.
• 2. The procurer of a curse; Wo t•• them that join house to house—
• 3. The root of many evils.
• 4. A besotting sin; Thou fool—
• 5. A leader into snares, which drown men in destru∣ction and perdition.

Let your conversation be without covetousness. * 1.657

Love.

Gods love to Man.

The beloved Disciple tells us, God is love, 1 Joh. 4.16. So he is four ways:

• 1. Substantialiter, * 1.658 (Not that we should think him to be a quality, who is a living substance, but) There is nothing in God but God; God is not acci∣dentally, but substantially good.
• 2. Causaliter; We love him because he first loved us: Magnes amoris amor; Love is both the loadstone and whetstone of love. Our love is but the re∣flex of his.
• 3. Activè, loving all that he made, Man especially. The ground of this love being wholly in himself.
• 4. Passivè Being lovely, and most worthy to be beloved.

O taste and see that the Lord is good. * 1.659

Mans love to God.

When the subject of our hatred is sin, it cannot be too deep; and when the object of our love is God, it cannot be too high.

Too many love God, as men the Physician, Non propter se, sed propter sanitatem.

Love all, but God above all. Ordo charitatis est, ama post Deum Patrem: This is Loves method; first love God, then our Kindred; And if it happen that God and they come in competition, * 1.660 then hatred to Kindred, is piety to God. Pilate that for love of men condemned Christ, did kill himself; Judas that for love of money betrayed his Lord, hang'd himself; and Julian's Treasurer, that for Julian's

love did leave Christ, did vomit blood, and die suddenly. So let all thine enemies perish, O Lord.

Say not because we are commanded to love God with all our mind, soul and strength; therefore it is not lawful to love any thing else: For we answer, We may love something praeter Deum, sed omnia propter Deum; We may love other things beside God, if we love them in and for God.

Christ will have of his Church her first love, just love, and onely love: There∣fore she is called his Turtle-dove; for as that bird hath but one mate, so the Church must have God only for her Love.

Love makes Christs yoke easie, and his burden light; * 1.661 Solus amor nescir diffi∣cultates. Yea, Love makes men Martyrs for God, Audac••m faciebat amor.

God had rather men should love than fear him; to be called Father than Master.

O love the Lord, all ye his Saints. * 1.662

I will love thee, O Lord, my strength.* 1.663

Mans love to Man.

Why we should love one another, this one briefly and pithily expresseth, thus: 1. Dilecti diligamus, We are loved our selves, therefore let us love. 2. Dis••••••o•• diligamus, they are beloved, whom we are charged to love. 3. Yea, Diligentes diligamus; they also love God, and us, whom God commands us to love

S. John proves the necessity of loving one another, 1 Joh. 4.11. in these words, viz. If God then first so loved us, then ought we also to love one another. Wherein he comprehends four Arguments:

[unspec 1] If God who is Maker of heaven and earth, Lord of all, and therefore our Governor and Superior, loved us base creatures, then much rather should we who are equals love one another.

[unspec 2] If God first loved us, then ought we to love one another: It is the best motive to love, to perceive that we are loved.

[unspec 3] God loved us freely; But it is also necessary we should love one another,

1. Necessitate praecepti, because he hath commanded us to love them.

2. Necessitate naturae; for nature compels us. The Pythagorians (as Plutarah reports) if they were angry one with another, never slept till they had sh••••••en hands. And Pliny reports of two goats, which meeting on a narrow bridge, * 1.664 so that they could not pass both together, and yet were not able to turn; The one lay down, and let the other pass over his back. Indeed we are ready enough to tread on one anothers backs, but to bear one anothers necessities we are un∣willing.

3. Necessitate gratiae; Love is a vertue so necessary, that a Christian cannot be without it.

[unspec 4] The Apostle reasons from the extent: If God so loved us, (that is) so well, so truly and sincerely, (as he could not but do, Qui est summum bonum & verun•• illud unicum est,) and so much, even so that he sent his onely begotten Son, that he should die for our sins; Then ought we in some measure to love one an∣other.

It is a sure signe we love God, when we love our brethren. For (suth one ele∣gantly,) As lines in a circle, drawn from the center to the circumference, the neerer they come to the center from whence they proceeded, the neerer needs must they come one to another; and the farther off they go from it, the more are they distant one from another. So Christians, the neerer they come to God, (that in∣divisible Center, of whom, and to whom are all things, Rom. 11.36.) in their love, the neerer must they needs come in affection one to another; and the farther they go from him in that, the further off they are from one another in the same affection. * 1.665

Love as brethren. Let love be without dissimulation. My little children, let us not love in word, neither in tongue; but in deed and in truth.

Anger. * 1.666

Iratum simile est canibus, inquit Aristotel. qui cum primùm audiverant pulsum januae, statim latrant, & non considerant utrum domesticus an aliquis extraneus sive peregrinus pulsaverit, qua in re peccant, & saepe verbarentur: ita etiam ira in∣continentes ad vindictam rapiuntur, * 1.667 antequam consideraverunt quid ratio jubeat faciendum est in judicando. Ira excitatur ex calidissimo & subtilissimo humore, nempe fluxibili. * 1.668

Ira sex has habet filias; Indignationem, Humorem anim••, Tumultum, Blasphe∣miam, Contumeliam & Rixas. For, 1. A man accounts himself not worthy of such a wrong. 2. Then he begins to swell. 3. And then he meditates revenge. 4. He will fall to cursing. 5. To give distasteful speeches. 6. And last of all, there is falling to open strife in words or blows.

Some are soon angry, and soon quenched: like flax, soon kindled, and soon burnt out: Others, long ere they be angry, and long ere they be pacified; like green wood, long ere it be kindled, and long ere it be quenched: But the worst of all are those, that are soon angry, and hardly quenched; these are most opposite to God, who is slow to anger, and ready to forgive.

Sorrow will not remedy mischief; * 1.669 and anger is vain, where force is wanting to revenge.

Est ira quaedam licita. But we must not suffer the sun of Reason to be over∣ruled by that affection. For, immoderate Ange•• blinds Reason, and pulls out the eyes of it, as the Philistines did Sampsons.

Be angry, * 1.670 and sin not.

Hatred.

They that hate, suffer in themselves the punishment of that evil they wish unto another. He which hateth, is the patient; he which is hated, the agent: Contrary to the sound of the word, the hater is in torment, the hated in ease.

We must not hate the person of any man, * 1.671 be he never so wicked, but his evil works: because we must hate nothing that comes from God by grace or nature; for he is the Author of nothing but good, and no good is to be hated. God made the man, but the man made himself sinfuls

Most unkindnesses that fall out among friends, grow upon misunderstandings: The neglect of cleering and removing them, causeth dwelling suspicions; Suspi∣cions breed a very habit of misinterpretation; This breeds a lothness to come to the light, to shew the reasons of our dislike; This lothness begets a very se∣paration in heart, and at length turns to downright hatred.

Suffer not hatred to nestle in the heart; for when it is grown from a passion to an habit, which is, to be setled in an alienation and estrangement from the person hated, then it grows to wish and desire, and seek his hurt. I could like that Ex∣position well (said Maldonat) if it were not Calvin's: And that Reformed Religion (said George Duke of Saxony) if Luther had not had an hand in it.

Better is a dinner of herbs where love is, * 1.672 than a stalled ox, and hatred therewith.

Malice.

Malice, * 1.673 in short, is Anger inveterate; It is an inward hatred, or grudge harbour∣ed in the heart against others.

It may be known by divers signes, viz. A constant base estimation of others,

and inward loathing; Frequent desires to hurt them, longing for ability and op∣portunity of revenge; Proud and arrogant carriage, whereby it appears a man despisech others; Habitual backbiting, judging and censuring; And resolution not to forgive a wrong done.

Habet malitia currum suum; rotis quatuor consistentem; viz. Savitiâ,* 1.674 impa∣tientìa, audaciâ, impudentiâ. Valdè enim velox est iste currus, ad effundendum san∣guinem; qui nec innocentiâ sistitur, nec patientia retardatur, nec timore frenatur, nec pudore inhibetur; Trahitur autem duobus pernicibus equis, & ad omnem per∣niciem paratissimis, terrenae potentiae, & saeculi pompa: porro praesident duobus his equis aurigae duo, tim••r & livor; timor quidem pompam, livor potentiam agît.* 1.675 Pulli serpentum etsi breviores sunt, veneno tamen aequales; Luporum catuli venatione no∣cere non possunt, sanguine tamen gaudent, & morsibus laedunt.

The infirmities, or wrongs of others may be the occasions, but they cannot be the causes of malice: It comes; from the Devil without, and an ill nature within. And hath bad effects, viz. Conforming us to the nature of the Devil; pleading mans unregeneration; sowring our gifts; hindring Prayer and the Word; pro∣curing God's hatred, and pulling down his judgments.* 1.676

In malice be ye children.

Envy.

All the lusts in the world are reduced to three heads; the lust of the eyes, the lust of the flesh, and the pride of life. Envy is the chiefest lust of the eyes, and it is properly so called, because a man seldom envieth another, until he sees some good he hath above himself.

Envy is the trouble which a man conceives in himself, at the good which another receives.

It is the most furious of all the winds that shake the affairs of the world. A most quick-sighted and sharp-fanged malignity: And is an evil, wherein is steeped the venome of all other vices.

Dogs by cherishing are made tame; Lions by bringing up are made gentle;* 1.677 but an envious man, the fairer he is spoken, the worse he is.

The envious man feeds on others adversity, like the Beetles, who feed on their fellows dung.

A notable example of Envy we have,* 1.678 in those spightful Heathens of old (as Eusebius reports) who turned the sacred Monument of the Tomb of Christ, into the Temple of their Venus.

Invidia est animi tinea.* 1.679 Whilst an envious man looketh obliquely upon the goods of another; He loseth what is good in himself, or at least takes no delight in it.

Envy is the inseperable companion of all honorable actions.* 1.680 Invisurum faciliùs quàm imitaturum.

The nature of the Basilisk (saith Pliny) is to kill all trees and shrubs it breatheth upon; and to scorch and burn all herbs and grass it passeth over. Rumpit saxa, &c. Envy is ultio animae, an Aetna in man that continually burns intus & extra; it (like the Cantharides) finds feeding on the fairest roses.

This passion is a murderer,

Of a mans own self; for, wrath killeth the foolish man, and envy slayeth the silly one. It begins at the eyes, but rots down into the bones.* 1.681 It is the same to the whole man, that rust is to iron. Socrates called it serram animae, the souls saw; and wished that envious men had more ears and eyes than others, that they might have the more torment by beholding and hearing of other mens happinesses. Invidia simul peccat & plectitur. For because it cannot come at another mans heart, it feeds upon its own. Like the little Fly, to put out the candle, it burns it self. Or like the Bee, it loseth its sting and life together. Or like the Viper that leapt upon Pauls hand

to hurt him, but perished in the fire. Or as the Snake in the fable, that licked off her own tongue, envying teeth to the File in the forge. Or like him in Pausanius, who envying the glory of Theagines a famous Wrestler, whipt his Statue (set up in honour of him after his death) every night so long, till at length it fell upon him, and killed him.

[unspec 2] Of the party whom he envieth, at least in his heart, because he wisheth him out of the world, as Caracalla did his brother Geta, of whom he said, Divus sit, modo non sit vivus; I would he were any where, so as I were rid of him. Who∣soever hateth his brother, is a murderer. In a word, Envy looketh with a spightful eye, like that of the Basilisk, that hurteth the object upon which it sixeth.

—Bitter envying.* 1.682 It is earthly, sensual and devilish.

Enmity.

Enmity is opposed to Amity, and is Hatred irreconcileable. Nothing can be said more this way; for an Enemy may be reconciled, but Enmity cannot.

It is a mutual malevolence between parties, with a mutual desire to hurt and destroy each other.

There is Antipathy amongst creatures; The mortal hatred between the Horse and the Bear, the Swan and the Eagle, the lesser Birds and the Owle, &c. The report is also (though by some refuted) between the Toad and Spider,* 1.683 that they poisonously destroy each other. As also that a Lyon is afraid of a Cock.

Pliny saith, The brood of Serpents, and the generation of Mankind, are irre∣concileable enemies to each other. And Bodinus saith, there is such a capital anti∣pathy between the Woman and the Serpent, that in a great multitude of Men, if there be but one Woman amongst them, he makes at her, and stings her about the heel.

But the sharpest hostility is betwixt the godly seed of the Woman, and the wicked seed of the spiritual serpent Satan: who so far as he is discovered to be what he is indeed, is hated and abhorred of Mankind in general, as he hates all Man∣kind without exception.

I will put enmity between thee and the woman,* 1.684 and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.

Self-denial.

In the very root of it, 'tis such a disposition or frame of heart in a man, which inclines him, that is, makes him willing and ready to neglect himself, in all personal and self-accommodations, especially in outward things, when, and as the glory of God, and general good of men require it, for their furtherance and advancement. He submits all interests, ends and enjoyments whatsoever, to the glory of God, and good of men, according to the occasions and exigencies of thes••. He doth things contrary to his own interests, and to the discommodating of himself, in a manner denying any such person in being as himself.

This is prest, 1. By express precept and command, 1 Cor. 10.24. 2. By the great example of Jesus Christ himself, the Lord of all, the Pattern in the Mount; He laid down his life for us, 1 Joh. 3.16. Rom. 15.3. 3. By the example of some Saints, 1 Cor. 9.9. Phil. 2.3. 4. By the great promise of life and salvation, Mat. 19.29. & 10.30. Mark 10.29.30. & alibi. Thus he casts the world into this heavenly Ecstasie, by provoking men to drink their fill of the hope and ex∣pectation of the glory and great things of the world to come. 5. By a formi∣dable Engine, able to batter and break in peeces the most adamantine heart. Mat. 10.37, 38, 39. cap. 5.29, 30.

It's the greatest slavery in the world, to be subject to our own passions. For,* 1.685 a man may be overcome of his enemy, either by fortune or advantage: which when they alter, he may recover his honour, and repair his loss; because he still bath the heart and courage which he had at first: But he that is overcome of his own passions, is in desperate case; because the inward hold which was his own, is lost. It is the greatest victory to overcome ones self, and to give his judgment power over his affections, which will ever advise him to unmask those blind guides, and to look to that course, which is most for his honour and safety.

Valentinian the Emperor dying, affirmed, That he was proud of one of his victories only, viz. That he had overcome his own flesh, that worst of enemies.

Darius in fight against Alexander, cast the Crown from his head, that he might run away with more speed. Let us much more cast away every impediment, and run with patience the race that is set before us.

A man must deny

• 1. Suos, his friends.
• 2. Sua, his goods.
• 3. Seipsum, himself.

This last is the most difficult; A man will rather say nay to all the world,* 1.686 than to himself: yet, either this must be done, or else he himself is undone.

If any man will come after me,* 1.687 let him deny himself.

Self-love.

He that is wholly shut up within himself, is an odious person; And the place he lives in, longs for a vomit to spue him out.

It is his Pleasure, his Profit and Preferment,* 1.688 (saith one) that is the natural mans Trinity; and his Carnal self, that is these in Unity.

Self-love writes, as that Emperor did, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for mine own use only. It makes men like those envious Athenians, who sacrificed for none but themselves, and their neighbors of Chios.

Contrariwise, true Christian love wisheth well to Community.* 1.689 I would to God (said Mr. Dod) I were the worst Minister in England! Not wishing himself worse, but others better. Much like that of Paul, Act. 26.29.

Self must be shouldred out, all private interests let fall, and all self-respects drowned in the glory of God, and the publick good; or else we want that pious ingenuity that becometh Saints. It is said of Cato,* 1.690 that he did—Toti genitum se credere mundo. And Timothy was of a choise and excellent spirit, that naturally cared for the Churches welfare, Phil. 2.20.

Men shall be lovers of their own selves.* 1.691 For all seek their own, not the things which are Jesus Christs.

Humility.* 1.692

Vasa sunt virtutis quibus utitur ille qui aquas vivas à fonte vivo Jesu Christo haurire cupit; praecipuè tamen, fides, spes, charitas, benignitas, humilitas.

Nosce teipsum, is a rule very difficult: For as the eye can see all things but it self, so some can discern all faults but their own.

As men of this world are infaeliciter faelices, so the children of God are faeliciter infaelices. A presumptuous confidence goes commonly bleeding home, when an humble fear returns with triumphing trophies.

Yet, Vexatio dat intellectum, &, in morbis recoligit se animus. Deified Alexander seeing one of his wounds bleed, remembred he was but a Man.

The humble man admires every thing in another, whilst the same or better in himself he thinks not unworthily contemned. His eyes are full of his own wants, and others perfections. When he hath but his due, he magnifies courtesie, and disclaims his deserts.* 1.693 He is more ashamed of honor, than grieved with contempt. His words are few and soft, neither peremptory nor censorious; because he thinks both each man more wise, and none more faulty than himself. And when he ap∣proacheth unto the Throne of grace, he is either vile in his own eyes, or else no∣thing. He emulates no man in any thing but Goodness. No man so contented with a little, so patient under miseries; because he knows the greatest evils are below his sins, and the least favour above his deservings. He is a lowly valley, sweetly planted, and well watred; the proud mans earth whereon he trampleth, but secretly full of wealthy Mines, more worth than he that walks over them: A rich stone set in Lead; and lastly, a true Temple of God, built with a low roof.

God is more cleer than all light, more inward than any secret, and more ex∣cellent than all honour, but not to those that are high in their own conceits.

When the Ruler intreated Christ for his son, (Come down ere he die,) our Savi∣our staid; but when the Centurion did but complain of the sickness of his ser∣vant, Christ, unasked, saith, I will come and heal him. He that came in the form of a servant, would rather visit the sick servants Pallet, than the rich Canopy of the Rulers son.

Gilbert Filiot Bishop of London, disliking Becket Archbishop of Canterbury, would oft say, Ad Zachaeum non divertisset Dominus, nisi de sycomoro jam de∣scendisset: Zacheus had not entertained Christ, had he not come down from the Sycamore-tree. Not the lofty, but the humble receive him.

Scaliger saith of Erasmus,* 1.694 Maximus esse potuisset, si minor esse voluisset. But so humble was Beza, that his own words were these: I was chosen Pastor at Geneva, when I deserved not to have been one of the sheep. Humbleness of mind is Schola & scala coeli? the school teaching, and ladder reaching to heaven.

The fruitfullest trees grow always in the vallies,* 1.695 none in the mountains; and the highest trees hang down their heads; the fairest trees are the deepest rooted: The higher a star is, the less it appears; so the higher that we are promoted, we should be less in our own conceit.

There are some which are

• 1. Humbled, but not humble, Jer. 5.3.
• 2. Humble,* 1.696 but not humbled.
• 3. Humbled, and humble, Psal. 78.34.

There be many motives to Humility; as the consideration of things which are—

• 1. Intra.
• 2. Juxta.
• 3. Contra.
• 4. Infra.
• 5. Supra.

If we look within our selves, our conscience will tell us, that our sins are for their number great, for their nature grievous. If we look round about us, our Neighbour hath more wit, more wealth, more worth. Against us, our Adversary is a roaring Lion.* 1.697 If we look downward, we behold the earth, our mother, as the womb from whence we came, and the tomb to which one day we must return. If upward, God resists the proud, but gives grace to the humble.

Be clothed with humility.* 1.698

Pride.* 1.699

It is supergressio regulae rationis, or lifting up of the mind against a precept, or an inordinate desire of excellency in any thing. Aug. saith it is perversae celsi∣tudinis

appetitus; it is a tumor and swelling of the mind,* 1.700 and lieth principally in contemning and slighting of God himself, his Word, promises, threats, ordinances, worship, works: in self-esteem and admiration, in a swelling for gifts and graces, successfulness of endeavours: for birth, breeding, wealth, honour, place, relation, and in despising of others.

It is either

• 1. Inward in the heart,* 1.701 Hab. 2.4. Pro. 16.5.
• Or,
• 2. Outward, and that

In the—1. Speech, Dan. 4.30. cap. 3.15. Psal. 12.3. 1 Sam. 2.3. 2. Looks, Prov. 6.17. Psal. 131.1. 3. Habit of the body, Act. 12.21. Luk. 16.19. 4. Gesture, Isa. 3.16. 5. Actions, Isa. 3.5. Nehem. 9.16, 29.

Every proud man forgets himself: Remember what thou art by sin,* 1.702 and shalt be in the grave, and thy plumes will fall.

What profit in that Honor, so short-liv'd as perchance it was not yesterday,* 1.703 neither will it be to morrow? Such men as labour for it, are like froth, which though it be uppermost, yet is unprofitablest.

Pride is the first; and last vice of a Christian;* 1.704 And therefore not unfitly may it be called, the heart of the old man, that is in every regenerate Christian; which is the first part of man that lives, and the last that dies.

Pride (saith a Divine) is the great Master-pock of the soul, (it will bud and cannot be hid; It is the spiritual leprosie that breaks forth in the very forehead. And as Wisdom maketh the face to shine, and humility rendreth a man lovely; so Pride on the contrary, sitteth in the face and deformeth it. Hence, Hos. 5.5. So that Pride is a foolish sin, it cannot keep in, it will be above-board, and discover it self by lofty looks, big-swolne words, proud gate, ridiculous ge∣stures, garish attire, &c. But especially by stubbornness against God and his wayes.

Pride proceeds from ignorance of God and his will, of a mans self and his duty; hence is that connection of those verses, Hos. 5.4, 5. Laodicea was therefore proud, because ignorant, Rev. 3. Those question-sick Phantasticks were proud,* 1.705 knowing nothing, 1 Tim. 6.4. But humble Agur (though full of heavenly light, yet) vilifies and nullifies himself to the utmost, Pro. 30.2. Exemplifying that of Solomon, cap. 11.2. With the lowly is wisdom.

Pride was anciently pourtrayed (Pope-like) with three crowns on her head: Upon the first was written Transcendo; upon the second, Non obedio; upon the third, Perturbo.

Many are like Dionysius the Tyrant, to whom when Aristippus petitioned, he received no answer, until he fell at his feet, as if his ears had been there.

Thou reprehendest me of pride (said Aristippus to Diogenes) for wearing my apparel neat; but I see thy pride in thy slovenly attire, and affected beastliness,* 1.706 spying it through that rent and torne mantle of thine.

They which out of pride do paint, colouring themselves white and red, begin betimes to prognosticate of what colour they shall be in Hell. Again, Qui se pin∣gunt in hoc seculo aliter quàm creavit Deus, metuant ne cum venerit resurrectionis dies, artifex creaturam suam non recognoscat.

The sinfulness of this sin appears, 1. It blinds the mind and hardens the heart of man, Dan. 5.20. 2. All other sins fly from God, but Pride flies upon God, Jam. 4.6. 3. It's the root of other sins, Prov. 13.10. Ezek. 7.10. 4. It is Morbus Satanicus, 1 Tim. 3.6. 5. It's that sin which makes God abhor man, Pro. 16.5. cap. 6.16, 17. Psal. 119.21, &c.

Pride precedes a fall: As swelling is a dangerous symptom in the body, so is pride in the soul. As the swelling of the sails is dangerous for the overbearing of a little vessel, so is the swelling of the heart by pride. Nebuchadnezzar's fall may be an example that Pride is the certain way to ruine; for, the same man that would be like God, God made him unlike a man, a beast, until he lifted up his

eyes to heaven. The like of Pharaoh, Adonibezek, Agag, Haman, Herod, &c.

It was a great foretoken of Darius his ruine, when in his proud Embassy to Alexander, he called himself the King of Kings, and Cousin of the Gods; but for Alexander, he called him his Servant.

Sigismund the young King of Hungary, beholding the greatnes of his Army, said, What need we fear the Turk, who need not at all to fear the falling of the Heavens, being able with our spears and halberds to hold them up? He afterwards shortly received a notable overthrow, being himself glad to get over Danubius in a little boat to save his life.* 1.707 Yea, Bajazet the Terror of the world, and (as he thought) superior to Fortune, yet in an instant overthrown into the bottom of misery and despair. Prov. 16.18. Pride goeth before destruction, and an haughty spirit before a fall.

If a man (saith one) have a bladder that is full of wind, the way to let it out, is either to unty it, or prick it, or rend it. So the way to let pride out of the heart, is,* 1.708 1. To unloose our high conceit of ourselves, and our own worth. 2. To prick it with hearty remorse, and godly sorrow for sin. 3. If that will not do it, to rend it even in peeces, with the remembrance of Gods fearful judgments due unto it.

Proud?* 1.709 O earth and ashes! Sperma foetidum, vas stercorum, esca vermium; A filthy seed, an unsavoury vessel, meat for worms.

Wo to the crown of pride.* 1.710

My soul shall weep in secret places for your pride.* 1.711 Behold, this was the iniquity of thy sister Sodom, Pride,—

Knowledge.

Intelligentia est fons scientiae & sapientiae.* 1.712

Est habitus partim naturalis, partim acquisitus; naturalis quoad inchoationem, acquisitus quoad perfectionem.

'Tis fitly compared to the Israelites Jewels, whereof they made a Calf. As the same gold being in Jewels was precious, but being cast into an Idol, became odious: So the wit of man, which in the days of his innocency was good and gracious, is in his corrupted state become vain and vicious.

'Tis also compared to an untilled field, not only lying barren, but yielding the thorns, weeds, and brambles of sin and error, till husbanded by the good Spirit of God.

The best Minerals have their poisons, till extracted; the sweetest flowers their faeces, till separated: so the best wits their folly, till by Gods Spirit refined.

In relation to spiritual things, the understanding being weighed, will be found (like Belshazzar) too light, lighter than vanity it self.

Let not then the wise man glory in his wisdom.* 1.713

The Knowledge of man is as the waters, some descending from above, and some springing from beneath; the one informed by the light of nature, the other inspired by divine revelation. The light of nature consisteth in the notions of the mind, and the reports of the senses: For as for the knowledge that man receives by teaching, it is cumulative, and not original; as in a water, that beside its own spring-head, is fed with other springs and streams. And according to these two illuminations or originals, Knowledge is divided into Divinity and Philosophy.

Mans Knowledge hath three beams: 1. There is Radius directus, which is re∣ferred to nature. 2. Radius refractus, which is referred to God, and cannot report truly, because of the inequality of the Medium. 3. Radius reflexus, whereby man contemplateth himself.

There is Scientia intuitiva, & Scientia discursiva or abstractiva, (as the School-men have it) And both these do admit of further subdivisions. But Weems doth

very well illustrate them: I have the abstractive knowledge of a Rose in winter in my mind; I have the intuitive knowledge in my mind, when I see the Rose in June.

The first creature made at the first creation, was Light; and the first work of the Spirit in mans heart at the second creation, is to beat out new windows there, and to let in light, 2 Cor. 4.6. And then (as Aenaeas Silvius said) Semper in sole sita est Rhodos, qui & calorem & colorem nobis impertit.

Knowledge is

• 1. Intellectual.
• 2. Experimental.

Some knowing men are nothing the better for all they know. The Devils are full of objective knowledge, but they get no good by it: No more do those men, that draw not their knowledge into practice, but detain the thuth in unrighteous∣ness; It swimmeth in their heads, but sinketh not into their hearts. Therefore let thy knowledge be not only apprehensive, but affective, experimental and practical.

And beg this of God: For well said Austin, Quando Christus magister, quàm citò discitur quod docetur? When God by his Spirit taketh in hand to teach a man, he soon becometh a skilful scholar. Nescit tarda molimina (saith Ambrose) Spiritus Sancti gratia; The Spirit is not long in teaching those that commit themselves to his tuition.

Pimenta writes (Epist. ad Claudium Aquavivum, de statu rei Christi, apud Indos Orientales) that the Barbarians of Ciandegri in the East-Indies, seeing the Sun eclipsed, Anno Dom. 1600. did fast and weep all day, crying out, O nos miseros, quoniam Draco devoravit solem•• shewing themselves as great Wizards as the Countrey-lad, who watering his Ass when the Moon was going under a cloud, presently conceived, that his beast had drunk up the Moon. But (blessed be God) the Red Dragon cannot devour our Sun.

There is nothing so sweet to a good soul, as the knowledge of dark and deep mysteries. The little Book of the Revelation was in John's mouth sweet as hony, cap. 10.10. But as the Unicorns horn separated from the beast (if any such Ani∣mal be) is soveraign, but on his head hurtful; so is Knowledge, as it is sanctified, or unsanctified.

Austin desired no more of God, but Noverim te, noverim me; that I may know my self, and know thee.

Claritas in intellectu, quae parit ardorem in affectu: That light in the under∣standing, that kindleth the affections, is sweet knowledge; But knowledge without love, is like as rain in the middle region, which doth no good to the ground. Nummos habuerunt Athenienses ad numerandum, & scientiam ad sciendum. But knowledge is not sufficient, unless we have love too.

Knowledge puffeth up (saith the Apostles) but love edifieth. Yet those were foolish persons whom Austin maketh mention of, that neglected the means of knowledge, because knowledge puffeth up; and so would be ignorant, that they might be humble, and want knowledge, that they might want pride. This was to be like Democritus, who pluckt out his eyes, to avoid the danger of un∣cleanness.

The greatest part of our Knowledge, is but the least part of Ignorance, yet we are apt to think we know all that's knowable; as in Alcibiades his Army, all would be leaders, none learners. Epicurus said, That he was the first man that ever discovered Truth; and yet in many things he was more blind than a Beetle. Aratus the Astrologer vaunted, that he had counted the Stars, and written of them all. Hoc ego primus vidi, said Zabarel. Laurentius Valla boasted,* 1.714 that there was no Logick worthy to be read but his. And Nestorius the heretick brag∣ed, that he alone understood the Scriptures, and that till his time all the world was benighted. But well saith the Apostle, 1 Cor. 8.2. If any man think that he knoweth any thing, he knoweth nothing yet as he ought to know.

Open thou mine eyes,* 1.715 that I may behold wondrous things out of thy law.

Anoint thine eyes with eye-salve, that thou mayest see.* 1.716

Hereby we do know that we know him, if we keep his commandments.* 1.717

Ignorance.

Ignorance is threefold,

• 1. Purae negationis.
• 2. Privationis.
• 3. Affectata.

As for that which is by negation, when God in wisdom hath denied to us the knowledge of some things, it is no sin to be ignorant of them; This ignorance was in Christ, which knew no sin; He was ignorant of the Day of Judgment. But privative ignorance is a sin:* 1.718 For us to be deprived by the fall of Adam, of that excellent light wherein we were created; this is a sin, and may justly be required of us. But affected ignorance is most fatal and damnable. It is hell upon earth, that light is come into the world, and men love darkness rather than light.

Some Papists make a vertue of Ignorance, she is the mother of Devotion; whereas in truth she is the mother of Destruction: Ye erre (saith our Saviour) not knowing the Scriptures. And Christ shall come in flaming fire, rendring ven∣geance to them that know not God. Therefore let us not sooth up our selves in our ignorance, but labour to be pluckt out of that pit daily more and more.

Ignorance may excuse à tan••o, but not à toto. When the Sienois having re∣belled against Charls the Fifth,* 1.719 Emperor, sent their Ambassador to excuse it; He not able to apologize for it any other way, thought in a jest to put it off, saying, Shall not we of Siena be excused, seeing we are known to be all Fools? But the Agent replied, That shall excuse you, but upon the condition which is fit for Fools, that is, to be kept bound and enchained. He that committed things worthy of stripes, though he knew not his Lords will, shall be beaten, though with fewer stripes.

Ignorance is the ground and mother of many sins, displeasing to God, who complains of it, and punisheth it; And argues that a man hath no interest in the Covenant of grace.* 1.720 Nay, it is the mother in some sort of all sin: For in all sins we commit, though we be endowed with singular knowledge, our understanding for the time is blinded, by Satan and our own corruption.

Diogenes being asked in mockery, How it came to pass, that Philosophers were the followers of Rich men, and not Rich men of Philosophers? answered sober∣ly and sharply too, Because the one sort knew what they had need of, and the other did not.

Into the second tabernacle went the High Priest alone,* 1.721 once every year, not without blood, which he offered for himself, and for the [ignorances] of the people.

Wisdom.

Aristotle in many places of his works, distinguisheth between Wisdom and Prudence: Wisdom, he maketh to be a right apprehending of truths in general; Prudence,* 1.722 an applying them to particular cases and uses. But Socrates said, That there was no such difference; sith he that knoweth good things to do them, and evil things to avoid them, is to be held a wise man, and none else.

So that true Wisdom draws all into practice, teaching men to prove by their own experience, what that good, and holy, and acceptable will of God is. Sapiens est cui res sapiunt prout sunt (saith Bernard;) He is the wise man that savoureth things as they are. And herein lieth the whole wisdom of a man (saith Laetantius) Ʋt Deum cognoscat & colat,* 1.723 that he know and worship God aright; that with a practical judgment, he ponder the word and ways of God, in order to salvation.

But alas! Of the most that would be knowing men, it may well be said,* 1.724 as Tully says the Proverb went of the Athenians; That they used their wisdom, as men do their artificial teeth, for shew only: And that they did scire quae recta sunt, sed facere nolle; Know what was right, but had no mind to do accordingly.

The fear of the Lord is the beginning of wisdom. That is,* 1.725 it must necessarily go before wisdom; not that it is any cause essential, but after it must necessarily follow wisdom; that is, all kinds of wisdom, Viz.

• 1. Prespicere, to know those things which are before us; It is the beginning of our knowing of God.
• 2. Despicere, to look into our selves, to know our own excellency by creation, our excellency by regeneration, and (lest we should presume) our weakness in both.
• 3. Circumspicere, to be wise towards our neighbours.

Hoc est verè sapere, ea discere in terris,* 1.726 quorum scientia nobis perseveret in coelis.

Difficile sanè est veram sapientiam invenire,* 1.727 si quando ad legendum scripturus add••cimur, tum grave secularium rerum onus incumbit, viam inundat, & si∣quid profecimus, aufert.

Si sapientia & veritas non totis animi viribus concupiscatur,* 1.728 inveniri nullo pacto potest: at si quaeratur ut dignum est, subtrahere sese atque abscondere à suis dile∣ctoribus non potest.

Wisdom can behold the face of affairs, which way it looks, in the glass of others relations.

The soul of Wisdom is Prevention.* 1.729 Decernendum est sapientiâ quo & quâ ten∣damus; sed post jacturam quis non sapit?

Sapiens ipse fingit fertuna sibi, & errando discit. Yea, wise men make greatest benefit of their greatest adversaries.

Mens una sapiens, plurium vincit manus. Pallus and Mercury will effect that Briarius may wonder at; strong Wits supply the defect of weak hands.

Supernal and supernatural wisdom, is such as can neither be fathomed, nor found out by humane abilities, or by natural reason. Luciosi & qui hebeti sunt visu (saith Vives;) Those that are weak-sighted and sand-blind, if at any time they look wishly upon any thing, with desire to see it the better; they see it so much the worse, and nothing so well as they did before. Think the same of the most acute and perspicacious Naturalist: when he comes to look into the things of God, he is not only sand-blind, but stark blind. 1 Cor. 2.14. Therefore with Gods heifer must all those plow, that will find out his riddles, 1 Cor. 2.10.

A man that is truly godly and spiritual, is the wisest man; because he hath the most excellent and profound reason; he hath a mass of rationality, that the world knows not of: We may say of a godly man, as the Heathen said of a learned man; A learned man hath four eyes, and the vulgar have but two; so a godly man hath three eyes, and a natural man hath but two, and scarce that. A natural man can reason things, but it is with a corrupt or natural eye; whereas a Saint can reason with a spiritual eye. And therefore you shall have godly persons usually when they are described in Scripture, they are called wise men, as it is often in the Proverbs; The wise man and the fool are put in opposition the one to the other; the wise man is the godly man, and the fool is the sinful man, let him be as wise as he will be.

Men that are only carnally wise, are only like Moles, that dig dexterously under ground, but are blind above ground.

Soul-light is not enough to make us truly wise, but there must also be Spirit-light. The whole man is corrupted, and therefore the wisdom of man is corrupt also. There is a maim in the Intellectuals and higher faculties, and not only in the Sensual appetite. All the discourses of the Understanding, till it be sanctified, are but sottish and foolish. And therefore (as James intimates) if Wisdom be meerly natural, 'twill be presently devilish.

A Christian should be wise for the Kingdom of Heaven; but 'tis sad to be wise for the World, and to be a fool for Duty; to be serious in trifles, and to trifle in serious matters. And as sad, when it tendeth only to gratifie the senses; when vain men rack their wits, and employ their understandings to rear up their lusts; sacrificing their time and care, and precious thoughts, upon so vain an interest. And worst of all, when men make use of their wit to contrive mischief, and hatch wickedness: Such have not only somewhat of Beast, but Devil in them, as Christ said by Judas, Joh. 6.70.

Happy is the man that findeth wisdom,* 1.730 and the man that getteth under∣standing.

If any of you lack wisdom,* 1.731 let him ask of God, that giveth unto all men liberally, and upbraideth not; and it shall be given him.

If any man among you seemeth to be wise in this world,* 1.732 let him become a fool that he may be wise.

Folly.

A Fool is a sapless person (as the word imports) without the sap or juyce of wisdom,* 1.733 goodness, and honesty. Or one of a base and vile spirit, fallen below all noble or holy resolutions.

Throughout the book of Proverbs, the fool and an ungodly man (as a wise man and a godly man) are Synonoma's, words signifying the same thing.

Sin is the greatest folly in the world, being a declining from the rule of right reason, both from spiritual reason and from natural, Jer. 8.9. True wisdom is to walk by a right rule, to a right end: But while we sin, lust (in some degree or other) is the rule, and self is the end. In both which we join hands with folly, and are the companions of fools.

Quâ ratione vocetur impius stultus?* 1.734

• 1. Privativè,
• ...&
• 2. Positivè.

[unspec 1] Privativè, Non quia destituitur facultate ingenii & prudentiae naturalis. Sed 1. Quia deesse solet ipsi divinae voluntatis cognitio, 1 Cor. 2.14. 2. Quia illorum quae cognoscit, efficax illa approbatio quâ saperent ipsi spiritualia, deest, Rom. 8.5. 3. Quia deest illi subjectionis & obedientiae affectus, etiam in iis quae aliquo modo probat, Rom. 8.7. 4. Quia non cavet sibi à periculis maximis, Pro. 7.7.22, 23. c. 14. v. 15, 16. 5. Quia non tantum destitutus est sapientià verâ, sed ejus etiam incapax est, Pro. 17.10.16.27.22.

[unspec 2] Positivè, 1. Quia pravis & perversis opinionibus est imbutus. Non enim abrasa tabula est mens ejus, sed quasi atramento omnium errorum obducta, Pro. 24.9. 2. Quia hâc suâ conditione delectatur, & in illâ sibimet placet, Pro. 1.20.8.5.9.6.12.15. 3. Quia oblatam sapientiam repellit & odit, Pro. 13.19. 4. Quia exercitiis stultitiae delectatur, Pro. 10.23. 5. Quia stultitiam suam spargere & aliis communicare amat, Pro. 12.23.13.16. 6. Quia contemnit & opponit sese mediis instructionis, Pro. 15.5. 7. Mediis illis quae maximè faciunt ad sapientiam abutitur, Pro. 26.9. 8. Omnes suas facultates applicat ad nequitiam exercendam & manifestandam, Pro. 6.12.13.14.

Thus Sin and Folly are more than like one another; for they are the same. He is a fool, who hath not wisdom to direct himself; but he is the fool, who will not follow the counsel and direction of the wise. He is a fool, that hath no knowledge; and he is a fool, who makes no use of the knowledge which he hath.

A fool is not able to judge of the nature of things; and therefore he is angry with every thing that hits not his nature, or his humour. Hence Solomon, Eccl. 7.9. Be not hasty in thy Spirit to be angry: for anger resteth in the bosom of fools.

They that are emptiest of understanding, are fullest of will; and usually so full, that we call them wilful. And surely those men are more foolish than others, inas∣much as they think themselves wiser than all.

Stustorum plena sunt omnia. Wisdom (like the Rayl) flyes alone, but foolishness (Partridge-like) by covies.* 1.735

There is the

• 1. Sad fool.
• 2. Glad fool.
• 3. Haughty fool.
• 4. Naughty fool.

The sad fool, that's the envious man, an enemy to all Gods favours if they fall from him; he dies languishing. The glad foll, or rather mad fooll, the dissolute man, ready with a jest to put goodnesse out of fashion; he dies laughing. The haughty fool, the ambitious man, ever climbing towers, though he never looks how to get down; he forsakes peace at home, to seek war abroad. The naughty fool, the coveteous man, the very fool of all, losing his friend, time, body, soul, and yet having no pleasure for it, Jer. 17.11. He wasts him self to preserve his meanes; Christ calls him fool, which might best do it, Luk. 12.20. As for the Atheistical fool, he is that meer animal, that hath no more than a reasonable soul, and for little other purpose, than as salt, to keep his body from putrefying.

When an heire is impleaded for an Ideot, the Judge commands an apple, or a counter, with a peece of gold to be set before him, to try which he will take; if he takes the apple or the counter, and leaves the gold, he is then cast for a fool, and un∣able to mannage his estate; for he knows not the value of things, or how to make a true election. Wicked men are thus foolish, and more; for when (which is infinite∣ly more sottish) Heaven and hell, life and death are set before them; they chuse hell rather than heaven, and death rather than life; They take the mean transitory, trifling things of the world, before the favour of God, Pardon of sin, a part in Jesus Christ, and an inheritance among the Saints in light.

Fools make a mock at sin.* 1.736

Shame shall be the promotion of fools.* 1.737

Sèe then that ye walk circumspectly, not as fools, but as wìse.* 1.738

Sincerity.

It is the bottome grace, especially commending us to God. It is conceived not to be so properly a distinct grace, as the perfection of every grace. Its the filling up of all our duties; without this they are as empty sounds.

A sincere man is like a Chrystal-Glass with a light in the midst, which appeareth through every part thereof, so as that truth within, breaketh out in every parcel of his life. There is in his obedience to God, 1. An universality. 2. Uniformity. 3 Ubiquity. He hath respect unto all Gods Commandments, so far as he knows them; without prejudice or partiality; and is the same at home as abroad, in the closet as in the Congregation. His faith is unfained, his love cordial, his wisdom undissembled, his repentance a renting of the heart; he truly aims at pleasing God, and not at by-respects.

Christ is said to be girt about the paps with a golden girdle, Rev. 1.13. So the Angels are brought in girded there, Cap. 15.6. to signifie the best estate of their Pastours, coming nearest then in sincerity to Christ. In the first age of the Church, they wore their girdle about their middle, but the more spiritual they became, their

girdle went the more upward. To this the Apostle may seem to allude, Eph. 6.14. And truely here (as one saith well) if ever unbelt unblest; he is a loose man that wants this girdle of sincerity.

There is a devilish proverb passeth amongst men; That plain dealing is a Jewel, but he that useth it shall die a beggar. But the contrary may be asserted, that it is both a means formally enabling to outward happinesse; and also a special qualification, that hath in a peculiar manner the promises annexed to it. Pro. 14.11. Cap. 11.3.2. Chro. 16.9. And whereas it may be said, that it often falls out that uprightness is oppressed; This is easily answered, if we consider, 1. That many of the out∣ward calamities that befal godly persons, are not simply evils (as the world judgeth) but rather markes of special honour God puts upon them. Jobs body was full of ulcers, but his heart was pure; and those tribulations he grapled with, were onely probatory, to trie his strength, to draw out his graces, and increase his glory. 2. We must not limit God to every moment of time, when he will honour and cleer his people: The world at first was a confused Chaos, but at the end of six dayes, it was a curious work: So God hath his time, and we should not desire God should break off his work, before he hath made an end of it. Jam. 5.11. And David calls upon us to mark the upright man, Psal. 33.37. The beginning may be trouble, but the end is peace.

Qualis,* 1.739 es, tali•• appare. For secret sins, 1. They are as visible to God as the most open. 2. As damnable to the soul. 3. And what they want in number, they have in nature, and frequently in delight.

Encouragements to sincerity.

• 1. Its the onely perfection we attain here. Deut. 30.6.
• 2. It makes us acceptable to God. Eph. 6. ult.
• 3. Where it is, God passeth by many infirmities. 2 Chro. 30.19.
• 4. It is the best policy. Psal. 101.1. Pro. 11.3.
• 5. It brings wonderful comfort and support under all afflicti∣ons and temptations. 2 King. 20.3. 2 Cor. 1.12.

That sincerity is most opposed by Satan, is plain, Job. 2.3. As if the Holy Ghost would intimate this unto us, that Satan pulled more at that, than at his estate. Satan did not care at all to pull Jobs Oxen, &c. from him, but to pull his grace and sinceri∣ty from him. As this gotten and improved, is the joy of Angels; so could it be stoln away or destroyed, it would be the joy of Devils.

Sinceritas, quasi sine carâ, pure honey, without the wax or dross of hypocrisie, fraud or duplicity, sound-hearted persons are in Gods esteem perfect persons. Truth of grace is our perfection here, in heaven we shall have perfection as well as truth.

Behold thou desirest truth in the inward parts.* 1.740

Behold an Israelite indeed, in whom is no guile.* 1.741

Blessed is the man in whose spirit there is no guile.* 1.742

Let integrity and uprightness preserve me.* 1.743

Hypocrisie.

The hypocrite is the worst kinde of player,* 1.744 by so much as he acts the better part, he hath alwaies two faces, oftimes two hearts; he can compose his fore-head to sadnesse and gravity,* 1.745 while he bids his heart be wanton and careless; in whose silent face are written the characters of Religion, which his tongue and gestures pronounce, but his hands and heart recant; he turnes into the Church and salutes one of the pillars, on one knee worshipping that God, which at home he cares not for; while his eyes are fixed on some passenger, his heart knowes not whether his lips go; he rises, and looking about with admiration, complaines of our frozen chari∣ty; he will always sit where we may be seen best, and in the midst of the Sermon pulls out his table-book, as if he feared to lose that note, then he turns to a quotati∣on

in his Bible with a noise, and doubleth down the leaf as if he had found it askes a loud the Preachers name, and repeats it, he can cammand teares, reckoneth many sinnes with detestation, while he keeps his darling in his bosome; no times, no prayers fall from him without a witnesse, belike lest God should deny that he hath received them, and lest the world should not know it, his own mouth is the trumpet to proclaim it; with the superfluity of his usury he builds an hospital, and harbours them whom his extortion hath spoiled; flesh on friday is more abominable than his neighbours bed; he abhors more not to uncover at the name of Jesus, than to swear by the name of God; he comes to the sick-bed of his step-mother, and weepes, when he secretly feares her recovery; he greet•• his friend with so clear a countenance, as the other thinks he reads his heart in his face; he is the strangers Saint, the neighbours disease, the blot of goodnesse, a rotten stick in a dark night, a poppie in a corn-field, an ill tempered candle with a great snuffe, an Angel abroad, a Devil at home, and worse when an Angel than when a Devil.* 1.746

There are many men, who are servants of the eyes, as the Apostles phrase is, Eph. 6.6. who when they are looked on, act vertue with much pompousnesse,* 1.747 and Theatrical bravery: But these men when the Theatre is empty, put off their upper garment, and retire into their primitive baseness. Diogenes endured the extremity of winters cold, that the people miget wonder at his austerity, and Philosophical patience: But Plato, seeing the people admiring the man, and pitying the suffer∣ance; told them, that the way to make him warm himself, was for them to be gone and take no notice of him. Even so they that walk as in the sight of men, serve their designe well enough, when they sill the publick voice with noises and opinion•• and are not by their purposes engaged to act in private.

Serapion in Cassian noted to a young person, who perpetually accused himselfe with the greatest semblances of humility, but was impatient when Serapion repro∣ved him. Did you hope that I would have praised your humility, and have reputed you for a Saint? It is a strange perversnesse to desire others to esteem highly of you for that, in which to your self you seem most unworthy.* 1.748

Carisianus walked in his Gown in the feast of Saturn, and when all Rome was let loose in wantonnesse, he put on the long robe of a Senator, and a severe person, and nothing was more lascivious than he. And such was the Cynick whom Lucian de••ided, because that one searching his scrip in expectation to have found in it moul∣dy bread or old rags, he discovered a bale of dice, a box of persumes, and the picture of his fair Mistresse. But alas I to take delight either in the suppletories of our own good opinion, or to think the flatteries and praises of others should heal the wounds of our honour; will prove but an imaginary and Phantastick restitution.

Hypocritae curiosi ad cognoscendum vitam alienam, desidiosi ad cognoscendam suam.* 1.749 Hypocrites are curious searchers of the lives of others, careless correctors of their own. And surely the mind that sharply looks to the faults of others,* 1.750 doth but slow∣ly consider her own defects. Mens peracutè perspiciens alienos errores, tarda est ad proprios cognoscendos defectus.

It is said the French are wiser than they seem, and the Spaniards seem wiser than they are: The godly are as the French, and hypocrites as the Spaniards; who carry the basest spirits under the proudest looks. Like the Philosophers, Sapientes potius cupimus videri & non esse, quàm esse & non videri. He is an image in a cross way, that may point at the way but cannot go it. Or like the Play which is called the moti∣ons, wherein is no life though motion.

Friendship in Court is like Musick at a feast, a man hath nothing but a sweet sound for his money: Or rather it is like those Apothecary drugs, that are hot in the mouth, but cold in operation: It is quick to promise, but slow to perform; recei∣ving substance, but returning smoke, so is hypocrisie.

The fish Sepia is betrayed by a black colour, she casteth out to cover her: So counterfeits by a cloud of pretended holynesse, which shall onely serve for a cloud of witnesse against them.

The more eminent men are in quality, the more foul is the quality of their of∣fence; therefore as dishonourable actions, are greatest blemishes in those that are

honourable by blood or profession; because vertues are greater ambellishments in them than in others:* 1.751 So wicked actions are most odious to those who are not onely professours, but professed patrons of Religion and vertue; in these it is an advance of evil. Dissembled hypocrifie doubleth iniquity.

If it were possible the Divel were then worse than himself, it was when he came up in Samuels mantle Jesabels paint made her more ugly. If ever you take a Fox in a Lambes skin, hang him up, for he is the worst in the generation; A Gibeonite in old shoes, fly like the plague; these are so much the worse Devils, as they are holy Devils. The Heathen could say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God hath a revenging eye. Vice is made vertues Ape, in an hypocrites practice; if he see Chushi run, this Ahimaaz will outrun him; he mends his pace, but not his path; the good man goes slow, but he will be at heaven before him. In a word, an hypocrite is the most hardly saved; publicanes and sinners enter into heaven before them, And most hel∣lishly damned, such and such (saith the Scripture) shall have their portion with hypocrites.

Beware of the leaven of the Scribes and Pharisees,* 1.752 which is hypocrisie.

Deceit.

Jesabel is fair without,* 1.753 but 'tis under painting; hony in the mouth, but gall in the heire; whose mind conceales Aloes, when the mouth distilleth nectar; some re∣spect to Aloes (sure I am tis true of flattery) that the juyce thereof causeth the fast∣er for to sleep, and sleeping for to dye: so he that tasteth hony in the cup of flat∣tery, shall assuredly find the gall of death in the bottom of security.

A great many do verify the old proverb, They perswade the Hare to flie, and the Hounds to follow.

The Temple that Rome did erect to Castor and Pollux, in time came to be called onely Castors Temple.* 1.754 So of the two Consuls, Biblius and Julius Caesar; though the expences went deeper on Biblius side, yet Caesar carried away the thankes; in∣somuch that whereas they were used to subscribe Charters with both the Consuls names, it was contrariwise, viz. Julius and Caesar being Consuls

He who is untrue in his word,* 1.755 and unjust in his actions, is apt to perpetrate all other nefarious villanies, and to suborn others to do the like

It is said of Pope Alexander, that he was a man beyond example for flalshood; seldome true in any of his Promises, or just in any of his dealings.

Selymus Emperour of the Turks, practising with Haman a Jew, his Father Baja∣zets Physician to poison him; he accomplished it, pretending it was a potion: But af∣terwards coming to Constantinople, and expecting some great reward for his foul trea∣son; by the commandment of Selymus, he had his head presently struck off; with this exprobation of his trechery, that opportunity serving, he would not stick for re∣ward, to do the like against Selymus himselfe.

Bloody and deceitful men shall not live out half their dayes.* 1.756

Flattery.

Words many times are like waters to Physicians, full of flattery and uncertainty.

Court Parasites (or Parrots) know no other dialect,* 1.757 but what may delight the eares of their Masters. Omnia loquuntur ad gratiam, nihil ad veritatem.

Mel in ore, verba lactis; fel in corde, fraus in factis.

Sigismund the Emperour (when a fellow flattered him above measure) gave him a good box on the eare;* 1.758 and when he asked, why smite you me? he answered, why clawest thou me?

When Aristobulus the Historian, presented Alexander the great, with a flatter∣ing piece, concerning his own worthy acts; he cast the book into the river Hydas∣pes, and told the Author, he could find in his heart to cast him after it.

The Lord shall cut off all flattering lips, and the tongue that speaketh proud things.* 1.759

Sobriety.

It is a power or gift,* 1.760 enabling men to use moderately all lawfull pleasures of this life, and to refrain from all unlawfull.

[unspec 1] There are two branches of sobriety; First, the limiting and abounding of our desires and affections, that they exceed not measure, in pursuit of earthly things; 1 Tim. 6.8. Any thing in measure sufficeth nature.* 1.761 Unto this Solomon gives a good motive, Eccl. 1.4. Consider, 1. The vanity of them all; especially in re∣spect of any spiritual profit; And we fancy in them more good, than they can possi∣bly afford us. 2. Though nothing in themselves, yet of sufficient activity to inflict vexation upon the spirit of a man. They do but fill the soul with wind, and winde got into the veins is a fore vexation. Solomon speaks by experience, they draw with them in their loose a great deal of trouble, so fat are they from making a man truly happy.

[unspec 2] A second branch of this respects the use of them, pointed at by the Apostle, 1 Cor. 7.30, 31. viz. with as little of our desires and delights therein as may be.

The truth is, there is a drunkennesse wherein even Nazarites may be overtaken. Very cares of the world and voluptuous living have a kind of inebriating power,* 1.762 as much disturbing reason, and oppressing the senses, as wine and strong drink: Our Saviour else had never coupled them together, Luk. 21.34. Nothing more infatua∣ting and besotting the mind than these, in spiritual things.

Ebrietas non solum in potione vini, sed in omnibus rebus ostenditur; quibus & in contractibus & in negotijs saeculi & damnis, & lucris, amore,* 1.763 & odio mens inebriatur & fluctuat, & statum suum tenere non potest. O thou that are drunken, but not with wine.

In property of speech, sobriety is a branch of Temperance (of which, more after∣wards) moderating the appetite in use of drinks. Moralists say it respects,

• 1. The quality of drink, not permitting to any frequent or ordinary use of wine or strong drink, Pro. 31.8. 1 Tim. 5.23. Modicè, hoc est medicè. To cure infirmities, not to cause them. Pro remedio parciùs, non pro delicio redundantiùs, saith Ambrose.* 1.764

  The effects and fruits of it, are luxurie and outrage, Pro. 21.1. St. Paul very fitly yoketh together drunkards and raylers, 1 Cor. 6.9. And no wonder, for when the wine is in, the wit is out.

• 2. The quantity of drinking, some set these bounds; 1. Necessity, to satisfie nature, to quench thirst. 2. Cheerfulnesse and alacrity, which is called pocu∣lum hilaritatis. 3. But to the third, which they call the cup of wantonnesse, no man proceeds without the violation of sobriety.

The truth is,* 1.765 the measure is best taken from the fitness it brings to do the duties of general or particular calling. And what ever measure exceeds that limit, trans∣gresseth against sobriety.

This sobriety is such a vertue, as that the name it hath usually amongst Greeks, is amiable, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as it were the keeper and guard of wisdom. It is a mode∣ration Ex judicio rationis, and a keeping of a man in his right wits; And so long as a man hath his wits about him, he is master of his lusts.

The grace of God that bringeth salvation, hath appeared to all men,* 1.766 teaching us

—we should live soberly. Let us who are of the day be sober.* 1.767

Luxurie.

Luxuria & negligentia mores sunt hominum non temporis vitia.* 1.768

Epictetus may say, semper aliquid disc••ns, senesco; But Polixenus, semper aliquid bibens, nihil ex timesco.

Seneca speaks of some, that singulis auribus bina aut terna dependent patrimenia; hanged two or three Lordships at their eares. And such are those amongst us (as one saith) that turn their lands into laces, and rents into ruffs, &c.

Usually such persons spend all, till they leave themselves nothing at all; Preter celum & canum,* 1.769 but ayr to breath in, and earth to tread upon; as a certain Roman prodigal boasted.

—That's for the back;* 1.770 now for the belly; It is reported, that the expen∣ces of Apicius his kitchin amounted to more than two Millions of gold. He having eaten up his estate, and finding by his account, that he had no more then 200000. Crowns remaining, thought himself poor, and that this sufficed not to maintain his luxurie; whereupon he drank down a glasse of poyson. Some say, he hanged himselfe.

The glutton Philoxenus, is said to inveigh against nature, for making his neck so short, and to wish himself a Cranes neck, that the pleasure and tas•• of meat might be longer in rellishing. To such a one, neither water, land nor air is sufficient.

Suttan Solyman was so given to it,* 1.771 that when his brother Musa drew neer unto the place where he lay (as his manner was) banqueting with great pleasure in his camp, and full of wine; he was not sensible of the danger: Nay, when newes was brought unto him, that his brother was at hand with a great power, he in his drun∣kennesse caused the messenger that brought the newes to be beaten; and when he had with greater earnestness than was to his liking, affirmed that his report to be true, he commanded him to be slain, for troubling his mirth.

But Strabo writes of the Gaules,* 1.772 the ancient inhabitants of France, that they were so temperate, as that they did avoid by all meanes to be fat and big-bellied; and if any young man were biggar than a certain measure, he was blamed.

It was said of Ninias second King of the Assyrians,* 1.773 that he was old excellent at eating and drinking; And of Sardanapalus one of the same line, Tully tells us, that his gut was his God. And Plutarch that he hired men to devise new pleasures for him.

What mines are able to maintain the expences of Prodigality? It was usually said of Henry Duke of Guise, that he was the greatest usurer in France; because he had turned all his estate into obligations.

These three (saith one) B. B. B. Back, Belly, and Building, fine clothes, sumptu∣ous feasts, and over-stately structures, like the daughters of the horse-leech, suck out the blood of mens substance.

The Prodigal makes his own hands his Executors, and his own eyes his overseers; drawing much of his Patrimony through his throat, and spending the rest upon har∣lots; who usually leave him as bare, as crowes do a dead Carcass. Ruine follows riot at the heeles. Luxurie is attended by beggery. A famous and ample instance we have in that Parable, Luk. 15—And daily experience shews it to be a plain truth.

But behold, a worse mischief; As the clouds darken heaven, so intemperate banqueting the mind.* 1.774 As the violence of winds and waves sinkes a ship, so luxurie our soules and bodies in the depth of Hell.

He that loveth pleasure, shall be a poor man: he that loveth wine and oil, shall not be rich.* 1.775

We to them that are at ease in Zion,* 1.776—That eat the lambs out of the flock, and the calves out of the midst of the stall:—That drink wine in bowles, and anoint themselves with the chief ointment; &c.

Zeal.

It is the Extream heat of all the affections, when they are seething or hissing hot;* 1.777 when we love God and his people, out of a pure heart fervently. He loveth not at all in Gods account, whose love is not ardent, desires eager, hopes longing,* 1.778 hatred deadly, anger fierce, grief deep, fear terrible, voyce, eyes, hands, gestures, actions, all lively.

Unto true Christian Zeal, there be these six things required.* 1.779 1. A desire after something which is truly good, or against something which is evil indeed. 2. That in this desire there be earnestness and vehemency. 3. That there be a grief for this good thing we desire, or for some abuse done to it. 4. That this desire and grief be tem∣pered with charity and discretion. 5. That we seek not our own, but Gods glory. 6. Lastly, that all this do proceed and come from sincere and distinct knowledge of the word. Gal. 4.18. Rom. 10.3. 1 Cor. 10.31.

Zeal without knowledge, is dangerous, as appeared in the Jews, and doth in many others; It makes men proud, and having drunk in an opinion, they cannot be removed with reason. As a man cannot write in a paper already written, nor plow in a ground over-runne with bushes; so it is hard to fasten any reason upon a mind prepossest with fancy.

Zeal is such a thing, which if it be well ordered, is most beautiful in a Christian, but if not, a thing of exceeding danger: as fire in moderation is most comfortable, in extremity most fearful.

Seperate Zeal and knowledge, and they become both unprofitable: But wisely join them, and they perfect a Christian, being like a precious Diamond in a Ring of Gold. For Zeal without knowledge, is like a little ship, without ballast and fraught, but with a great many sailes, which is soon either dasht against the rocks, or topped over. And knowledge without Zeal, is like a goodly great ship, well ballasted, and richly fraughted, but without any sailes, which quickly falleth into the hands of Pirates, because it can make no speed.

It is good to be zealously affected alwayes in a good matter; but Zeal misplaced, how dangerous is it! It is better to creep in a good way, than to run in a wrong way. Even idleness is better than such dillgence. Yet they who misplace their Zeal, are commonly more in diligence, than they who place it aright; and they who are in a false way, make more hast, than they who are in a true. The nature of man will carry him two miles at his own bidding, rather than one at Gods.

Zeal without knowledge is as wild-fire in a fooles hand: it is like the Devil in the Demoniack, that casts him sometimes into the fire, and sometimes into the water.

Examples of holy Zealots, were Bucholcer Luther, Laurentius, Athanasius, Igna∣tius, Paul, Baruch, of whom it is said, Nehem. 3.20. Seipsum accendit,* 1.780 he burst out into an holy heat, he wrought with a kind of anger against himself and others, because the work went on no faster.* 1.781

Chrysostome saith of Peter, that he was like a man made all of fire: And Basil was said to be a Pillar of fire, such was their Zeal. When Polycarpus had heard of any false doctrine broached by any, he was wont to stop his cares, saying, Ah my Lord, why hast thou reserved me to these times! And would presently go his way. Old father Latimer said, we had good things in England, onely deest ignis, viz. Zelus.

Give God thine affections; else thine actions are still-born, and have no life in them.

The best way to keep fire alive, is under ashes; So Zeal which is the fire of the spirit, is best preserved in an humble soul, remembring it self to be dust and ashes. Gen. 18.27. Job 42.6.

Jesus Christ gave himself for us, that he might redeem us from all iniquity,* 1.782 and purify unto himself a pecullar people, zealous of good works.

Luke-Warmness.

A luke-warm Christian, is one that standeth indifferently affected, neither eager for the truth, nor an open adversary thereunto. Neither a Zealous professour, nor a professed enemy to Religion, but a neuter.

Such (saith a Divine) are our civil Justiciaries,* 1.783 Politick professors, neuter-passive Christians; a fair day mends them not, and a foul day pairs them not; peremptory, nover to be more precise; resolved to keepe on the warm side of the hedge, to sleep in a whole skin, suffer nothing, do nothing that may interfere with their hopes, or prejudice their preferments. Thinking they can at once keep correspondency both with God and the world: And therefore Camelion-like turn themselves into any colour, and accommodate themselves to any company.

Such of old were those Assyrian Colonies, 2 King. 17.41. that feared the Lord, and withal, served their graven images. And such like were their successors the Samaritanes, of whom Josophus recordeth, the Jewes while they flourished, should be their dear Cousins; but, if at any time under-hatches, they would not once own them. Such were the ancient Ebionites, of whom Eusebius tells us, that they would Keep the Sabbath with the Jewes, and the Lords day with the Christians. And still we have now a days more than a good many, in utrun{que} parati, unresolved, and ready to be any thing with the time.

Such Profligate Professours, and temporizing Gospellers, the Lord holds in such special detestation, that they are held worthy to be set in the front, and to lead the ring-dance of such reprobates, as shall be hurl'd into hell. Yea, the Lord will spew such parasites out of his mouth, as too loathsome morsels for his stomack to brook or bear with.

I know thy works,* 1.784 that thou art neither cold nor hot, I would thou wert cold or hot.

So then, beause thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth.

Ʋigilancy.

True Christian watchfulnesse, is an earnest care and bending of the mind, to live every day, as one would live upon his dying, or upon his judgment day; which may fall out to be every day, for ought that we know.

• 1. There is a watchfulness in reference to God; We should watch,
  • 1. What God doth.
  • 2. What God saith.
• 2. And we should watch in reference to our selves. We should watch,
  • 1 What we do.
  • 2. What we speak.
  • 3. What we think.

Every thought, word and work must be accounted for, and brought to judgment: And therefore it is as much our wisdom, as it is our duty to watch over them.

VVhilst Ishbosheth slept upon his bed at none, Baanah and Rechab took away his head.* 1.785 Whilst the Crocodile sleepeth with open mouth, the Indian Rat gets into him, and eateth his entrails: Our enemy is alwayes ready to annoy us, should we not therefore be vigilant?

It was a piece of Julius Caesars policy, never to fore-acquaint his souldiers of any set time of removal or on-set, that he might ever have them in readinesse to draw

forth whithersoever he would. Christ, who is called the Captain of our salvation, deales in like manner.

Merit•• semper sonare auribus nostris debet haec vox, vigilaete. This word [Watch] should be ever sounding in our eares, running in our minds.* 1.786

It fareth with the best, as with a drowsie person, who though awakened and set to work, is ready to fall asleep at it: So Peter, James and John (those pillars as they are called, Gal. 2. (fell asleep at their very prayers, Mat. 26.40. Such dull mettal are the best men made of; and so weak is the flesh, be the spirit never so willing; so ill disposed is our most noble and immortal part, the soul, to supernal and super∣natural employements.

Meditation and Prayer are the creatures of the Holy Ghost, Jude 20. and that we may not run out into extravagancies, or put up yawning petitions, we must watch and pray; yea, watch while we are praying, meditating, &c. against corruption within (the sin that doth so easily beset us, Heb. 12.1.) and temptations without, whether from the world (the things whereof are so neer us, and natural unto us Or, from the Devil, who is ever busiest with the best (as flies with sweet-meates) and with the best part of their best performances, as in the end of their prayers, when the heart should close up it self with most comfort.

Keep thy heart with all diligence, Pro. 4.23. otherwise it will presently be a dung∣hill of all filthy and abominable lusts, and the life a long ch••in of sinfull actions, a very continued web of wickednesse. Take heed where you set gun-powder, sith fire is in your heart. Austin thankes God that the heart and temptation did not meet together.

Beside, Satan will be interrupting, as the Pythoniss did Paul praying, Act. 16.16. as the fowles did Abraham sacrificing, Gen. 15.11. as the enemies did Nehemiah with his Jews building. Who therefore praid and watcht, and watcht and praid.

What I say unto you, I say unto all, Watch.* 1.787

Security.

There is a twofold security,

• 1. Spiritual and good.
• 2. Carnal and sinful.

The one ariseth from the actings of a vigorous faith, grounded upon the promise and Word of God. Hope in God is the security and settlement of the soul.* 1.788 God is the Saints Anchor-hold, they cannot be removed by any storm, when once they have fastened upon him. He is the hope of all the ends of the earth; and hope in him shall never end; but in a full enjoyment of him in heaven.

But the latter is accompanied with the neglect of good meanes, and with a pre∣sumption of a good end.

Security is a life led, sine curâ; it abandoneth the fear of God, chaseth a way faith, ripeneth sin, and hasteneth judgements. For it willingly sleepeth in sin, as un∣willing to be awakened, blesseth it self in iniquity, and therefore the curse must needs be neer.

For a man to become so secure, as not to have any feeling of the danger where∣with he is inclosed; such a one seemeth to be strangely metamorphosed into a man of iron.

When Callipolis was taken by the Turks,* 1.789 and the newes thereof brought to Con∣stantinople; such was the madnesse of the Greeks, that they made small account thereof, and to extenuate the matter, when they had any talk thereof, in jesting∣wise commonly they said, That the Turks had but taken from them a pottle of wine: But for that, it proved a right great losse, and much concerned the State, as the issue made to appear.

For the manner of the taking of Babylon, Heredotus reports, that upon one of

their great Holy-dayes, when all the City were in their dancing and disports.; Ex inopinato eis Persae astiterunt,* 1.790 on a sudden the Persians came upon them; they came into the City, and took a part of it, when the other part sung out their song, and danced on, and knew not that the enemy had surprized them.

To shake us out of security. consider, 1. Our whole life is a Temptation. 2. A godly man is never without a treasure, and a thief to steale it. 3. No place admit∣teth security. 4. The further sin goeth, the more deadly it is. 5. No wise man con∣tenteth himself with present ••ase, nor liveth by things present, but providently forecasteth for after times.

A man is never lesse safe,* 1.791 than when he seemes furthest from danger; fear of security being the guard of safety, great fortunes being the recks of ruine. If thou wouldest be secure, then fear security; for whomsoever fortune too much cherish∣eth, she makes a fool: Which the wisest King expresseth thus, Pro. 10.2. Treasures of wickedness profit nothing. Herein not much unlike to Merchants, who having had good successe at Sea, adventure for more, and so lose all. So that it is too true, that as much light hurts the eyes; so too much felicity clouds the understanding; making the conceit of a safety, the cause of sorrow. Hence is that golden rule of Solomon, Pro. 28.14. Beatus est home, qui semper est pavidus.

In the dayes of Noe,* 1.792 that were before the flood, they were eating and drinking, mar∣rying, and giving in marriage, untill the day that Noe entred into the Ark, and know not untill the flood came, and took them all away.

When they shall say peace and safety;* 1.793 then sudden destruction commeth upon them, as trava••l upon a woman with child, and they shall not escape.

Fortitude.

He that will not strive against the wind, will not reach the Port; it becomes men as well to oppose misfortunes, as children to cry over them.

A valiant man undertakes without rashness, and performs without fear; he seeks not for dangers, but when they find him, he beares them with courage and success: he hath oftimes looked death in the face, and passed by with a smile, and when he sees he must yield, he both welcomes and contemns it; he forecasts the worst of all events, and encounters them before they come, in a secret and mental warre: he is the master of himself, and subdues his passions to reason, and by this inward victo∣ry works his own peace: he is afraid of nothing, but the displeasure of the highest, and runs away from nothing but sin: he looks not how strong he is, but how inno∣cens; his sword is to him the last of his trials, and he draws still as defendant, not as challenger: where no man better manageth it, with more safety, with more favour: be had rather have his blood seen than his back, and disdains life upon base conditi∣ons; he had rather smother an in jury, than revenge himself of the impotent, and it is a question whether he more detests cowardliness or cruelty: he talks little, and brags lesse; he lyes ever armed with wise resolution; he is neither prodigal of blood to mis-spend it idely,* 1.794 nor niggardly to grudge it, when either God calls for it or his countrey: his power is limited by his will, and he holds it the noblestre∣venge, that he might hurt, and doth not: he is so ballasted with wisdome, that he floats safely in the midst of all tempests.

When Modestus the Praefect would have wonne Basil to that heresy; first, he gave him fair speeches: Alas Sir (saith he) this language is fit to catch little chil∣dren. Know you not (saith the Praefect) who we are that command it? No body (saith ••asil) whilest you command such things. Your goods shall be confiscated. Answ. He needs not fear confiscation, that hath nothing to lose; nor banishment, to whom heaven is his onely countrey; nor torments, when his body will be dasht with one blow; nor death, the onely way to set him at liberty. You are mad (said the Praefect.) Opto me in aternum sic delivare (said Basil) I have torne garments and a few books; and so I live in the world, as one that is always ready to leave it. As for my body it is so weak, one blow will make it insensible of grief and tormments.

Ignis crux bestiarum conflictationes,—(said Ignatius) yea, let all the torment men and Devils can invent fall upon me, so I may enjoy my Lord Jesus Christ. And again, Frumentum dei sum, Lyons teeth are but like a Milne, which bruiseth, but wasteth not the good wheat, onely makes it fit to be good bread.

Polycarp being bidden by the Proconsul, to defie Christ and he should be safe, answered, Octoginta sex annos illi jam inservivi, &c. Rather dy a thousand deaths, than deny my Lord Jesus.

Contemptus à me est Romanus & favor & furor, (said Luther.) Again, Mallem vivere cum Christo, quam regnare cum Caesare. And again, in the cause of God he was content. Totius mundi odium & impetum sustinere. He said to God con∣cerning outward things, Valdè protestatus sum, me nolle sic satiari ab eo.

Sr. Anthony Kingston coming to Hooper and telling him life was sweet,* 1.795 and death bitter: His answer was, The death to come is more bitter, and the life to come more sweet. The Earl of Murray, said by John Knox (a Scottish divine) when interred, here lyes the body of him, who in his life time never feared the face of any man.

Thou therefore endure hardness, as a good souldier of Jesus Christ.* 1.796

Fear.

There are many kinds of fear, 1. Natural, which is the gift of God, the ornament of nature, by which we are warned, and in some sort armed for the avoiding of evil, that may befall us. 2. Servile, whereby goodness is not loved, but punishment is onely feared. 3. Initial, to which he may apply those words in Prov. 1.7. The fear of the Lord is the beginning of knowledge. 4. Filial, a fear of God as he is our Father, whereby we are solicitous not to lose his favour. 5. Worldly and carnal, when a man rather than to forsake his own contentment and case, cares not to for∣sake God, by forsaking his Commandments.

Augustus coming ill to his Crown, is said to have broken sleeps, and used to send for some in talk to pass the night away. Caligula the Emperour hid himself, when ever he heard the thunder.

Our fear of God must not be servile, but filial,* 1.797 to this end the fear and love of God are to be mixed. Timete cum amore, & amate cum timore. This by some called reverentialis timor, by others a chast fear, because it is like the fear of a chast wife, who feareth to lose her husbands love.

But the last swayes exceedingly; we are too much afraid of man. When Gehazi saw the host of the Aramites, he cryed, Alas, what shall we do? When Herod frow∣ned on them of Tyre and Sidon, they quaked and sought his favour, &c. At this day, if a great man set himself against us, and threaten to break our backs; If a rich man be our enemy, and threaten to sit on our skirts; we are in a woful case, we know not what to do, there is no heart in us.

Against this fleshy and ungodly fear, oppose this buckler, The Lord is my helper, I will not fear what man can do unto me, Such a man threatens me; God sends a curst Cow short horns; he hath a thousand wayes to curb him; God can take the breath out of his nostrils in the twinkling of an eye: Overcome him by flies, as Pharaoh: With one flie, as Adrian: He can send Wormes to eat him up, as he did Herod, &c, What comparison betweene God and man? God is a Spirit, man is flesh: God is strong, man is weak: God is the Creator, man is the creature. If God be on our side, who can be against us?

Fear not them which kill the body, but are not able to kill the soul:* 1.798 but rather fear him which is able to destroy both soul and body in hell.

Magnanimity.

A Painter in a rage casting his Pensel from him, made such a some for a Mad∣dog, as he could not otherwise have light upon by Art and industrie. Yet reason, not rage, is (as I conceive) a fit ingredient towards the making up of this vertue.

The old age of an Eagle, is better than the youth of a lark.

It is reported of the Cannibals, that in a whole age a man shall not finde one that doth not rather embrace death, than either by word or countenance remisly to yield one jot of an invincible courage. There is none seen, that would not rather be slain and devoured, than sue for life, or shew any fear.

It was Alexanders great encouragement at his last fatal battel, that he was to fight with all the power of Persia at once.

Mahomet. the Persian Sultan, enraged with the overthrow of his Army; in his fury caused all the ten Captains which had the leading thereof, to have their eys pluckt out; threatning also to attire all the souldiers, that fled out of the battle, in womens apparel, and so disgraced, to carry them about as cowards.

Famous was the faith and fortitude of Philo the Jew,* 1.799 one of the Legates sent from them to the City of Rome: who after he was excluded, threatned and commanded to depart; being likewise in danger to receive a mischief from Cajus the Emperour, who was much moved and incensed against him: yet he being reviled, went forth, and unto the Jewes which were with him in company, he said: We ought to be of good chear: for by right God should take our part, Sith Cajus is angry with us.

The Lacaedemonians were wont to say, It is a shame for any man to flie in time of danger: But for a Lacaedemonian, it is a shame for him to deliberate.

Socrates would not hearken to his friend Criton, perswading him to shift for him∣self by a dishonourable flight.* 1.800 Much lesse should a Christian, when called by God to suffer. Go? (said Luther) I will surely go (sith I am sent for) in the name of our Lord Jesus Christ; yea, though I knew there were so many Devils to resist me, as there are tiles to cover the houses in Worms. When Spalatinus had sent to him, to enquire whe∣ther or no he would go to Worms, and appear in the Gospels cause, if Caesar summo∣ned him:* 1.801 Omnia de me praesumas (said he) praeter fugam & palinodiam. Fugere nolo, multò minus recantare, it a me confortet Dominus.

When the Earl of Salisbury, being inclosed round with the Army of Sultan Me∣lexala,* 1.802 was advised to fly: The noble Earl answered no more, but God forbid that my fathers Son, should run away from the face of a Sarasin.

Should such a man as I flee? Said Nehemiah. I am ready (said Paul) not to be bound only, but also to die at Jerusalem, for the Name of the Lord Jesus.

—The righteous is bold as a Lyon.* 1.803

Pusillanimity.

Honourable exploits try what mettal we are of; as hard weather tryes what health. Withered leaves fall off in a wind: rotten boughs break when weight is laid on them: and earthen vessels when set empty on the fire.

This cowardly passion of faintheartedness dispirits a man, expectorates his man∣linesse, and exposeth him to the cruel mercy of an enemy.

Some do account one pair of heeles worth two pair of hands; But better of the two to be boldly temerarious, than basely timorous.

As was Hannibal,* 1.804 of whom Livy reports, that Princeps praelium inibat; ultimus concerto praelio excedebat. He was first in the battel, and last out.

Want of courage shewes that men (like stags) have stout and stately heads, but want hearts. Besides, there is this evil in cowerdice, that it is catching.

If thou faint in the day of adversity, thy strength is small.* 1.805

What man is there that is fearful and faint-hearted? Let him go and return unto his house, lest his brethrens heart faint as well as his heart.

Say to them that are of a fearful heart, Be strong, fear not.

Patience.

The Patient man is made of a Metal, not so hard as flexible; his shoulders are large, fit for a load of injuries; which he bears not out of basenesse and cowardliness, because he dare not revenge, but out of Christian fortitude, because he may not; he hath so conquered himself, that wrongs cannot conquer him; and here he finds that victory consists in yielding: he is above nature, whiles he frames below him∣self; not to resist, being urged, is more than heroical; he is Gods best witnesse, and when he stands before the barre for truth, he heares his unjust sentence, and rejoy∣ceth; the Jaylors that attend him, are to him his Pages of honour, his Dungeon the Vault of Heaven, his Rack or Wheel the stairs of his ascent to glory; good Laws serve for his protection, not for his revenge; he trieth the Sea after many shipracks, and beats still at the dore he never saw opened; when crosses afflict him, he sees a Divine hand invisibly striking with these sensible scourges, against which he dares not rebel nor murmure; This man only can turn necessity into vertue, and put evil to good use; he is the surest friend, the easiest enemy, the greatest con∣queror; in a word, he is so much more happy than others, by how much he could abide to be more miserable.

Patientia est honestatis ac utilitatis causâ,* 1.806 voluntaria ac diuturna perpessio rerum arduarum.

[unspec 1] In Christian Patience there must be, not a stoical Apathy or senselesness;* 1.807 that it should be as pleasant a thing to us to be in Equuleo, as in lecto, (Christians (as Christ did) feel pain, but they patiently endure it,) there can be no patience when there is no sense of evil. Neither is it (as your Moralists) a meer yielding to necessity: But it supposeth a sence of evil, and then in the formality of it, is a submission of the whole soul to the will of God.

[unspec 2] If we suffer any misery, it must be in a good cause. Thieves by land,* 1.808 and Pyrats by sea suffer much hardship. Catiline did patiently abide cold and other extremi∣ties: Baal Priests endured cutting and slashing: And covetous misers and earch∣worms will endure much to get money; yet that is no patience.

[unspec 3] There must be a good affection, and a good end; Saul was patient when men despised him, he gave them not a word, but it was in Policy. Some have patience perforce, because they cannot be avenged, they have no power to do it; that is dissimulation. Others suffer much for vain-glory, as hereticks have done: But we must suffer for Gods glory, &c.

[unspec 4] Our Patience must be continual, as our crosses are perpetual, while we are in this world: so our Patience must be perpetual.

Philosophers have discoursed of Patience, and commended it; but Christians themselves have staggered, when they have been exercised with a sharp sense of evils: Which shews us, that its easier in a calme and sedate condition to discourse of patience, than to exercise in time of trial.

Patience is a noble vertue. Nobile vincendi genus est Patientia.

1. Sapientem demonstrat. David shewed himselfe a wise man, when he bare patiently the railing of Shemei. So did Hezekiah when he answered not Rab∣shakeh. The world counts them fools, that put up reviling speeches, yet they be the true wise men.

2. Forttiudinem superet. He that is slow to anger (saith Solomon) is better than the mighty; and he that ruleth his spirit, than he that taketh a City.* 1.809 It is counted cowardlinesse not to resist, yet it is the best valour in the world

3. Sine ictu de hoste triumphat.* 1.810 We give our enemy never a blow, and yet we overcome him; It is a victory gotten not onely without blood-shed, but without the striking of a stroak.

4. In marte vitam conservat. As the Salamander is said to live in the fire: So Patience makes us to live in the fire of afflictions.

5. De regno securitatem praestat. Blessed are they that suffer persecution for righte∣ousnesse sake, for theirs is the Kingdom of heaven. Therefore let this excellent vertue be imbraced by us all.

As faith inlayed with charity is Regina virtutum. So Patience is one of the chief Maidens of honour, that wait upon her. By faith we live, and patience we possesse our souls, after we begin to live in Christ. By faith we have an interest in the King∣dome of Heaven, and by patience we sail through the tempestuous sea of this world till we come to the haven of rest. By faith we apprehend the promises: And Patience is an iron pillar, for the just to lean upon, to uphold them against all crosses and af∣flictions.

Ye have need of Patience,* 1.811 that after ye have done the will of God, ye might receive the promise.

In your patience possesse your souls.* 1.812

But let patience have her perfect work,* 1.813 that ye may be perfect, and entire, wanting nothing.

Murmuring.

The Hebrewes in their Talmud, say, that the Moon complained in the day of her creation,* 1.814 that she was not appointed for so good a use as the Sun, to shine in the day time, but in the night: because of her grudging (they say) that God appointed she should not shine from the day of her creation, till the sixth day.

Its a dangerous thing to sit sick of the sullens, or be discontented at any of Gods dispensations.

To complain more than we have cause, is sinful; and therefore much more to complain when we have no cause at all. Yet some are ready to complain when they are encompassed about with many mercies,* 1.815 and are not satisfied when they are filled; they complain because they have not what they would, or because others have more than they, though themselves have enough, if they knew what is enough.

Some complain when they have meat enough, because they have not sauce; yea, some complain when they have enough of both;* 1.816 the affluence of all things, not onely for necessity, but delight. These are never well, neither full nor fasting; being so far from having learned the Apostle's lesson, to be content in all estates, that they are content in none.

The people of Israel murmured not only when they wanted bread, but when they had it, when they had Manna they murmured for Quailes, and at last they mur∣mured at their very Mannah, their souls loathed that light bread: Consider how great their sin is, who complain upon such termes as these, who complain before they are hurt; yea, when they have cause to be very thankful.

We live in complaining times, nothing pleaseth many among us, because every thing is not as they please. The Lord hath healed all our stroakes in great degree, but our complainings are not healed. If we be found complaining when we have no cause, we may quickly provoke God to give us cause enough of complaining. When children cry for nothing, they are usually made to feel something. This humour is childish enough in children, worse in men, and worst of all in Christians, who are also the children of God.

There are two things which God will not bear in his, viz.

• 1. When they grow wanton with a mercy.
• 2. When they complain without a cross.

To complain under a crosse, is to act below grace; to complain of a crosse, is to act against grace; to complain beyond a cross; is a defect of grace; but to complain without a crosse, is a defect in nature. Irrational creatures will not complain, when they have the conveniences of nature.

Great storms arise out of little gusts. It is our wisest way to crush the very first insurrections of unruly passions, to smother the smoke thereof; which else with sume up into the head, and gather into so thick a cloud, as we shall soon lose the sight of our selves, and what is best to be done.

Passions proceed from bad to worse, like heavy bodies down sleep hills, once in a motion, move themselves, and know no ground but the bottome.* 1.817

Mahomet, the first Emperour of the Turks, being wonderfully grieved with the dishonour and losse he had received at the last assault of Scodra; in his choler and fran••ick rage most horribly blasphemed against God, saying, That it were enough for him to have care of heavenly things, and not to crosse him in his wordly 〈◊〉〈◊〉.

The foolishness of man perverteth his way, and his heart fretteth againsh the Lord.* 1.818

Doest thou well to be angry?* 1.819

These are 〈◊〉〈◊〉, complainers—* 1.820

Neither murmur ye, as some of them also murmured; and were destroyd of the destroyer.* 1.821

Temperance

It is the modernation of lust and appetite, in the use of the gifts and creat•••••• of God.

The Jewes are said to be generally very temperate. For their diet (whether in obedience to the precepts of reason, or the injunctions of Pars••mony, 〈◊〉〈◊〉 they are very temperate; seldom offending in ebriety or excesle of drink, nor ••••••ing in gulosity or superfluity of meates.* 1.822

Tanta fuit Juliani temperentia, ut ex virg nibus quae specios a sunt capta, ut in Per∣side, ubi faeminarum pulchritudo excellit, nec contrectare aliquam voluit. Alexan∣drum imitatus, Ejecit & tonsores & coquos, tanquam deliciarum & intemperantia ministros; Theatra & ludos non curat, similior detestanti eos ludos, quàm spectanti.* 1.823

Queen Elizabeth was so famous for this vertue, that K. Edward •• called her by no other name, than his swept Sister Temperance. She did seldome eat but one sort of meat, and rose ever with an appetite, and lived about seventy yeares.

For the better practising of which vertue, remember these four rules.

[unspec 1] We must use moderation in meats and drinks. This moderation is to eat and drink with perpetual abstinence. And abstinence is to take less than that which nature desires, and not more. And that measure of meat and drink, which serves to refresh nature, and to make us fit for the service of God and man, is allowed us of God, and no more.

We must use moderation in our apparel. And that is to apparel our selves according to our sex, according to the received fashion of our Country, according to our place and degree, and according to our ability. Here the common fault is, to be out of all order: for none almost know any measure.

We must use moderation in getting of goods. And that is, to rest content if we have food and raiment for our selves, and them that belong unto us, 1 Tim 6.8. Here is our flint; We may not desire to be rich, vers. 9. The King himself must not multiply his gold and silver, Deut. 17.17. And yet hath he more need of gold and silver, than any private man.

There must be a moderation in the spending of our goods. Contrary to the fashion of many, that spend their substance in feasting, and company, and keep their wives and children bare at home.

Paul reasoned of Temperance.

One of the fruits of the Spirit is Temperance.

Adde to Knowledge, Temperance.

Gluttony.* 1.824

It is the bane of the body: For many more perish by intemperance, than by violence; by surfeiting, than by suffering. Epicures are as desperate as Soldiers; Meat kills as many as the Musket; the Board as the Sword.

Life is a lamp; and as a lamp is choaked with overmuch oil, or a little fire ex∣tinguished with too much wood; so natural heat is strangled in the body, with immoderate eating.

Contrariwise,* 1.825 Tenuis mensa sanitatis mater, (saith Chrysostom) But much meat, much malady.

And it is the sepulchre of the soul. Many a mans table is a snare to him, whiles fulness breeds forgetfulness; And that both of God and his works, Isa. 5.12. And of men and their miseries, Amos 6.6.

It's storied of Epicurus, That while he looked too much to his Palate, he looked not at all to the Heavenly Palace: Howbeit Aelian (if he may be credited) reports better of him. And Tully saith, Whatever his opinions were, his life was tem∣perate.

But what a Cormorant was Heliogabalus, who was served at one supper with seven thousand fishes, and five thousand fowls? His thirst was unquenchable; his appetite like the hill Aetna, ever on fire after more.

Many live as if they were fruges consumere nati;* 1.826 whose Corps are so many Casks to hold (or rather mar) meat. Like that famous Roman Parasite Offellius Bi∣bulus, of whom it is said, Dum vixit, aut bibit aut minxit.

Many walk,* 1.827 of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: whose end is destruction, whose God is their belly.

Drunkenness.

Some could wish themselves Whales,* 1.828 so as the Sea were strong liquor.

No glue like that of good fellowship. Et gratiam conciliant potando.

Drunkenness is called good fellowship; even as the Impious Pope was called Pius; the Cruel, Innocent; and the fierce, Clement.

Mergit mentem extrema potatio. Senec. It is Voluntaria insania. Aug.

And for the body, Ebrietas nequitia est, quae te non sinet esse senem. An intem∣perate man is one that (like some candles) sweals away his life.

Funde iterum:* 1.829 potare semel, gustare; secundus Colluit os poius; calefacta refrigerat ora Tertius; arma siti bellumque indicere quartus Aggreditur; quintus pugnat; victoria sexti est; Septimus (—) triumphat.

Bacchus is usually painted by the Poets, naked, to shew, that when a man is drunk,* 1.830 he reveals all the secrets of his heart. Quicquid est in corde sobrii, est in linguâ ebrii.

A Drunkard (saith Aug.) abominatur à Deo, despicitur ab Angelis, deridetur ab hominibus, destituitur virtutibus, confunditur à daemonibus, conculcatur ab omnibus.

The foulness of Drunkenness will appear, if we consider our selves as—

• 1. Men.
• 2. Civil men.
• 3. Christian men.

He that hath this sin, hath lost himself.

That 'tis good to be drunk once a moneth, is a common flattery of sensuality, supporting it self upon Physick, and the healthful effects of Inebriation.* 1.831—But at least, for dementation, sopition of reason, &c. though American religion approve, and Pag••n piety of old hath practised, even at their sacrifices; Christian morality and the doctrine of Christ will not allow.

The Turks do so detest this sin, that in October Anno 1613. they observing their feasts of Bairan, (which is our Easter) the which they observe twice a year;* 1.832 a Turk having drunk wine too freely, (the drinking whereof is forbidden amongst them, although they love it well, and drink in private) was apprehended, and carried before the Grand-Visier; who seeing the fact verified, inflicted this punishment upon him, to have boiled Lead poured into his mouth and ears; the which was speedily executed.

It were well if Drunkards would consider what Anacharsis hath told them, That the Vine beareth three grapes; The first of pleasure, the second of drunken∣ness, and the third of misery and mischief. Or what Mahomet did his followers, That in every grape there dwelt a Devil. Or rather what David, Psal. 11.6.—fire and brimstone, and an horrible tempest, this shall be the portion of their cup.

Not in rioting and drunkenness.* 1.833

Prudencè.

A wise man standeth like a Center unmoved, while the circumference of his estate is drawn above, beneath, about him: He is his own Lawyer, the treasury of knowledge, the oracle of counsel, blind in no mans cause, best-sighted in his own; his Passions are so many good servants which stand in a diligent attendance, ready to be commanded by Reason, by Religion; and if at any time his Passions do rebel, he can first conceal their mutiny, and then suppress it: Both his eyes are never at once from home, but one keeps house, while the other roves abroad for intelligence: He desires to know much, but most of all himself, not so much his own strength as his weakness; neither is this his knowledge reduced to the The∣ory; but practise of affairs.

Prudentiae tres partes secundum Tullium.

• 1. Memoria de praeterito.* 1.834
• 2. Intelligentia de praesenti.
• 3. Cautela de futuro.

A prudent man, his wisdom begins in the right knowledge of God, and ends in the right knowledge of himself.

Every prudent man dealeth with knowledge.* 1.835

His wisdom is to understand his way.* 1.836

He looketh well to his going.* 1.837

Rashness.* 1.838

Dogs in a chase bark at their own masters; and so do men in their passions let flie at their best friends.

We must not too far engage our selves upon every instigation; then we do but lean on broken reeds, and build our hopes on sandy foundations.

Avoid Temerity: By making more haste than good speed, men do but brew their own sorrow. Consider,

• 1. That rashness doth nothing well; And, The hasty man (we say) never wants woe. A man going in haste; easily slideth.

• 2. A note of a man fearing God, is to carry his matters with discretion.
• 3. The Law rejected a blind sacrifice; the Gospel requireth a reasonable; and all sacrifices must be seasoned with the salt of Discretion.
• 4. Rashness and temerity lays us bare and naked to the lashes of God, of men, and of our own consciences.

Watch carefully against thine own rashness in

• 1. Judgment.
• 2. Affections.
• 3. Speeches.
• 4. Actions.
• 5. Passions.

Deliberandum est din,* 1.839 quod stutu••ndum est semel.

Bulaam, though the Angel met him with a drawn sword, yet he would needs on: And what was the issue? He died by the sword of Israel, though he seemed a friend to Israel. Not to be warned, is both a just presage, and desert of ruine.

Plutarch makes report of one, who unadvisedly casting a stone at a dog, hit and hurt his own mother: So many there are, who ignorantly and inconsiderately contending against Babel, do grievously wound the Church of God; and do more wrong to their cause, than to their adversaries.

The fool rageth,* 1.840 and is confident.

Be not rash with thy mouth,* 1.841 and let not thine heart be hasty to utter any thing before God.

We ought to do nothing rashly.* 1.842

Modesty.

The heaviest cars of corn stoop most toward the ground; Boughs, the more laden they are, the more low they hang; and the more direct the Sun is over us, the less is our shadow: Even so, the more true worth is in any man, the less self-conceitedness is in him.

John Baptist thought not himself worthy to lay his hand under Christs feet, when Christ thought him worthy to lay it on his holy head in baptism. Who am I? (said Moses) when he was to be sent for Egypt: Whereas none in all the world was comparably fit for that embassage.

Non socum in aliis innumerabilibus rebns multa me latent,* 1.843 (said Austin:) Not only in innumerable other things am I utterly unskilful, but even in the holy Scri∣ptures themselves (my proper profession) the greatest part of my knowlege is the least part of my ignorance.

Ego in parvo tuguriolo (saith Hierom) cum Monachis,* 1.844 i.e. cum compeccat••∣ribus meis, de magnis statuere non audeo: I, in my little Cell, with the rest of the Monks my fellow-sinners, dare not determine of great matters.

This is all I know,* 1.845 that I know nothing, (said Socrates.) And if I would at any time delight my self in a Fool, I need not seek far, I have myself to turn to, (said Seneca.)

And certainly, the lower a man is in his own eyes, the higher he is in Gods. God values us according to our abasements. The Church was black in her own eyes, fair in Christs.

He that shall humble himself,* 1.846 shall be exalted.

Vain-glory.

If the Vain-glorious glory in his devotion, he gives not alms but upon record; and if he have once done well, God hears of it often; for upon every unkindness

he is ready to upbraid him with his merits: He can fulfill the Law with ease, and earn God with superfluity. If he have parted with a little sum to pious uses,* 1.847 you shall find it in the Church-windows. A bare head in the street doth him more good, than a meals-meat. He picks his teeth, when his stomack is empty, and calls for Pheasants at a common Inne. You shall find him prizing rich Jewels, when his purse yields not money to pay for earnest. He is ever on the stage, and acts still a glorious part abroad. He is a Spanish Soldier on an Italian Theatre; a Bladder full of wind, a Skin full of words, a Fools wonder, and a Wise mans fool.

I know none more vain-glorious than the Pope; for he (Simon Magus-like) gives himself out to be some great thing, even the Church-virtual: And that in his breast (as in Noah's Ark) is comprehended all wisdom and worth. The like do his Janizaries the Jesuites, who will needs be taken for the onely Scholars,* 1.848 Politicians and Orators of the world. The Church (say they) is the soul of the world; the Clergy, of the Church; and we, of the Clergy.

Many are apt to over-value and over-rate their own abilities, as if they had en∣grossed all Knowledge, and had the Monopoly of Wisdom in their own breasts; as if all must borrow or buy of their store, and light their candle at their torch. But no man is a greater stranger to true Knowledge, than he who boasts he hath more than his neighbours. It is the emptiness of Knowledge, not a fulness of it, which makes so great a sound.

Socrates made no distinction between Wisdom and Sobriety. We shall be sober,* 1.849 if we take not that upon us that we have not, nor brag of that which we have.

Let us not be desirous of Vain-glory.* 1.850

Chastity.

It is an abstinence and forbearing, not from Marriage,* 1.851 but from all strange and roving lusts, about the desire of that Sexe.

Christians must have chaste desires, not indulging to themselves a liberty of looser thoughts; keeping the threshold of their Temples pure, that the Holy Ghost may observe nothing unclean in the entry of his habitation.

For he that lusts after a woman, wants nothing to the consummation of the act,* 1.852 but some convenient circumstances; which because they are not in our power, the act is impeded, but nothing of the malice abated.

The chaste Tragedian Sophocles, being demanded whether he ever applied his mind to sensual affections? replied, Dii meliora! Heaven forefend a Strumpet should put on a Tragick buskin. This may reduce a mans stragling motion, to a more re∣tired harbour.

Origen mistaking those words, [There be Eunuchs, which have made themselves Eunuchs for the kingdom of heavens sake,] gelded himself.

But that person is truly chaste, that hath liberty and opportunity to sin,* 1.853 and will not.

So severe in this was our blessed Saviour, that he commanded us rather to put our eyes out, than to suffer them to become an offence to us; that is, an inlet to sin, or an invitation or transmission of impurity: Meaning the extinction of all incentives of lust, the rejection of all opportunities and occasions, the quitting of all conditions of advantage, which minister fuel to this Hell-fire.

Now the beginnings, temptations, likenesses, and insinuations of lust and im∣purity to be forbidden to Christians; Such are all morose delectations in vanity, wanton words, gestures, revellings, luxurious diet, garish and lascivious dressings and trimmings of the body. In a word, all making provision for the flesh to fulfill the lusts of it, all lust of concupiscence, and all lust of the eye, and all lust of the hand, unclean contacts are to be rescinded, all lust of the tongue and palate, all surfeiting and drunkenness.

For it is impossible to keep the spirit pure, if it be exposed to all the entertain∣ment

of enemies. And if Christ forbad the wanton eye, and placed it under the prohibition of adultery;* 1.854 it is certain, whatsoever ministers to that vice, and in∣vites to it, is within the same restraint; it is the eye, or the hand, or the foot, that is to be cut off. Nihil refert quibus membris adu Iteraveris.

For this is the will of God, even your sanctification, that ye should abstain from fornication:* 1.855 that every one of you should know how to possess his vessel in san∣ctification and honour; not in the lust of concupiscence, even as the Gentiles, which know not God.

Ʋncleanness.

He that soweth to the flesh, shall of the flesh reap corruption. This metaphor of sowing, sheweth well what it is to live after the flesh.

For, Sowing hath these four things required, viz.

• 1. Praeparatio terrae.
• 2. Praeparatio seminis.
• 3. Manuum injectio.
• 4. Seminis multitudo.

And to those four do answer,

• 1. Suggestion, which prepares our hearts to receive the bad seed.
• 2. Consent, which seeks for and provides the seed.
• 3. The act of sinning, which is like the hand casting the seed into the ground.
• 4. The continuance in sinning, which answereth the multitude of grains.

Fornication is a complex word, comprehending all manner of bodily unclean∣ness with women: And when Adultery is forbidden, there is not only a prohibition of the violation of the rights of Marriage, but it is also extended to signifie all mixtures not matrimonial. As,

1. Whoredom.

Which is (in a strict sense) that uncleanness which is committed with a Maid or Widow.* 1.856

Hophni and Phineas, by their wicked life, made men abhor the offering of the Lord. They were guilty of the four Cardinal vices, or rather (as Peter Martyr wittily) of the four vices of the Cardinals: 1. Of Imprudence; for they were ignorant of their function. 2. Of Injustice; for they lived of rapine. 3. Of Effeminateness; for they would not stay for their dinner. 4. Of Intemperance; for they stained themselves with whoredom.

This is a grievous sin; Because, 1. It stains the body with a peculiar kind of filth. 2. Such a one is guilty of Sacralidge, for that our bodies are consecrated to God, as his Temples. 3. Because we are not our own; to give our bodies to any other, much lesse to Satan and the flesh, seeing that God himself hath bought us, and that with a great price, to the end that both in body and soul we should serve him.

Whoremongers,* 1.857 God will judge.

2. Adultery.

Which is (properly) folly committed with a strangers wife.* 1.858

It was to be punished with death, even by the law of Nature; because the so∣ciety and purity of posterity could not otherwise continue amongst men.

It is a capital crime, there is great theft in it, (as the word imports,* 1.859 John 8.4.) whiles the child of a stranger carries away the goods or lands of the family. Be∣sides, this sin strikes at the very sinew, heart and life of the marriage-knot, and dissolves it.

Clytemnestra Agamemnons wife, was a notable Adulteresse.* 1.860

Adulteri sunt ulcera reipublicae. The wide womb of the earth can never find a grave to hide their shame.

Nebuchadnezzar rosted in the fire Zedekiah and Ahab, two false Prophets of Judah, because they committed Adultery with their neighbours wives, Jer. 29.22, 23. The Egyptians used to cut off the nose of the Adulteresse; the Prophet allu••es to this, Ezek, 23.25. The Athenians, Lacedemonians and Romans were very se∣vere against this sin, as Plutarch reporteth. The old French and Saxons also, as Tacitus tels us.

The Law of God was strict this way, and where men have failed to punish, God hath done it remarkably. In Anno 1583. in London, two Citizens committing A∣dultery on the Lords day, were struck dead with fire from heaven, in the very act of uncleannesse: their bodies being left dead in the place, half burnt up; sending out a most loathsome savour, for a spectacle of Gods controversie against Adultery and Sabbath-breaking.

God did it effectually on Charles 2. King of Navar, who was much addicted to this sin, which so wasted his spirits, that in his old age he fell into a Lethargy. To comfort his benumbed joynts, he was bound and sewed up in a sheet sleeped in boil∣ing Aquavitae. The Surgeon having made an end of sewing him, and wanting a knife to cut off his thread, took a wax candle that stood lighted by him. But the flame running down by the thread, caught hold on the sheet, which according to the nature of the Aquavitae, burned with that vehemencie, that the miserable King ended his dayes in the fire.

Master Cleaver reports of one that he knew, who had committed the act of un∣cleannesse: and in the horror of conscience he hang'd himself: But before, he wrote in a paper, and left in a place to this effect; Indeed, I acknowledge it (s••id he) to be utterly unlawful for a man to kill himself: But I am bound to act the Magistrates part, because the punishment of this sin is death. This act was not to be justified, but it shews what a controversie God hath with Adulterers, and what a deep gash that sin makes in the conscience.

Adultery is

• 1. Mental.
• 2. Actual.

What need therefore (with Job) to make a Covenant with our eyes? Lusting is oft the fruit of looking; as in Joseph's Mistresse, who set her eye upon Joseph, and David, who saw Bathsheba bathing, Lust is quick sighted. Sampsons eyes were the first offenders that betrayed him to lust, therefore are they first pulled out.

For this is an heinous crime; yea, it is an iniquity to be punished by the Judges.* 1.861 Adulterers God will judge.

3. Incest.

In a strict acceptation, it signifieth that kind of naughtinesse, which is committed between two near of kin.

Take heed of intemperance; Lot in a drunken pang forgets he is father, and does that, that heaven and earth are afterwards ashamed of.

Est Venus in venis, ignis in igne furit.

The text saith, he neither perceived when either of them lay down,* 1.862 nor when they arose; Indeed drunkennesse drowns both the understanding, sense and con∣science;

for surely he would never have done that abominable act, if he had not been overcome with wine,* 1.863 which might make him forget what was become of his wife, and so cause him not to doubt, but that she was in his bed. Yet it is obser∣ved, there is a tittle extraordinary in the Hebrew, to note that it is a thing incredi∣ble,* 1.864 Coire, quempiam necientem. Cajetan and Pererius conclude it possible, and give reasons for it. Calvin saith best, that it was not so much his wine, as a spirit of slumber sent upon him from God, for a scourge of his intemperance. Luther adds, that we may watch against security.

It is well observed by our Divines,* 1.865 that Lot offended against the chastity of both his daughters, in offering them up unto the Sodomites; and they now conspire a∣gainst his chastity; so is he punished in the same kind wherein he offended; which was just as from God, though evil in them. God permits him to fall most horribly in the solitary mountain, whom the wickednesse of Sodom could not overcome.

It is ordinary with the Pope to dispence with incestuous marriage. Instance in Philip 3. * 1.866 of Spain, of whom it is said, that he might call the Arch-Duke Albert, both Brother, Cousin, Nephew and Son: for all this was he unto him, either by blood, or affinity: Being Uncle to himself, Cousin-German to his Father, Husband to his Sister, and Father to his Wife; And all by Papal dispensation. God suffers such commixtions to take effect, whiles he makes more lawful conjunctions fruitless, for the greater shame of the fact.

Abhorr'd filthiness!* 1.867 not so much as to be named without detestation.

4. Sodomy.

This soul sin is so called from the men of Sodom. It is an abuse of either sex a∣gainst nature. Such may be men in shape, but are worse than beasts in their lusts.

Two ways a thing may be said to be against the nature of man:

• 1. In regard of the constitutive difference of man, which is Reason; and so all sin is against nature.
• 2. In regard of the Genus of man, which is Animal, a living creature.

Now the sin here spoken of is also against mans nature in this last respect: For such filthiness is not sound amongst the beasts; for God hath ordained that the male and female should couple together, and not the female and female, nor male and male; But in this horrible manner did the Sodomites, Romans, and other of the Gentiles.

It is a sin (saith Aristotle) that is repugnant, not only to nature in her greatest depravation, but which fighteth with the nature of beasts. But it is cleer, that when God for sakes men, they are ready to do things, which the very beasts abhor.

At this day in the Levant,* 1.868 Sodomy is held no sin: The Turkish Basha's have many wives, but (which is far more abominable) more Catamites.

This is a sin so against nature, that Children (natures end) and Posterity are utterly lost by it.

—God gave them up to vile affections:* 1.869 For even their women did change the natural use into that which is against nature; And likewise also the men leaving the natural use of the woman, burned in their lust one towards another, men with men working that which is unseemly.—

Adde unto these, that of Moses; Whosoever lieth with a beast, shall surely be put to death. Exod. 22.19.

Father Latimer, B. of Worcester, gave Henry the 8. a New-years gift, which was a New Testament, and an Hand-kercher, with this posie about it: Fornicatores & adulteros judicabit Dominus.

God judgeth them sundry kind of wayes. 1. His judgment is on their souls which are translated from God to the Devil, Hos. 4.11. 2. On their bodies;

Fornicatio quaesi formae necatio, 3. On their goods, Prov. 29.3. 4. On their good names: One principal thing that the Orator cast in Catelin's dish, was,* 1.870 his beastly and incestuous life. 5. On their children.

Corpus, opes, animum, famam, vim, lumina, scortum, Debilitat, perdit, necat, aufert, eripit, orbat.

Long lasteth not the summer-fruit of wanton love, or rather lust; blasted most time in the blossom, and rotten before it be well gathered.

Demosthenes went to Lais the Strumpet for a nights lodging,* 1.871 she asked 10000 Drachmes; Nay soft (saith he) Nolo tanti emere poenitere.

Concupiscence is like an hot fire, and our bodies like a seething pot. Now this pot is cooled four ways especially:

[unspec 1] By taking away some of the fuel under it. Even so, the less we eat and drink,* 1.872 the less is the heat of lust. It is Fasting-spittle that Kills this Serpent. If we stuffe our Corps like Cloak-bags, making our Mouths as Funnels, our Throats Wine-pipes, and our Bellies barrels; there must follow some vent.

[unspec 2] The pot is cooled, by stirring of it. So the furious heat of lust is abated, by stir∣ing of our bodies, and exercise of our minds. Unchaste folly for the most part is begot of an idle brain, and hatched in a lazy body. So sang the Poet,

Quaeritur Aegistus quâ re sit factus adulter?* 1.873 In promptu causa est, desidiosus erat.

The Crab-fish, when as the Oyster doth open, slips in a little stone, that she cannot shut herself again, and so devours her. If the Devil find us idle and gaping, he takes his opportunity to confound us. Let every generous spirit then resolve with Maximinus; Quò major sum, eò magis laboro; & quò magis laboro, eò major sum.

[unspec 3] We may cool the pot, by casting some cold water into it. In like manner, a∣bundance of tears are a good means to quench the outragious flames of this un∣ruly fire. The Amalekites, we find in Sacred history, burnt Ziglag, and took the women captive; which when David, and the people found, they lift up their voice and wept, until they could weep no more;* 1.874 and after that they smote them (as the Text saith) from the twilight, until the evening of the next morn. Lust is an Ama∣lekite, it burns our Ziglag, sets on fire this little City, captivating our senses, and making us prisoners unto it; But if we (with David) weep so that we can weep no more, if we cast cold water into the pot, if our eyes be fountains of tears, and we weep day and night; assuredly we shall pursue this cursed Amalekite, and over∣come our untamed affections, we shall smite them from the twilight of our youth, to the evening of our old age.

Also as a showre of rain extinguisheth the force of fire,* 1.875 so doth meditation of the Word, the fire of lust in the soul.

[unspec 4] The pot is cooled, by taking it altogether by the fire; so we may the sooner cool this hot lust which so boileth in us, if we shun opportunities and occasions of sin.

Ne sedeas, sed eas; Ne pereas per eas.

Whereas other vices are conquered by strugling and striving with them; the best way to subdue this vice, is to fight with it after the manner of the Parthians, who did fight flying.

Tu fugiendo fuga, nam fuga sola fuga est.* 1.876

Flee Fornication.

Simpilicity.

[unspec 1] It is taken in an ill sense, Pro. 1.22. How long ye simple ones, will ye love simplicity? By which understand such as are easily drawn into a fools Paradise. These may be called, the best sort of bad men; These simplicians are much better than scorners, and far beyond those fools that hate knowledge. All sinful men are not alike sinful.

[unspec 2] It is taken in a good sense, and so it signifies one that hath a plain heart, void of wiles and wrinkles,* 1.877 having not the wit and skill to contrive any mischief or harm to others.

It comprehends, 1. Faithfulnesse without deceit. 2. Humility without pride. 3. Gentlenesse without fierceness. 4. And uprightnesse without respect of persons. Being opposed to fraud, vain-glory, morosity, and partiality.

Christ was a simple man: all the treasures of wisdom were hid in him: he was wi∣ser than Solomon, than any Politick Achitophel, than any Matchiavel whatsoever: yet a simple man. He would not imploy his wits and wisdom about such things as might be hurtful to any. So must all Christians be: though God have given them ne∣ver so sharp a wit,* 1.878 so searching a head, never so great wisdom, experience and learn∣ing; yet they must not use it to the hurt of any, but to the good of all, so neer as they can.

Jacob was a plain man.* 1.879

I would have you wise unto that which is good, and simple concerning evil.* 1.880

—In simplicity and godly sincerity.* 1.881

Subtilty.

[unspec 1] It is sometimes taken in good part; 1. For a singular wit, or natural policy; for one that is more provident and wise than others; with this were the serpents indued at their creation, Gen. 3.1. This was a good quality, (for God made every thing good) but Satan abused it to a bad end. 2. For sacred sagacity, a sharp wit, a deep reach, a spirit that searcheth all things, yea, the deep things of God, 1 Cor. 2.10. of this Pro. 1.4.

[unspec 2] And sometimes it is taken in ill part, for guile and deceit, craft and wicked will∣nesse, whereby men are made fit to deceive others.

A number there be that have the Serpentine wisdom, and want the Dove-like simplicity: They think they cannot be wise men, unless they be crafty and hurtful men:* 1.882 they are more like the Devil than Christ. The Devil hath a plaguy wit, á subtil pate of his own; but he never doth any good with it, but all the mischief he can: So do those that are the Devils brood; they have wit enough: but what good do they with it? Nay, what hurt? How dangerous be they in a town or a Countrey?

And certainly, as a murderer desiring to wound deeply, that he may strike deadly, will look that his weapon be sharp;* 1.883 so the Devil (as at first) chooseth the sharpest and subtilest wits for his instruments of mischief, that having seduced them, he may by them prevail the more for seducement of others.

O full of all subtilty and all mischief,* 1.884 thou child of the Divel, thou enemy of all righteousnesse, wilt thou not cease to pervert the right wayes of the Lord?

Meekness.

Since the fall, graces are best known by their contraries.

Meekness excludeth

• 1. Wrathful fierceness.
• 2. Proud stubbornness.
• 3. Contentious wrangling.

It includeth

• 1. Humility.
• 2. Tractableness of spirit. Or an ingenuous (not culpable) facility.

Such a one was Moses, Numb. 12.3. So free from passions, (if Josephus may be beleeved) that he knew no such thing in his own soul; he onely knew the names of such things, and saw them in others, rather than in himself.

Diogenes the Emperour taken by the Turks, being brought before the Sultan,* 1.885 and humbling himself in such sort as best beseemed his heavy fortune: The Sultan pre∣sently took him up, and thus cheerfully spoke unto him! Grieve not noble Emperour,* 1.886 (said he) at thy mishap, for such is the chance of war, over whelming sometimes one, sometimes another: neither fear thou any harm; for, I will use thee not as a Prisoner, but as an Emperour.

Fierce ruffianly spirits do not become christianity, no more than the wolves would the lambs bosome.

It was not the shape of a bird of Prey, in which the Spirit appeared; but a Dove.

Felle columba caret, rostro non cadit, & ungues possidet innocuos,—

Meeknesse is the best Christian temper, The world counteth it an effeminate soft∣nesse, God counteth it an ornament.

A Christians words and carriage should be like the waters of Siloe at the foot of Zion, that ran softly.* 1.887

The more true wisdom, the more meek. Men that are but morally wise, we see are so; much more the heavenly wise; are lesse angry, and more humble.

Blessed are the meek, for they shall inherit the earth.* 1.888

Perversness.

There is Perversitas

• 1. Ʋerbis.
• 2. Factis.

Against both which, that is an excellent prayer of Zuinglius; viz. Deum Opt. Max. Precor, ut vias nostras dirigat: ac sicubi simus Bileami in morem, veritati pertinaciter obluctaturi; angelum suum opponat,* 1.889 qui machaerae suae minis hunc asinum (inscitiam & audaciam dico nostram) sic ad maceriem affligat, ut fractum pedem, hoc est, impurum illicitumque carnis sensum, auferamus, ne ultra blasphememus nomen Domini Dei nostri.

A man shall be commended according to his wisdom:* 1.890 but he that is of a perverse heart shall be despised.

Goodness.

Referred to man, it is that unperfect agreement of all our faculties and powers with Gods will, or integrity of heart and manners. As also that quality, whereby men become beneficial and helpful to others, after Gods example. This is created goodnesse.

Those who have hearts full of goodness, and lives full of good works, shall not misse of a full reward.* 1.891

Ʋbi benè est, vestigia premito; ubi malè, cautus aversare.

I my self am perswaded of you,* 1.892 my brethren, that ye also are full of goodness.

Ever follow that which is good,* 1.893 both among your selves, and to all men.

Wickedness.

There are some who are called civil honest men, and many conceit that these are good men; and not a few, that these are in a middle state between good and evil; but the truth is, there is nothing between a godly and wicked man, no medium of participation between these extreames.

Good and evil (in a remiss degree) may mingle in the same subject; but no mans person is in a middle state between good and evil. Scripture sets all men in two orders, to shew this division runs through the whole world. Eccl. 2.9.

He is to be numbred among the wicked. 1. In whom sin reigneth. He yielding ready and free obedience to it, as to his natural Lord. 2. He that is a customary sin∣ner, or driveth a trade in sin. Instead of pleading against sin, (which a godly man doth) pleading for it. And instead of making prepuration to resist the lusts of the flesh, making provision for the flesh, to fulfil the lusts thereof. 3. A wicked man preserves in himself a purpose to sin, whiles he seems to pray and protest against it; (as Aug. before his conversion.) He may put up prayers against sin, but he puts up no desires against it. As sinful custome is the rode of his life, so sinful purposes are the rode of his heart. Isa. 56.12. Ezek. 11.21. 4. Wickednesse carries fulnesse of consent in sin.* 1.894 A wicked man may have many checks at sin, and some motions to good, from his conscience; but he hath none from his will; so that as he is taken captive at Satans will, 2 Tim. 2.26. So also at his own will: The Devil takes him captive when he pleaseth, and he is pleased to be taken captive by the Devil. 5. Where there is wickednesse in sinning, there is delight in sin. Pure delight in sin, is impurest wickednesse. To delight in sin, as sin; is inconsistent with any degree of grace.

There is both industry, and also Art in wickednesse; some are curious and exact in shaping, * 1.895 polishing and setting off their sin: So the Holy Ghost intimates, Rev. 21.27. To work an abomination or a lye; is more than to do an abomination, or to tell a lye. It notes a person not onely industrious, but also crafty; Or (as the Prophet speakes) wise to do evil, Jer. 4.22. So that wickednesse denotes not ordi∣nary, but great sin; for though every wicked man be a sinner, yet every sinner is not properly a wicked man.

It's a fearful signe of a man given over by God, to be forward, eager, craftily and coveteously sinful; so was Judas, who having left the Lord, the Lord left him: And if the Lord once leave us, fire shall sooner cease to flie upward, than we shall cease to pursue sin, with greedinesse; and in this pursuit shall be as little able to stay our selves, as a man running down a steep hill, that cannot recover himself, till he come at the bottome.

It was given in answer to a godly man, who desired to know of God, why Phocas was set up for the Emperour? because there could not be a worse man found; and that the sins of Christians required it. Lipsius maketh mention of one Tubulus (about Tullies time) who was so desperately wicked,* 1.896 Ʋt ejus nomen non hominis sed vitii esse videretur, That his name seemed to be not the name of a man, but of wick∣ednesse it selfe. * 1.897 Such a one was Haman, a very breathing Devil; Bipedum nequis∣simus, as wicked a man as went on two legges, a Merum scaelus, a man made up of mischief.

Young serpents may be more dangerous than old ones, because not so much feared: So many little evils be.* 1.898 If onely one be sick in a family, there is not so much notice taken; but if whole families be infected with the plague, then all possible care is used. Why knows thou not, that that flame may begin to appear in one house, that will serve to burn down the whole City?

A wicked man is a very miserable man. His triumphing is short, but his decli∣ning is for ever: All his good things will soon be at an end, but his evils shall never end: His light is quickly put out, but when once it is dark with him, he shall see the light no more.

As saith the Proverb of the ancients, Wickednesse proceedeth from the wicked.* 1.899

The Lord shall reward the doer of evil according to his wickednesse.* 1.900

They that plow iniquity, and sow wickednesse, reap the same. * 1.901

Diligence.

It is the spirit of action.

Erasmus saith of Jerom, Minima pars vitae dabatur somno, minor cibo, nulla ••ti••.

Bernard in his studious call, whither he had retired himself, would oft say to him∣self, Bernard, Bernard, remember for what end thou camest hither.

The Author of that useful History, The travels of the old Patriarchs, Kings and Prophets, when he comes to write the motions of Antiochus Epiphan••s, who was a great King, but of a most malitious spirit, against the people of God; he observes that this Antiochus in pursuance of his bloody designes, had run more hazzards, and taken more tedious journeys to satisfy his malice, and reach his ambitious ends, than any of the Saints had done, upon any command or service of God; upon which consideration, he makes this excellent conclusion, That wicked men take more paines to go to Hell and eternal destruction, than godly men do in the way to eternal life and salvation.* 1.902

It's storied of the French Pesant, he is very laborious, so as he will toil three days in a rock, that he may plant one stock of a vine, and this labour is the cause of his wealth, and no lesse also of his health.

—The hand of the diligent maketh rich.

Idleness.

The sloathful man weares the time out in contemplation,* 1.903 he takes no lesse care how to spend time, than the wife how to gain by expence. Summer is out of his favour, for nothing but long dayes, that make no haste to their even; he loves to have the Sun witnesse of his rising, he lyes longer far more for loathnesse to dresse him, than will to sleep, and after some yawning calls for dinner undrest, and having digested it, will a little sleep; he goes to the market-place to meet some of his companions, and stayes with him some idle question, as how are the dayes length∣ened? how kindly the weather is, how forward the spring, and ends with what shall we do? When all the people are gone from Church, he is best sleeping in his seat alone; he enters bonds, and forfeits them by forgetting the day; necessity drives him to every action, and what he cannot avoid, he will yet defer; when he is warned of Jury, he had rather pay the mulct than appear; he had rather freeze than fetch wood, and chuseth rather to steal than work; he eats and prayes himself asleep, and dreames of no other torment but work. This man is a standing pool, and cannot choose but gather corruption, he is a man in nothing but speech and shape.

A man is said to be idle,

• 1. When he doth nothing, is unimployed.* 1.904
• 2. When he doth not what he should do.
• 3. When he puts not forth himselfe to do what he ought to do in conscience, and according to right reason. That is to do as much as he is able to do.

The evil of idlenesse is great, for, 1. It's against the end of mans creation. 2. Its a sin against the light of nature, which puts every thing upon motion. 3. It puts the world (which is Gods family) out of order. 4. It sets a man among the dead; an idle man is both unsavoury and unactive. 5. It layes a man open to Satan and variety of temptations. 6. Idlenesse is the mother and nurse of all lusts. Nihil agendo homines discunt male agere. 7. It's against common equity: Idle persons in the Commonwealth, are like Drones in the hive, that eat up the honey from the

laborious Bees. 8. Poverty and beggery are the issues of it. 9. It's a wasting of pre∣cious time, and hiding of our Talent.

Among the Athenians, Idleness was actionable at law; it was called actio 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and their enquiry after each man and woman was, Quá arte alerent, what trade they had to live upon.

In Marcus Aurclius dayes, he having occasion to send a letter two or three days journey from the Town, he could not find one idle body in Rome City to carry it, they followed their callings so earnestly.

Calvin said nothing was more troublesome to him, than an idle life. And when his colleagues earnestly intreated him in his sickness, to abstain from writing or di∣ctating; he answered; What? Would ye have me idle when my Lord comes?

Thou wicked and sloathful servant (saith Scripture.)* 1.905 God puts no difference betwixt an idle and an evil servant. Therefore let us not be idle Drones, but busie Bees in the Lords work.

Very sucklings get not their food, without much tugging and tiring themselves at the dug. Neither grace nor glory will be had with wishing.

The desire of the sloathful killeth him.* 1.906

Why stand ye here all the day idle?* 1.907

Mercy.

Quasi miserum cor,* 1.908 est aegritudo animi ob alienarum miseriarum speciem.

When the man that fell among thieves, lay wounded and half dead; The Priest passed by, * 1.909 viz. Aaron with his Ceremonies and sacrifices could not help us. And the Levite onely looked on him and passed by, viz. Moses with the law and moral obedience could not help us: But Christ the good Samaritane, had compassion on us, and helped us.

How?

• 1. Pouring in wine to wash our wounds, justifying us.
• 2. Pouring in oyl to supple and heal, sanctifying us.

Let this mind be in us, which was also in Christ Jesus.

Craesus taken prisoner by Cyrus,* 1.910 and after severe punishment and restraint, upon the execution-day being set upon the top of a fagot to suffer death, Cryed forth, O Solon, Solon, vera sunt quae dixisti, Neminem ante obitum faelicem: Which Cyrus understanding, delivers him, saying, Et ea quoque mihi evenire possunt.

This was also a vertue for which Q.* 1.911 Elizabeth was said to be famous. Next to the holy Scripture she preferred (as the best piece) Seneca's book of clemency.

In a word, Mercy is an excellent and divine vertue, it draweth near to the nature of God, who is the Father of mercies.

Blessed are the merciful: for they shall obtain mercy.* 1.912

Be ye therefore merciful, as your father also is merciful. Yea,* 1.913

Put on therefore (as the elect of God, holy and beloved) bowels of mercies.* 1.914

Cruelty.

Crudelitas est atrocitas animi in paenis exigendis.

Cruelty hath usually something to cover its deformity.

It is one of the companions of ambition and covetousnesse. If Ahab have a desire to Naboths vineyard, either Naboth must part with it, or his life.

There is a mani∣fold cruelty,

• 1. * 1.915 Cruelty of combination, when we make our selves strong in a faction, to oppose and oppresse all that go not our way.
• 2. Cruelty of the eye, when we can be content to behold our brethrens miseries, without any compassion.
• 3. Cruelty of heart, when we make our selves merry with their afflictions.
• 4. Cruelty of tongue, when we insult over them, and brand them with taunts.
• 5. Cruelty of the hands.

When we

• 1. Either persecute their persons with molestation.
• 2. Or touch their liberty with unjust restraint.
• 3. Or rob them of their goods by cruel direprions.
• 4. Or hinder the course of justice that should do them right.
• 5. Or procure their death.

So that they are not all innocent of this great offence, that keep themselves from shedding of blood: They that invade the meanes or maintenance of life, that pinch the labourer in his wages, or make the hireling work for nothing, or let their hire sleep in their custody, whilst he pineth for want of things necessary, are all guilty of it.

Tacitus saith of the Germanes (out of whom our Saxons) that they were so given to Mars, that they thought it no better than sloathful, to get that by sweat, which they might have by blood.

It's storied of Nero, he fell into such a sucking vaine of slaughter,* 1.916 that he abstain∣ed not from his most dear and familiar friends: Yea, he tormented with divers kinds of death, his own mother, his brethren, his wife.

Strabo saith, that the ancient Irish were so savage, that they fed upon mans flesh. * 1.917 Solinus addes more, that when they were victors, they rubbed their faces with the blood of them that were slain in the fight, after they had drunk some.

Exemplum de populis habitantibus in minori Asià, circa pontum habemus, qui crudis & humanis carnibus vescuntur, & proprios suos liberos coquunt, & amicis inter epulas proponunt. Exemplum etiam de quodam Phalaride, qui dicitur filium suum comedisse.

The Turks are a most barbarous people; having Christians in their hands,* 1.918 some they have put quick into the ground to the wast, and there for their pleasure shot at them with arrows: others have they stripped their skins over their eares: and others miserably empailed.

And no lesse famous (rather infamous) for inhumanity, are the Spaniards.* 1.919 Of some they have squeezed out their brains. Others they have rosted till their eyes dropt out. And think they shew the innocent Indians great favour, when they do not for their pleasure whip them with cords, scratch them with thornes, and day by day drop their naked bodies with burning bacon.

Another Author addes, In India you may find more cursed prodigies than ever the Sun beheld in any Map of misery, where the Roman Apostles did exceed Cain, or (if possible) Judas; where they ravished and then murthered Queenes, tore infants in peices, cast men to mastives, cut children in collops to feed dogs; men never did the like, Devils could do no more. The Romans descended from Edom, say the Jewes, Edom had a name of blood, Mount-Seir, was their possession,* 1.920 the hill of blood, Acheldama their purchase, the field of blood. Our English when they grow Romish, against the nature of our Nation, become bloody; which is im∣puted to the scituation of the English Colledge in Rome, which is founded in the ruines of bloody Neroes house. Of all the stories of Christians, of Heathens, of all the bloody Tragedies plotted in hell, or acted under heaven; never any so horrid as the bloody baptisme of India by the Jesuites; They have long intended to have the second part of this Tragedy to be acted here.

The courtesie that Polyphemus promised Ʋlisses, was, that he should be the last

that he would devour. The tender mercies of the wicked are cruel, Pro. 12.10.

It was said of our K. Edward the fourth, that he had made the white rose flourish, as long as Henry the fourth the red: if he had not made it change colour with too much blood.

Q. Tomiris having overcome Cyrus, and taken him, cut off his head, and casting it into a boll of blood, said Satia te sanguine. Those who are the lovers of other mens miseries, usually misery finds them out.

—Instruments of cruelty are in their habitations.* 1.921 O my soul, come not thou into their secret; unto their assembly mine honour be not thou united: for in their anger they slew a man, and in their self-will they digged down a wall.

Cursed be their anger, for i•• was fierce; and their wrath, for it was cruel.

Revenge.

Some have been heard to say,* 1.922 O how sweet is revenge! What a pleasent draught is a draught of blood! Spightful spirits hunger and thirst for the downfall and misery of those who stand in their way; nor will any thing satisfie hatred, but the ruine of those who are hated.

Yea, some men, though themselves be mortal, yet their wrath may seem to be immortal: As was Hanibals against the Romanes: and our Edward the first against the Scots:* 1.923 Adjuring his Son and Nobles, if he died, not to bury his corps, till they had absolutely subdued the countrey.

Bodinus relates a most tragical story; An Italian was at deadly feud with one once his familiar friend,* 1.924 and for ten years sought occasion to satisfy his wicked re∣venge, but being frustrated of his hope, pretended reconciliation, and having one time an advantage, sets on the man, overcometh him, and is going to kill him. The miserable men desired him to spare his life; The revengeful man said he would do it, on condition he would renounce God, and all the benefits of his soul; Though this was hard to the poor man, yet fear of death makes him renounce God and Salvation, upon which that wretched malicious enemy killeth him, with this boast, Now he had satisfied his revenge, for he had not onely killed his body, but damned his soul. It is a great depravity in our natures, and surely an affection that savoureth of hell; to comfort our selves in the sufferings of others: But to procure the miseries of others in those extremities, wherein we hold an hope to have no society ourselves, is me∣thinks a strain above Lucifer, and a project beyond the primary seduction of hell.

Revenge,* 1.925 1. It is an effeminate passion; the generous mind disdaineth it, as not daining to debase himself. These are the worst spirits that are possest with thoughts of revenge.

—Quippe minuti Semper, & infirmi est animi exiguique voluptas, Ʋltio.—

Hail,* 1.926 thunder, lightning, hurt not superiour bodies, but inferiour: so childish quar∣rels hurt not great and high minds. 2. It is a biting passion, like a worm it gnaw∣eth the heart of him that is infected with it. 3. It is full of injustice, it tormenteth the innocent. 4. The execution is not onely painful, but dangerous, he doth that he wisheth to be undone; the fear of justice tormenteth him, and the care to hide him, those that love him. 5. To kill his enemy is not revenge, for he feeleth not the power of his wrath, which is the end of revenge. In true revenge the revenger takes some pleasure, and he upon whom he is revenged, must feel the weight of his displeasure, and repent, which he that is killed cannot do. Besides, to kill is coward∣ly, for though it makes an end of the quarrel, yet it wounds the reputation. It is a trick of precaution, not of courage; the way to proceed safely, not honourably.

A wise man will neglect injuries.

Momus in Lucian, tels Jupiter, It is in thy power whether any one shall vex or wrong thee. One having made a long and idle discourse before Aristotle, conclu∣ded it thus, I doubt I have been too tedious unto you (Sr. Philosopher with my many words: In good sooth, said Aristotle, you have not been tedious to me, for I gave no heed to any thing you said.

The manlier any man is, the milder and more merciful, as David, 2 Sam. 1.12. And Julius Caesar, who when he had Pompey's head presented to him, wept, and said, Non mihi placet vindicta, sed victoria, I seek not revenge, but victory.

True it is, that private revenge is utterly unlawful, unlesse it be in a mans own necessary defence, where the case is so sudden, that a man cannot call in the help of the Magistrate, but must either kill or be killed. Otherwise that of Lactantius holdeth true, Non minus mali est injuriam referre quàm inferre. And that of Seneca, Immane verbum est ultio, revenge is a cruel word.

I will conclude this in the words of Ambrose; O domine,* 1.927 cur emere me jubes gla∣dium, qui ferire me prohibes? Cur haberi precipis quem vetas promi: nisi forte, ut sit parata defensio, non ultio; ut videar potuisse vindicare sed noluisse.

Dearly beloved, avenge not your selves, but rather give place unto wrath:* 1.928 for it is written, Vengeance is mine, and I will repay, saith the Lord.

Murder.

It is reported of the Bees, that aegrotante unâ, lamentantur emnes, when one is sick, * 1.929 they all mourn: And of sheep, that if one be faint, the rest will stand betwixt it and the sun, till it be revived: Onely man to man is most pernicious. We know that a bird, yea a bird of prey once fed a man in the wildernesse; that a beast,* 1.930 yea a beast of fierce cruelty spared a man in his den; Whereupon saith a learned Father, Ferae parcunt, aves pasount, homines saeviunt; hence also we may conclude with Solomon, Pro. 17.12. Let a bear robbed of her whelps meet a man,* 1.931 rather than a fool in his folly.

Surely if others sins have a woe hanging at their heeles, according to that of Job, Cap. 10.15. bloody men shall have a woe with a witnesse. Nahum. 3.1. as those that walk in the way of Cain, ••ude 11.

The blood of one Abel, had so wany tongues as drops;* 1.932 and every drop a voice to cry for vengeance. True, neither did the blood, nor the earth speak formally; the blood had no voice, and the ground was silent; blood hath no more voice of its own than water hath, or than a fish that lives in the water hath; but the Lord speakes thus, to shew that he will certainly bring bloody sins, chiefly the sin of blood to light. The justice of God in all ages hath sent out his writ of enquiry after bloody men, and for the blood of the innocent. Yea, God will (as it were) give a tongue to the earth, he will make speechless creatures speak, rather than blood shall be con∣cealed.

Blood may be concealed a long time, but blood shall not alwayes be concealed. Murder is a crying sin, for which God makes inquisition, and strangely brings it to light. Wonderful are the instances how murderers have met with the hand of re∣venge; some immediately from God, others from the civil sword of the Magistrate, some from the hand of murderers like themselves, and many have done violence to their own lives, being haunted and hunted, by the furies of their own consciences.

It was a saying of K. James, that if God did leave him to kill a man, he would think God did not love him.

The blood of man violently spilt, doth not bring sorth hony-bees, to sting hands and face; but the monstrous beast called revenge, which hath destroyed whole kingdomes.

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The blood of a wicked man,* 1.933 if innocently shed, cryes; If Abel had murdered Cain, Cains blood would have cryed and called upon God, for justice against Abel: But Abels blood cryes according to the worth of the person, for Abel was a Saint, &c. Psal. 72.14. Psal. 116.15.

Blood-guiltiness made not onely Cain restlesse,* 1.934 but how terrible also was the voice of it in Judas conscience? It did need no tongue, no voice, no witnesse to accuse it, but his own; No man accused Judas, but in case of blood, Judas must accuse himself: Mat. 27.3 The burden of it lyes so heavy on the conscience; and how strangely doth the Lord bring forth blood by the persons themselves!

The busy brood of Romes factors, are called Jesuites; but they may more fitly be called Jehuites, Jesus was as meek as a Lamb, but Jehu was a man of blood, so be they.

Andronicus the old Emperour of Greece, in his speech to his young Nephew, said, Forasmuch as I (next unto God) have been the Author of thy nativity and increase, give me my life,* 1.935 spare thy fathers head, & with violent weapon spill not that blood, from which thou thy self hast taken the fountain of life. Man truly beholdeth heaven and earth, and heaven and earth behold mens actions. Wherfore make not the heaven and the earth beholders of so wicked an outrage, as never man ever committed. If brothers blood long ago cryed out unto the Lord against Cain, how much lowder shall the fathers blood cry unto the Lord, and declare so great a wickednesse unto the earth, the sun and starres, and make it abhorred of all the Princes of the world? Regard my mise∣rable old age, which of it self promiseth unto me shortly death. Reverence the hands, which have oftentimes most lovingly embraced thee, yet crying in thy swa∣thing clouts; Reverence those lips, which have oftentimes most lovingly kissed thee, and called thee my other soul. &c.

Charles the ninth of France, Author of the bloody Massacre of Paris, died of ex∣ceeding bleeding. Richard the third of this Kingdome, and Q. Mary, had the shortest raigns of any since the conquest. Absolom and Achitophel came to tragi∣cal and unhappy ends. So did all the Primitive persecutors, according to that, Psal. 55.23. Bloody and deceitful men shall not live out half their dayes.

Phidias painted the image of Minerva, with his own, that none could deface the one, but both. So hath God imprinted his own image upon man: And though (its true) by the fall it is defaced and abolished, yet are there some reliques thereof still abiding, which God will not have destroyed.

Consider, if hatred be so damnable, what is murder? It is the destruction of Gods image, of a member of Christ, for whom Christ died, and a Temple of the Holy Ghost. The land is polluted by it, and cannot be expiated but by blood. If Dives be in Hell for not saving life, how shall they escape Hell that destroy it?

Whose sheddeth mans blood,* 1.936 by man shall his blood be shed: for in the imag•• of God made he man.

The Law is made for the lawlesse and disobedient—for murderers of fathers,* 1.937 and murderers of mothers.

Deliver me from blood-guiltiness,* 1.938 O God.

Ingratitude.

Omne dixeris maledictum, cum ingratum hominem dixeris.

To render good for evil is divine; to render good for good, is humane; to ren∣der evil for evil, is bruitish; but to render evil for good, is devillish. While I hold up his chin, to save him from drowning; he with his heel should kick me under water!

Lycurgus the Lacedemonian law-giver would make no law against such; Quod prodigiosares esset beneficium non rependere, because it could not be imagined, that any would be so unworthy, as not to recompence one kindnesse with another. And the old Romanes decreed, that such as were found guilty of this fault, should

be cast alive to the Cormorant, to be pulled in pieces and devoured.

Ingrato quod donatur, deperditur, saith Seneca. And, Amare non redamentem,* 1.939 est amoris impendia perdere, saith Hierom: All's lost that is laid out upon an un∣thankful person; He buries benefits, as the barren earth doth the seed.

He is (as once was said of the Pope) like a Mouse in a satchel, or a Snake in ones bosom, who do but ill repay their Hostess for their lodging.

An unthankful man is a naughty man, nay, he is an ugly man: Therefore our Saviour fitly yokes them together.

—To the unthankful, and to the evil.* 1.940

Injury.

Qui nescit ferri injurias, vivere nescit. Socrates, when one gave him a box on the e••r in the market-place, said, Quàm molestum est nescire homines, quando pro∣dire debeant cum gratiâ? What an odd thing it is, to go abroad without an head-piece?

Pestifera vis est valere ad nocendum, saith Seneca. And yet again bars revenge:* 1.941 For (saith he) Quemadmodum praecisae arbo••es plurimis ramis repullulant, ita cru∣delitas auget inimicorum numerum tollendo; For, it engageth all their relations a∣gainst us in the quarrel.

In a matter of strise (saith Basil) he hath the worse, that carries it. And Ari∣stotle himself yieldeth, That of the twain, it is better to suffer the greatest wrong, than to do the least.

But how many have we like the angry Bee, that care not to sting another, though it be to the loss of their own lives? Whiles we are thus busie in breaking those darts, that men shoot from afar against us; we are oppressed by the Devil near hand us. Nay, in thus resisting evil, we give place to the Devil; whom if by pati∣ence and forbearance we could resist, he would flie from us.

Not rendring evil for evil.* 1.942

Innocency.

After that Bajazet and his four sons were made away,* 1.943 at the command of So∣lyman the Magnificent, there remained the youngest, but new-born, and at nurse; who was now, upon the death of his father, commanded by his said Grandfather to be strangled also. The Eunuch sent by Solyman to have done the deed, and loth to do it himself, took with him one of the Porters of the Court, a desperate and otherwise an hard-hearted Ruffian, a man thought fit to have performed any vil∣lany: He coming into the chamber where the Child lay, and fitting the bow∣string to the Childs neck to have strangled him, the innocent Babe smiled upon him, and lifting up it self as well as it could, with open arms offered to have embraced the Villain about the neck and kissed him. Which guiltless simplicity so wounded the stony-hearted man, that he was not able to perform the intended butchery of the poor simple Child, but fell down in a swoun, and there lay for dead. Such is the rare force of Innocency.

Yet, we must neither be Foxes, nor Asses.* 1.944 He that makes himself too much a Sheep, shall scarce escape worrying with Dogs. Columbine simplicity doth well, when it is mixed with Serpentine subtilty. A Serpents eye (saith one) in a Doves head, is an excellent ornament.

Be wise as Serpents, and harmless as Doves.* 1.945

Contentation.

Pirrhus being demanded of Cyneas, What he intended after he had won his many great intended Victories? answered, Live merrily. To whom he replied, So he might do already, would he but be content with his own.

It is not the great Cage, that maketh the Bird sing; Nor the great Estate, that brings inward joy, and cordial contentment. As a Bird with a little eye, and the advantage of a wing to soar with, may see far wider than an Oxe with a greater, so the Righteous with a little estate, joyned with faith and devotion, may feel more comfort, and see more of Gods bounty, than one of vast possessions, whose heart cannot lift it self above the earth.

But few are content with their estate: If a man have an hundred pounds, he would have two; * 1.946 if two, then five; if five, then a thousand; if a thousand, then ten thousand, &c. and so in infinitum. If a man have one house, then he would have another; if two or three, then a whole Town; if one Town, then many, nay a whole Country. If he be a Gentleman, he would be a Knight, a Lord, &c. Nay, if he have one Kingdom, he must have many: If he have the whole World, he will dig for more, as Alexander did.

The greatest thing in the least compass,* 1.947 is a contented Mind in a mans body. And this only hath the child of God, who sees, that true piety hath true plenty; and therefore he is never without a well-contenting sufficiency. As a Traveller when he cometh to his Inne, if he can get a better room or lodging, he will; if not, he is content, for he considereth it's but for a night: So the Christian Pilgrim, if God send him in a plentiful estate, he gladly makes use of it; if otherwise, he can live with a little: and if his meanes be not to his minde, he can bring his mind to his means, and live upon reversions. A little of the creature will serve turn to carry him through his pilgrimage; in his Fathers house he knows is bread enough; and on the hope of that he goes on as merrily, and feeds as sweetly, as Sampsen did of his hony-comb. * 1.948

Godliness with contentment is great gain. Therefore having food and raiment, let us be therewith content. Yea,

Be content with such things as ye have.* 1.949

Ambition.

The poysonful Aconite so much desired of the Panther, is purposely hung up by hunters,* 1.950 in vessels above their reach; whereof they are so greedy, as they never leave leaping and straining thereat, till they burst and kill themselves. Even so, Pride and Ambition admit neither the beams of grace to mollifie the hardness, nor the bounds of nature or reason to restrain the swelling exorbitancy thereof.

Ambition is an immoderate thirst after Honour,* 1.951 or an excessive desire of great∣ness. Having Lucifer's Motto, Ero similis Altissimo.

An ambitious man will be ever first, he never looks backward, but will be for∣ward: And not therewith satisfied, but still cries, Aut Caesar, aut nullus.

There are some people that sleep with their eyes always open. Such are ambiti∣ous men, whose senses although bound up so, as they will not hear truth told them, nor the manifest danger; yet is the eye of their imagination ever watchful, to seize upon every advantage, that may serve to further their end: So as they never take houres rest in the sweet sleep of Content. They sow the seeds of dis∣content, and blow the coals of sedition in the hearts of rebellious subjects.

This was the sin that lost the first Sheep: For he not being content in the green pasture wherein God had placed him, must needs be brusing of the fruit of the Apple-tree, which the same Lord had forbidden him to eat of; And so striving to be as God, made him fall from what he was.

It is a sin of such force, that even Christs Disciples strive,* 1.952 in a most grievous manner, in the chamber prepared for the Passover, in Christs presence, and pre∣sently after they had received the Sacrament; about a small matter, earthly Su∣premacy, which of them should be greatest.

It is the last vice that leaveth us: Hence it is called by some,* 1.953 the heart of the old man; because it is Primum vivens, & ultimum moriens, The first that lives, and last that dies. By others, the shirt of the soul; because it is the last vice it putteth off.

Art thou ambitious? Do'st thou spread thy fails,* 1.954 for the wind of Popular ap∣plause to breathe upon? Hast thou both wing and will to soar aloft with Icharus? Beware his fall: thy waxen wings will be dissolved. Thus whilst thou art floating, and (Camelion-like) feedest upon the air of thine own fancy; whilst thou art building a second Pyramides in the air, death shall prevent thee.

Ambition hath a short reign, seconded with perpetual infame: Insomuch as the wide womb of the Earth can never afford a grave sufficient to bury its shame.

The best remedy when we find it tickle us, is to quench it in the fountain of all gooness. Thus Paul: I laboured more abundantly than they all; yet not I,* 1.955 but the grace of God which was in me.

Curiosity.

Cambyses, to decide a frivolous controversie, let the lot be by hitting his sisters son directly thorow the heart with an arrow.

Antonius Piles was excellently learned, and had so subtile a wit, that in common speech he was called Cymini sector, a divider of Cummin-seed,* 1.956 which is one of the least seeds.

There are a great many that trouble their heads about matters, rather to be admired, than curiously pried into: And generally they end in this, that lusts are the measure of their living, and vain speculations the issue of their learning.

It is good therefore for every one manere intra metas.* 1.957 They be not the highest instances, that give the surest informations; Well expressed in Thales, that whilst he gazed upwards to the stars, fell into the water: For if he had looked down, he might have seen the stars in the water; but looking aloft, he could not see the water in the stars.

—Quae te dementia coepit, Quaerere sollicitè quod reperire times?

I fear me, our eyes be greater than our bellies; and that we have more curi∣osity than capacity: We embrace all, but we fasten on nothing but wind.

Lord, my heart is not haughty, nor mine eyes lofty;* 1.958 neither do I exercise my self in great matters, or in things too high for me.

Surely I have behaved and quieted my self, as a child that is weaned of his mother; my soul is even as a weaned child.

Blessing.

Benedictio

• 1. Divina, cujus author Deus.
• 2. Humana, cujus author homo.

Deus benedicit

• 1. Animantibus, ut crescant & multiplicentur.
• 2. Sabbatho ut sanctificetur.

Homo benedicit

• 1. Deo, nomen ipsius celebrando.
• 2. Rebus, cultui illas divino celebrando.
• 3. Fratribus.

Ex authoritate

• 1. SAcerdotali, ut pracipitur Aaroni, Num 6 23.
• 2. Propheticâ se•• Patriarchali, ut fecit Noah.
• 3. Ex charitate, ut unusquisque proxinto fausta omnia precatur.

The blessing of the Lord it maketh rich, * 1.959 and he addeth no sorrow with it.

Bless them which persecute you; bless, and curse not.

Cursing.

If the Prophets cursed their enemies at any time, * 1.960 it was not livore vindictae, sed zelo justitiae; Not out of a vindictive spirit, but by the instinct of Gods holy Spirit, and out of a zeal for Gods glory. Austin saith, that David's Cursings are rather Prophecies, shewing what shall come unto them, than any wishes of his own, as desiring that such things should come to pass.

Cursing men are cursed men. Witness the Jews, who to this day are still great Cursers of Christians; they shut up their daily prayers with Maledic Domine Na••araeis! And how it cometh home to them, who knoweth not? even wrath to the utmost.

Epiphamins and Chrysostom falling out about Origin's writings, wished a curse to one another; and it fell our accordingly; The one died ere he came home, and the other was unbishoped.

Pol••n••s tells of one Thomas Linacle, * 1.961 an English-man, who reading Mat. 5.44. Bless them that curse you; cryed out, O my friends, either this is very absurd, or we are no Christians.

We may not curse any (saith Hierom) no not the Devil; * 1.962 though he deserves to be cursed, yet it must not go out of the Arch-angels mouth. It may be some uncircumcised Goliah accustoms himself to such grievous things; but the tongues of the children of God drop no such gall and poyson, but honey and oil, and much graciousness.

If thou sayest, Thou art provoked; this excuseth thee not, but manifests thy cankered nature. A 〈◊〉〈◊〉 hath fire in it; but unless it be provoked by the Steel, it is not seen.

As the Bird taking her flight from her nest, fetcheth a compass, and by and by returns thither again: So Curses come in where they go out; returning upon a mans self, as do stones cast against a wall.

A man that takes up an Adder in his hand, or Fire to throw against his enemy, hurteth himself most; so it is with them that curse their adversaries.

I have not suffered my mouth to sin, * 1.963 by wishing a curse to my enemies soul.

Imprecation.

Holy men of God have sometimes made use of Imprecations, Diris se devovens, thereby to clear themselves from false imputations. The like may be done by us, but sparingly, and not without great necessity; lest if we do it falsly or rashly, God say Amen, and set his Fiat to it, as he hath done in sundry instances in seve∣ral 〈◊〉〈◊〉.

Mention is made in our Chronicles, of two that rotted above ground, * 1.964 according to their wish: And of another hanged; which he confessed was just upon him, for that in Carding and Dicing he had often wished himself hanged, if it were not so and so.

In Germany, Anno 1551. * 1.965 The Devil in a visible shape lifted up a Cursing woman into the air, and there-hence threw her down, in the view of many people, and brake her neck.

Another brought her daughter to Luther, intreating his prayers for her, for that she was possessed by the Devil, upon her cursing of her; For when she said in a rage against her daughter, Involet in te Diabolus, The Devil take thee; he took possession of her accordingly.

The same Author relateth a like sad story, of a stubborn son, cursed by his father, who wished he might never stir alive from the place he stood in; And he stirred not for three years.

The Jews saying of Christ, His blood be on us and on our children! God said Amen to this woful curse, which cleaves close to them and their posterity.

As he loved cursing, so let it come unto him, As he delighted not in blessing, so let it be far from him.

As he clothed himself with cursing, like as with his garment; * 1.966 so let it come into his bowels like water, and like oil into his bones.

Let it be unto him as the garment which covereth him; and for a girdle wherewith he is girded continually.

Violence.

Robbing is a violent taking away from any.* 1.967 Hence violence and ••obbery are joined together, Levit. 19.13. A••o•• 3.10.

Wicked men are said to drink the wine of violence, Pro. 4.17. that is, They spoil others; and what they get that way, they live upon, make merry with.

There are secret Robbers, doing it by deceit and fraud; * 1.968 robbing while they pretend to seek for right: And so the Law may be made a shadow to many law∣less actions. He is a Robber, that takes his neighbours right from him by pretence of Law, as well as he that takes away his purse by the high-way. Again, others rob secretly, while they seem to fell. A man may rob with a pair of Ballances or Me••e∣wand in his hand, as well as with a Sword or Pistol in his hand.

And there are also open and violent Robbers, who waste, * 1.969 spoil and destroy all that comes neer them, and eare not who sees: Such are Warlike robbers, who bring power to do what they cannot do by justice: Those boysterous sons of Mars,* 1.970 men of blood and violence, who make their will their law, and think they may do whatsoever they have power to do. These have a will to destroy as much as they can; but they cannot destroy as much as they will: If they could, the whole World must fall before them, if it will not fall down unto them. And truly, the usual effect of War is waste and spoil.* 1.971 It is said of the Turkish wars, that where the Grand Seignour's horse sets his foot, no more grass will grow; he makes havock of all.

Alexander the Great was told to his teeth, by a Pyrate taken at Sea, and con∣demned by him, That he was the greatest Thief in the world: I am condemned (said he) for robbing at Sea in a little Ship; but thou robbest at Land all the world over, and art applauded. And what was Julius Caesar, who said, That for a Kingdoms sake, Right might be violated?* 1.972 And who robbed his Country of Li∣berty, for the satisfying of his unlawful desire of Greatness?

And certainly, He that hath power, hopes he may oppress, and go unpunished. Some durst not oppress, but for the shelter of an high place. More there are who steal by reason of their abundance, than by reason of their want. What they have, gives them ability to rob for more. These are Nimrods, * 1.973 mighty 〈◊〉〈◊〉 before the

Lord; not of beasts, but of men, whose estates and lives they sacrifice to their own lusts.

Yet there want not some to commend these, * 1.974 as there were that applauded Cain for killing his brother; and that extolled the Sodomites, Core and his Complices, and Judas the Traitor. Yea, there was one Bruno found, that wrote an Oration in commendation of the Devil, who hath given him his reward (no doubt) by this, unless he recanted that monstrous madness.

These unjust men of violence may prosper for a while; And God suffers it to be so, 1. That men may have opportunity to discover themselves what they are. 2. To make them more unexcusable for being what they are. Hence such as will not let God rest, yet God lets them rest: Though they would throw God out of Heaven, if they could; yet he will not throw them out of the Earth, though he can. But yet mark the issue, when we come to see the opening of Gods hand. It's a sad thing for men to feed upon those murthering morsels of sin, which they must even be disgesting in hell.

We may not wrong or rob any man, either by force or fraud, directly or in∣directly.

Mr. Perkins makes mention of a good man, who being ready to starve, stole á Lamb: And being about to eat of it, with his poor children, and (as his manner was afore-meat) to crave a blessing, durst not do it; but fell into a great per∣plexity of conscience, acknowledged his fault to the owner, and promised restituti∣on, if ever able to make it.

Samuel could say, 1 Sam. 12.3. Whose oxe have I taken? or whose ass have I taken? or whom have I defrauded? whom have I oppressed? It were well such in∣nocency could be found in men now adayes: We have bee, full of plundering and spoiling one another; yea, many have been spoiled of all they had.

A poor mans livelihood is his life, * 1.975 Mar. 12.44. Luk. 8.43. He is in his house, as a snail in his shell; crush that, and you kill him quite. God therefore who loves Par pari referre, to pay oppressors home in their own coin, will have life for life, if they may escape so, * 1.976 and not be cast to hell among those cruel ones.

Oh that these Cannibals would think of this, before the cold Grave hold their bodies, and hot Hell hold their souls!

I shall conclude, with telling you what David saith, Psal. 140.11. Evil shall hunt the violent man to overthrow him. That is, Certain ruine abides the violent man; One judgment of God or other will hunt him like a wild beast, till he be overthrown. Yea, his own violent dealings shall come upon him, and overwhelm him.

Thou shalt not steal. * 1.977

Wo to thee that spoilest, and thou wast not spoiled;—When thou shalt cease to spoil, thou shalt be spoiled,—

Trust not in oppression, * 1.978 become not vain in robbery.

Ʋsury.

Erubescit Ʋsura nomen, * 1.979 sed lucrum non erubescit.

In Usury three things are considerable,

• 1. Lending.
• 2. Gaining.
• 3. Covenanting.

Tolend money for gain, * 1.980 interposita paction••, that is Usury. It is gain taken meerly for the lending of a thing: Herein it's conceived lies the formality of it, viz. the covenanting, agreeing, and contracting to have so much for what is lent.

Gregory Nyssen gives this character of an Usurer, comparing him to one giving water to another in a Fever, which doth him no good, but a great deal of mis∣chief: So he seems for the present to relieve his brother, but afterwards greatly ••••••ments him.

Another thus: An Usurer is an exacting Creditor, Qui nullum diem gratis occi∣dere creditori permittit. His money is to Necessity, like cold water to an hot Ague, that for a time refresheth, but prolongeth the disease.

The Usurer follows his Debtors, as Eagles or Vultures do an Army, to prey upon the dead corpses. Men come to him as birds to an heap of corn; they desire to seed, but are destroyed in the ne••s. He loves no labour, but lives a sedentary life; his Pen is his plough, Parchment his field, Ink his seed, and Time his rain to ripen his greedy desires. This man hath no excuse for hard-heartedness; for where can he cast his eyes, that he beholds not objects of charity?

Usually he is as unwilling to part with what he hath unjustly gotten, as what he hath good title unto: As is the proverb (or rather fable) of the young Kite, that thought she had vomited up her own guts, when it was only the garbage of some other fowl, that she had hastily swallowed, and was not able to digest.

The Usurer (saith one) breeding money of money to the third and fourth generation; proves like the Butlers box, which at length draws all the Counters to it.

Agis the Athenian General, * 1.981 set fire upon all the Usurers books and bonds in the Market-place; than which fire, Agesilaus was wont to say, he never saw a fairer.

Aristotle in one page condemneth the Usurer and the Dicer; * 1.982 and yet some Chri∣stians blush at neither.

Many are the evasions which men have framed; amongst the rest, * 1.983 distinguish∣ing biting Ʋsury from toothless Ʋsury. But both these are condemned, Hzek. 18.8.13. And no man of note in all Antiquity (Jews and Manichees excepted) for one thousand five hundred years after Christ, hath ever undertaken the defence thereof; neither is there any ground in Scripture for that distinction.

Indeed, whereas mention is made of biting Usury, it telleth us, * 1.984 that Usurers are Men-eaters, Psal. 14.4. Like Pickrels in a pond, or Sharks in the sea, that devour the lesser fishes. These Ostriches can digest any metal, especially Money.

I conclude, There is no footing for Usury in the Word of God: * 1.985 It rather makes void three great rules which our Lord and Saviour hath given us in the Gospel; Read them, and ponder them, Mat. 7.12. Luk. 6.35. Heb. 13.5.

Let men therefore take heed how they meddle with Usury, seeing there is such a cloud of witnesses against it; and not trust to a distinction of mans brain, making biting Usury unlawful, and other Usury lawful; lest by this distinction they get money in their coffers, and lose their souls at last. For as Alphonsus saith, Such gain is the sepulchre of the soul; and he must not sojourn in the Tabernacle of the Lord, that puts his money to usury: And surely it's an ill Trade, that excludes a man from Heaven.

Lord, who shall abide in thy tabernacle? who shall dwell in thy holy hill? * 1.986

—He that putteth not out his money to Ʋsury.

If thou lend money to any of my people that is poor by thee, thou shalt not be to him as an Ʋsurer, neither shalt thou lay upon him Ʋsury.

You exact Ʋsury every one of his brother. I pray you, let us leave off this Ʋsury.

Restitution.

It is necessary to the remission of sin. Things stollen must be restored; and fraud is no better than theft.

Restituere est aliquem iteratò in possessionen•• & dominium rei substituere. * 1.987 Resti∣tution is a constitution of a man in the right possession of the thing again.

The wrongs whereof restitution is to be made, are bona—

• 1. Animi.
• 2. Corporis.
• 3. Famae.
• 4. Fortunae.

The goods of the Mind, if we have been the means of the distraction of any: The goods of the Body, * 1.988 if we have wounded any: The goods of Fame, if we have defamed any: And the goods of Fortune, (as we call them;) If we have wronged any this way, let us be careful to make restitution. Sin is not remitted (saith Aug.) unless the thing taken away be restored.

De quànto, how much is to be restored, we will not curiously dispute. At the least simplum, the same thing, if it be possible; If not, yet something equivalent thereunto, and according to the quantity of the wrong: If the party have sustein∣ed much wrong, by a long detention of it, then duplum or triplum, as the School∣men speak. Zacheus offers a fourfold restitution.

The person to whom restitution is to be made, * 1.989 is the party himself, if he be alive; or else his heirs; And where there is none, (saith Eusebius) the Church is heir.

Sultan Selymus told his Counsellor Pyrrhus, who perswaded him to bestow the great wealth he had taken from the persian Merchants, upon some notable Hospital, for relief of the poor; That it ought rather to be restored to the right owners: which at his command was done accordingly.

Mr. Burroughs in his Commentary on Hosea, saith; I my self know one man that had wronged another but of five shillings, and fifty years after could not be quiet, till he had restored it.

Father Latimer saith, He that makes no restitution of goods deteined, shall cough in hell, and the Devils shall laugh at him. And he further saith, that preaching up∣on this subject, divers were so wrought upon, that they presently came in and made restitution of goods unjustly gotten, considerable summs: Amongst whom, Mr. Bradford was struck in the heart, for one dash of a pen, which he had made without the knowledge of his Master; and could never be quiet, till by Latimer's advice, restitution was made; for which he did willingly forgo all the private and certain patrimony which he had on earth.

If our Conscience tells us, we have wronged any, let us make satisfaction for the wrong. 1. It is Gods precept, Ezek. 33.15. 2. They are worse than Judas, that restore not, Mat. 27.3. 3. The thing remaining, will ruinate thee and thy house too; as Naboth's Vineyard did Ahab.

Wh••se oxe have I taken? * 1.990—and I will restore it.

If I have taken any thing from any man by false accusation, I restore him fourfold.

If he hath wronged thee, * 1.991 or oweth thee ought, put that on mine account; I will repay it.

Piety.

It is a kind of heavenly impression or propension in the heart and soul of a man, which inclines, and is apt to carry it in all the motions and tendencies of it upon God, or towards God; that is, to cause it to remember God and his glory, in all the actings and workings thereof, and to raise, frame and order these in a regular and due proportion thereunto.

• 1. God commands it in this sense, 1 Cor. 10.31. To do a thing to Gods glory, requires, 1. That the deed be such for the nature and kind, as is apt to yield matter or opportunity to men to glorifie God. 2. That such actions be qua∣lified with dueness of circumstance in time and place. 3. That a man consult with the glory of God, and steadily inform himself, what that would have done for its exaltation. 4. That the heart or soul, in or before the doing of it, make a secret deed of consecration, or dedication of it to this end.
• 2. It is prest by great and precious promises, 1 Tim. 4.8. With what an high hand is it lifted up by the most high, when as he layes down both heaven and earth at the feet of it?

• 3. By threatnings, Psal. 14.5, 6. 1 Pet. 4.18. 2 Pet. 1.6.3.7. All these arrows are levell'd at the face of ungodliness.
• 4. It's very powerful: Many have a form, but few the true power of godliness.

Heathens themselves, shewed a veneration of their Gods, by imitating them. To profess Christ in words, and decline him in practice, is no less than to disclaim him, and pronounce him a Cheat. 1 Joh. 2.6.

The goodness of Gold is not only tried by ringing, but also by the touchstone: So the trial of Godliness and Faith is to be made not of words only, but by action and performance of deeds. Ea est enim vera pietas, quae proponit divina humanis, & perpetua temporalibus.

Exeat Aulâ qui vult esse pius, is too often verified.

Follow after Godliness. * 1.992

For, Godliness with contentment is great gain.

Yea, Godliness is profitable unto all things, having promise of the life that now is, and of that which is to come.

Impiety.

Turn a Child loose into an Apothecaries shop, or an Idiot; and that Gally-pot which looks fairest, shall have his first hand, though full of poysonous drugs; whereas the judicious would choose the wholsomest; being led not by sense, but by skill: So the Impious is taken with the specious shew of sinful pleasures, at least he supposeth that Gain is godliness; but the truly wise know the danger, being fully assured, that Godliness with contentment is great ga••n.

Antiochus intemerantià vitiorum ita fascinatus, ut Judaeos cogere caepit, * 1.993 ut abrogato more patrio, nec infantes suos circumciderent, porcósque super aram im∣molarent, quibus omnes quidem adversabantur, optimus vero quisquis propterea trucidabatur.

The wrath of God is revealed from heaven, * 1.994 against all ungodliness and unrighteous∣ness of men.

Sanctity.

It is an honorable impression, property or quality, in the rational nature or being, which disposeth the subject to an absolute and utter separation and ab∣horrency in affection, from whatsoever is sinful, or such: And such wayes and actions which proceed from such a principle as this, may be called holy.

Some do difference it from Godliness thus: Holiness is as before described; but Godliness is a disposition which inclines the person in whose soul it taketh place, to act for God, and to make the advancement of his glory, the supreme end of their wayes and actions. Holiness may be compared to the lustre or brightness in gold; Godliness, to the weightiness, or that propension in it, which in the motion of it carries it toward the center. Holiness respects the nature and qua∣lity of the action, and engageth to a serious and zealous rectitude in these: Godliness respects the end of the action, and carries the agent in his intentions herein upon God.

Besides, they are different in their nature, in that Holiness is ascribed to God, * 1.995 but never Godliness: He is often said to be holy, never godly. And the holy Apostle exhorts to these, as to two several graces, 2 Pet. 3.11. Yet they are never divided in their subject: For the holy man is stirred up of God, to make God and his glory the soveraign end of all his ways, which is Godliness.

To promote Holiness in the world, God useth various engines, viz. Precepts or commands, Lev. 11.44, 45.

[unspec 2] Motives and arguments, 1. God himself is holy, and he would have men communicate with him in his darling attribute. 2. Men and women are brought into a capacity of being holy, by the death of Jesus Christ, 1 Pet. 1.17. 3. God hath made many great and precious promises unto it, wherein he stands engaged to the sons and daughters of men, 2 Cor. 7.1. 4. God is unable to bear the world in an aversness from holiness, Heb. 1.14. 5. The beauty and glory of it; hence often called by that name, 2 Cor. 3.18. Eph. 5.27. 6. The peace it brings. 7. And joy it begets.

[unspec 3] Examples. The Scripture, in the memory of those that were holy, seems to embalm them with honour to posterity, on purpose that being preserv'd, the world by them might learn and follow holiness in all succeeding generations. It hath the superscription, express and image of the glorious God upon it.

—What manner of persons ought we to be, * 1.996 in all holy conversation and godliness?

Civility.

As there are some things that glister, but are not true Gold; so some things shining, which are not true Grace: Civility and Morality are far from true Sanctity. Yet herein it is not only possible, but easie to mistake: Learn therefore to difference them.

[unspec 1] Civility and Morality, hath respect only to the outward carriage and comport∣ment; but true Sanctity hath respect chiefly to the heart, searching into the secret corners, the very spirit of the mind. So did good David, when he prayed, Cleanse thou me from secret faults.

[unspec 2] That teacheth a man to avoid gross vices, notorious offences, scandalous enormities: But it is only Holiness which causeth a man to make conscience of the least sins, as well as the greatest. * 1.997 To which Bernard saith excellently, Hanc sollicitudinem non facit nisi Spiritus Sanctus, qui ne minimam paleam intra cordis quod possidet habitaculum patiatur residere.

[unspec 3] Holiness inlightens a man to look on the same sins, which Morality and Civility discovereth, with another and a cleerer aspect: since whilst the Civil person only abhors them as enemies to his good name, and the Moralist as repugnant to reason; the Holy man loaths them, as breaches of Gods law, and offences to his Majesty. Thus repenting David, and the returning Prodigal, looked upon their sins, as against and before God. Psal. 51.4. Luk. 15.21.

[unspec 4] Civility restraineth sin, but Holiness conquereth it: Civility lesseneth the act∣ings, yet taketh not away the power; whereas Holiness, though not all at once, yet by degrees subdueth the power of corruption.

[unspec 5] Lastly, This is the peculiar efficacy of true Holiness; that it doth not only ir∣radiate the understanding, but inflame the will and affections with a love to God, and zeal for his glory: In which respect it is, that they whom Christ purifieth to himself a peculiar people, are said to be zealous of good works, Tit. 2.14.

The soul hath her senses, as well as the body; and these must be exercised, Heb. 5.14. A Bristol-Stone looks like a Diamond. We had need to try the things that differ, that we be not cheated, and so undone; as many a man is by purchasing a counterfeit commodity at an unreasonable rate.

This I pray, * 1.998 that your love may abound yet more and more in knowledge, and in all judgment.

That ye may approve things that are excellent,—

Honesty.

By it generally all kind of duties are signified, which men are mutually to pra∣ctise one towards another, without doing any uncomely or wicked thing.

An honest man had rather complain, than offend; and hates sin more for the indignity of it, than the danger: He hath but one heart, and that lies always open: All his dealings are square and above board; he bewrays the fault of what he sells, and restores the owner gain of a false reckoning: He esteems a Bribe venemous, and only to be gilded over with the colour of a Gratuity. When his name is called in question, his Innocency bears him out with courage: His Conscience over∣ruleth his Providence. Finally, he hates falshood worse than death; He is a faith∣ful client of Truth; No mans enemy, and it is a question whether more anothers friend or his own.

But contrariwise, too many are like the Dragons of Armenia, that have cold bodies, and yet cast fire out of their mouths: Like the Sea-fish which gapes as if she would swallow up the Ocean, but being ript up, and her entrails opened; there is no water found in her belly. Christians in shew; Devils indeed.

—In all godliness and honesty. * 1.999

Liberty.

Deus operatur omnia in omnibus, necessitate infallibilitatis & non coactionis: * 1.1000 Deus efficaciter in homine libero operatur, sed tantùm abest quòd hac efficatia tollat li∣bertatem, quòd magis eam ponit; voluntas non potest cogi, servata sua natura; Quia e••si Deus potest cogere voluntatem meam ut lucrem poenas meorum delictorum, tamen hoc non esset ex vi meae voluntatis, nec ex coactione intrinsica libera, sed ex violentia intrinsic•• impellentis: Deus autem agere solet per concursum & influxum naturam agentem modificantem, & ideo ei non infert violentiam.

Liberè operari dicitur dupliciter:

• 1. Quoad electionem; & sic est libera, quia potest eligere & non eligere.
• 2. Quoad executionem; & sic potest impedire ab extrinsico per multa impedi∣menta; Quod probatur locis multis Scripturae, Cor hominis disponat viam suam, sed Domini est dirigere gressus ejus.

In homine reperitur triplex libertas,

• 1. Prima dicitur libertas à culpa, quia in libertate, natura est non peccare.
• 2. A poena, quia possumus evadere angustias & mala quibus premimur.
• 3. A coactione in electione, quia possumus liberè eligere.

Duas priores libertates per peccatum primi parentis amisimus, si stemus in puris naturalibus, solùm tertia libertas remanet. Bern. de grat. & lib. arbitr.

Liberty (though but bodily) is such an inestimable good thing, that the Rab∣bins say, If the Heavens were parchment, and the Sea ink, it would not serve to write down the praises of it.

Eutychides drew his Gally neer where the Persians had entrenched themselves, * 1.1001 and spake to the Ionians (a people camped amongst them more for fear than favor) and bid them remember liberty: The like did Themistocles to the Eubaans, which much prevail••d to make them either dissert or mutiny.

Christian liberty consists in— Deliverance from evil, in respect of the Law's

• 1. Breach; for, There is no condemnation to them that are in Christ Jesus. He was made a curse, to deliver us from the curse.
• 2. Bond, which obligeth us in our own persons to very perfect righteousness; to attain everlasting salvation, * 1.1002 according to the tenor of the Law, Do this and live. But now we may (with the Publican and Prodigal) condemn our selves, and appeal from the bar of Gods justice, to the Court of his mercy.

[unspec 2] Freedom in good, in respect either of the

• 1. Creator, having free access to God, in the blood of Jesus: Christ hath an easie yoke, the service of God is not a bondage, but a freedom.
• 2. Creatures, in that all things are pure to the pure: For the dominion of the creatures lost by Adam, was restored again by Christ. All are yours, you Christ's, and Christ God's.

In maxim•• libertate, minima licentia. Therefore let us not be worse, because we should be better.

Stand fast in the liberty wherewith Christ hath made us free, * 1.1003 and be not intangled again in the yoke of bondage.

For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another.

Scandal.

Scandalum est rei non bonae sed mal•• exemplum, * 1.1004 adificans ad delictum.

Est dictum aut factum, minùs rectum, prabens occasionem ruinae.

A Scandal or Offence properly, * 1.1005 is a stone or block, or rub in the way, whereat a man stumbles, and either hinders or hurts himself. In borrowed sense, it is any offence, cause or occasion, given or taken, whereby a man hurteth or hindereth himself or others, in matter of Religion and Salvation, whether by word or deed.

There is Scandalum

• ...Datum.
• ...Acceptum.

1. Offence is given, By wicked and false Doctrine, corrupt and false Opinions, &c. Thus were the Sorcerers a slumbling-block to Pharaoh; and the false Pro∣phets to Ahab. Yea, and good men are apt by untryed counsels to give offence, as Peter to Christ, Mat. 16.23.

2. By wicked and bad example of life. So were Eli's sons scandalous. And thus good men by improvidence may give great offence; as David by his soul sins made the enemies to blaspheme, 2 Sam. 12.14.

3. By discouraging with threats, reproaches or oppositions, the good way of God. Thus Saul wasted the Church.

1. Offence is taken, sometimes from evil things; as when men provoke them∣selves to liberty in sin, by examples of good men in the Scripture; as Noah, David, Peter, &c. Whereas these should rather put us upon watchfulness and fear.

2. Sometimes from good things; * 1.1006 Even the best things, a man may turn to his bane. And thus was the word out of Christs own mouth, to the Jews and Pha∣risees, Mat. 15.12. Joh. 6.60. Nay, unto some Christ himself is a rock of offence, and a stone to stumble at, 1 Pet. 2.8.

3. Sometimes men take offence ungiven, from the inevitable occurrences of Gods providence, all which he turns to the good of his Church: And thus many

cast themselves back by the Heresies in the Church, by the dissentions in opinions, by persecution and oppression of the ungodly, by the paucity and contempt of such as cleave unto Christ, by the prosperity of wicked men, by the use or not using Christian liberty.

Sicut ubicunque fuerit triticum, necesse est ut inveniatur illic & zizania: sic ubicunque fuerit bonum Dei, illic & erit scandalum inimici. Chrys. in Mat. 6 Hom. 33.

Sicut necesse est ignem calere, & nivem frigere; ita est necesse ut iniquitas mundi erroribus plena, scandala pariat, &c. Hieron. in Mat. 18.7. What is there spo∣ken is Necessitate consequentiae; because of the wickedness of men, it will certain∣ly be so: And God justly permitteth the same for causes to him best known. But yet by what follows, it appears, that Gods permission neither forceth mans will, nor excuseth any evil act.

Peccare non tantum in se perditionis habet, * 1.1007 quantum quod reliqui ad peccandum inducuntur, (saith Chrysostom:) To sin, hath not so much perdition in it, as to induce others to sin.

To shew in the glass of the Word, the hatefulness of this evil. To give offence, or take it,

• 1. It's against the rule of Christian charity in a most high kind. The former wounds thy brother, the latter thy self; not in body, but in soul and con∣science.
• 2. Thou sinnest against Christ, 1. Cor. 8.12. It is not only to destroy a mem∣ber, but to reach at the head; so strait is the union betwixt Christ and his members, Mat. 25.45. Nay, it's an high sin against the blood of Christ, and vertue of his death, Rom. 14.15.
• 3. A sin it is, that pulls most severe woes upon the sinner. The Serpent was more punished than Eve; Eve than Adam; Jesabel than Ahab; and Jeroboam than Israel.

Adde, what a dreadful curse also it is, to be given up to admit strong delusions, and to be carried away against the care of a mans own salvation, by any occasion whatsoever. A plague inflicted on the limbs of Antichrist, 2 Thess. 2.10, 11, 12.—But especially if they gather offence from that which should be the occasion of their holiness and happiness, as Christ and his Word.

Give none offence, neither to the Jews, nor to the Gentiles, * 1.1008 nor to the Church of God.

Constancy.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That which is but almost done, is not done; saith Basil. Et non quaruntur in Christianis initia, sed finis, saith Hierom.

Temporary flashings, are but like Conduits running with wine at a Coronation: Or like a Land-flood, that seems to be a great Sea, but comes to nothing.

Tutius recurrere quàm malè ourrere, was an Emperors symbol; Better run back, than run amiss. But to run well till a man sweats, and then to sit down and take cold, may cause a consumption.

It was excellently resolved by a Martyr, The Heavens shall sooner fall, than I will deny my dear Lord. And another, Though ye may pluck my heart out of my bowels, yet shall you never pluck the truth out of my heart.

Hierom of Prague said, Make the fire in my sight; for had I feared it, I had never come hither. Castalia Rupea said, You may throw my body from this steep hill, yet will my soul mount upward again: Your blasphemies more offend my soul, than your torments do my body. Fabrianus said, That every drop of his blood should preach Christ, and set fo••th his praise.

Doctor Cranmer Archbishop of Canterbury said, * 1.1009

Forasmuch as my hand offended, in writing contrary to the heart, my hand shall be punished therefore; for may I come to the fire, it shall first be burned.

Which accordingly he did, and held his right hand so stedfast and unmoveable (saving that once with it he wiped his face) that all men might see his hand burned, before it touched his body.

It is the Evening that crowns the Day; and the last Act that commends the Scene.

Be thou faithful unto death, * 1.1010 and I will give thee a crown of life.

Inconstancy.

The unconstant man treadeth upon a moving earth, and keeps no place; He hath not patience to consult with reason, but determines meerly upon fancy. No man so hot in the pursuit of what he liketh; no man sooner weary. He is fiery in his passions; his Heart is the Inne of all good Motions, wherein if they lodge for a night, it is well; by morning they are gone; and if they come again, he entertains them as guests, not as friends. He is good to make an Enemy of; ill to make a Friend.

In an unconstant man, * 1.1011 there is first Nusquam residentis animi voluntatio, un∣certain rollings of spirit; and then vita pendens, a doubtful and suspensive life; For our actions do oft bear the image and resemblance of our thoughts.

A double-minded man is unstable in all his wayes. * 1.1012

Perseverance.

God's elect child cannot fall finally:

[unspec 1] Because he is held up by God's immutable will. God's constant love and will is ever to be look'd upon as the onely cause of our safety, which keeps our wills by grace against these over-mighty enemies. And wretched were we, if our wills were put to keep themselves by grace, (saith one:) For if Adam without sin resisted not the Principalities, &c. that opposed him; how much less we, that are burdened with a body of sin?

[unspec 2] Because he hath an established faith, his salvation is certain; because saith is the evidence of things not seen.

[unspec 3] Because there is no condemnation to them that are in Christ Jesus. He is free from the law of sin and death: If a son, then no more a servant: How dares flesh and blood say, if a son, yet again a servant? Once a son, and no more a servant; once a son, and a son for ever: If a son, then an heir; A son (saith Christ) abides in the house for ever. * 1.1013 He that makes men good, makes men to persevere in good∣ness. Gods grace in his children, is winning infallibly, holding inseparably, and leading indeclinably. * 1.1014 Perseverance in good, beginneth not in the will, but in Gods protecting grace, that upholds the will from desisting: Hence to every new work, the will needs a new grace; as Organs give sound no longer, than while the bellows are blowing them.

[unspec 4] Predestination gives a sure perseverance; for none shall pluck Christs sheep out of his hand. And though they may fall, their slips are not final; Sin reigns not in them wholly. Or say they are punished, it is a temporal Hell, not eternal; They are scourged, that they may not be damned: There are drops of displeasure for small sins, and there is hot wrath for great sins; but no whole displeasure, with∣out a whole reign of sin, which cannot be

[unspec 5] We persevere in grace, because built on the Rock Christ; the Rock keeps us, we keep not the rock; yea, the Rock keeps us, that we keep the Rock: For if it did not so, the Rock did not keep us; for if our keeping of the Rock, were not kept by the Rock, we should never keep it,

nor be kept. But the Scripture saith, we are kept from falling, because we are groun∣ded on the Rock; and therefore the Rock doth keep us, even from falling from the Rock: faith a certain Author, in his Ground of Arminianism, Natural and Politick.

We should be like the Sun till Noon, ever rising: But there be many like Hezekiah's Sun, that go back many degrees; whose beginnings are like Nero's five first years, full of hope and peace; Or like the first moneth of a new servant; Or like to the four Ages, first golden, then silver, brasen, iron; Or to Nebuchad∣nezzars image, begin gloriously, but end basely. Look to your selves; this is a fearful sight, a fearful condition. Can he be ever rich, that grows every day poorer? Can he ever reach the goal, that goes every day a step backward from it? Alas! how then shall he ever reach the goal of Glory, that goes every day a step backward in Grace?

Successivorum non s••mul est esse & perfectio, saith Aquinas; which accords to that of Tertullian, Perfectio ordine posthumat. But, Multorum est incipere, finire paucorum: The Galatians began well, so do many; but Paul finished his course, so do few. Like the Diurnal-river in Peru, so called, because it falleth with a mighty current in the day, but in the night is dry, because it is not fed with a Spring, but caused meerly by the melting of the Snow, which lieth on the mountains thereabouts.

De Origine scribit Erasmus, in vita ejus, p. 1. Animum ejus plusquam ada∣mantinum fuisse (inde Adamantius dictus) quem nec vitae austeritas, nec per∣petui labores, nec dura pauperta••, nec aemulorum improbitas, nec suppliciorum terror, nec ulla mortis facies, à sancto instituto vel tantillum dimovere potuit.

Antiochus mustering all his Army, in the presence of Hannibal, much of their furniture being of glittering gold; asked him, If all this were not enough for the Romans? meaning to overcome them: Hannibal answered, Enough, were they the most covetous men in the world; meaning to animate good souldiers. Certainly, Per finalem perseverantiam pertingitur ad praemium; * 1.1015 qui perseveraverit usque ad finem, hic salvus erit.

No man having put his hand to the plough, and looking back, is fit for the king∣dom of God.

He that endureth to the end, shall be saved. * 1.1016

Therefore let us not be weary in well-doing: for in due season we shall reap, if we faint not.

Apostacy.

The just man falls seven times a day, but he riseth again: * 1.1017 If a man fall on the bridge, he may rise again; if he fall besides it, he is drowned.

All falling after knowledge, is not the unpardonable sin: Noah fell, Lot, David, Solomon, &c. It is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; The Elect cannot sin against the Holy Ghost. They that so sin, must fall,

• 1. Toti: The Elect fall but in particular, either in their understanding or in their will: They that commit this sin, fall wholly, in their understanding and will too: They obscure the light which they have received, choke the good motions that were in them, and with their whole will, might and main, run against the truth they professed.
• 2. A toto, from all the former gifts; not from some one part of the Celestial doctrine and calling, but from the whole doctrine concerning salvation, * 1.1018 mali∣ciously resisting it. A man may fall on his knees, yet not on the whole body: So a man may fall from some one fundamental point, though not from the whole body of the heavenly calling.
• 3. In totum, wholly and finally, without recovery. These fall and never rise again, because God denieth them his hand.

But Gods hand is still under his, and his goodness lower than they can fall. His supporting grace preserveth them from utter r••••idivation; his Almighty power from utter destruction.

There is an invisible hand of Omnipotency that strikes in for his own; * 1.1019 they can never fall below the supporting hand of God, which will help them up again.

A Scottish Divine said, he found the Zeal of his People, so by little and little fall away; that his last conflict was not with the Profane, but justiciaries, and such as were unrebukeable in their lives.

To escape the pollutions of the world, and be again intangled therein and over∣come; is but a taking of Satans chain from the legge, and ••ying it to the neck.

Minoris excessus est veritatem non cognoscere, quàm in eadem non cognita manere. Aliud{que} est quod ab errante committitur, aliud quod per scientiam perpetratur.

Take heed brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.

Good Works.

De bonis operibus.

Faith only justisieth, * 1.1020 but not faith alone. It is the eye onely that seeth, and no other member besides, and yet the eye alone without the head, or seperated from the head, seeth not at all: So faith onely justifieth us in the sight of God: but that faith which doth thus justify us, is not alone. Frustra sibi de sola fide blanditur, qui bonis operibus non ornatur.

We must have oyl in our lamps alwayes; As under the law, they were to bring pure oyl-olive beaten for the light, to cause the lamp to burn alwayes; So should we shine before men, that they seeing our good works, may glorify God. So said Gregory, * 1.1021 Justitiam quam mente geretis oportet coram hominibus luce operum demon∣stretis.

Nihil prodest verbis proferre virt••tem, * 1.1022 & factis destr••ere veritatem. Turks and Pagans who plainly deny Christ, do not derogate so much from the glory of Christ, as do profane professours of his name. Where the tongue professeth Christ, and thy heart is given to impiety, this is not professio sed abnegatio Christi. Ille verò est beatus qui rectè credit, * 1.1023 & rectè credendo benè vivit, & benè vivendo fidem rect••m custodit.

Sicut corporis vitam ex motu dignossimus, ita ••idei vitam ex bonis operibus. True it is, all fields are not alike fruitful; But a naked profession without the power of god∣linesse, will help thee no more, than change of garment helped wicked Ahab in the campany of good Jehosaphat; for through it the arrow of Gods vengeance pierced him, among the thousands of Israel.

Efficatius est vitae quàm lingu••••testimonium. * 1.1024 Good works are witnesses of the saving and renewing power of Christ; they are testimonies of our being in Christ; though not meritorious, necessary they are; not for which eternal life should be conferred; yet by which eternal life must be obtained.

This is a faithful saying, * 1.1025

and these things I will that thou affirm constantly, that they which have beleeved in God, might be careful to maintain good works: these things are good and profitable unto men.

Obedience.

Quod non lego non credo.

Triplex Preceptum* 1.1026

• 1. Cautelae
• 2. Probationis,
• 3. Instructionis,

Others

• 1. Obligationis,
• 2. Tentationis,
• 3. Instructionis.

Let Ministers have a care of negligence; Gods gifts groan under our disuse or misuse; and God hearing gives them the wings of an Eagle; so that such may say as once Zedekiah did, when went the Spirit of the Lord from me to thee? God dries up the arme, and darkens the eye of idle and Idol-shepherds. And let every Christi∣an be careful, for the careless neglect of the Gospel shall pull damnation on us. Say we rather with Samuel, speak Lord, for thy servant heareth. Or with the Dutch Divine, Veniat, veniat verbum Domini, & submittemus illi, Sexcenta si nobis essent colla. Let the Lord utter his minde, and he shall have ready obedience, whatever come of it.

What God hath joined together, let not us put a sunder: the most of us with Mal∣chus have but one eare to hear the promise, but not the precept of the Gospel; * 1.1027 we like well to gather the Rose, and suck the honey of a promise, but the condition we hate as the pricles and sting; we would gladly have the Priviledge assured, and yet we abhorre the duty required; but be not deceived, if we will have the one, we must do the other; God will not fulfil his part, unless we perform ours; and there∣fore it is in vain to expect an accomplishment of his promise, but on his own termes▪ In fine, mercy is the spring from whence the promise floweth, but duty is the chan∣nel in which it runneth down to us.

Mine care hast thou pierced, saith the Psalmist; but the Apostle hath it thus, * 1.1028 A body hast thou fitted me: Christs obedience began at his care, but his whole body was obedient, when he offered himself upon the crosse.

Hearing is good, but to obey that which we hear is better. Not every one that saith, Lord, Lord, shall enter into the Kingdome of Heaven, but be that doth the will of my Father, which is in heaven. Christ shall come from heaven, to render vengeance to them that obey not the Gospel. I was not disobedient (saith Paul) to the heaven∣ly vision. The ancient Israelites were banished out of Gods rest, because they obeyed not his voice. Let us by their example learn to obey God, that we be not excluded out of his everlasting rest.

Our Saviour is the Author of salvation, not to all that talk of him, &c. But as a Physician is the cause of health, to those patients that will follow his directions; so Christ is the Author of salvation unto all those that obey him.

Let us then examine our obedience. Christ wills us to avoid sins, that cause his Gospel to be ill spoken of: By good works to adorn it, to stop the mouths of adversa∣ries, &c. Do we so? doth not drunkennesse, covetousnesse, pride, malice, and uncleannesse abound? As they said and promised to Joshua, so let us to Christ, * 1.1029 Whatsoever thou commandest us, we will do, and whithersoever thou sendest u••, we will go. Doth Christ command us to abandon covetousnesse? which is idolatry and the root of all evil? then let us not be glewed to the world. Doth he forbid us drunkenness, malice, pride, &c. Let us have no fellowship with those unfruitful morks of darkness, but rather reprove them; let us forsake father and mother, &c. and follow him; for without obedience there is no salvation.

• 1. And let us obey, Fully, the young man in the Gospel, most proudly vaunted, that he had kept all the commandments from his youth; let us endeavour that we may say so in truth, and sincere heart: And as Zachary and Elizabeth, let us walk in all the commandments and ordinances of the Lord blameless.
• 2. Cheerfully, God loves a cheerful giver. I was glad (saith the Psalmist) when they said, let us go up into the house of the Lord.
• 3. Constantly, A runner hath not the prize, till he come to the Goal. A tra∣veller hath not his money, till he come to his journey's end. Here we are as children, growing higher and higher, in knowledge, faith, love, obedience, &c. Let us hold out to the end, running constantly in the way of obedience, * 1.1030 that we may have eternal salvation.

Obedience is the Touch-stone of Faith. As the tree is known by the fruits, so Faith by obedience.

We shoul do by Christ and his Word, as some flowers by the sun, open and shut with it.

Behold, * 1.1031 to obey is better than sacrifice.

Action.

As the life of things stands in goodnesse: So the life of goodness in action. The chiefest goods are most active, the best good a meer act.

Religion as it is communicative like light, so it is active like fire. Those who rest either in hearing, or contemplation alone; put Paralogisms, that is, tricks and fal∣lacies (Sophister-like) upon themselves, and upon their own soules, and will prove egregious fooles in the end.

Therefore it is most safe to follow Davids example, Not onely to prick up our ears, but also to put our hands unto Gods commandments.

My hands will I lift up unto thy Commandments, * 1.1032 which I have loved.

Civil Justice.

Delphidio Oratori vehementer quendam accusanti, * 1.1033 & pre argumentorum 〈◊〉〈◊〉 tandem exclamanti; Ecquis (Florentissime Caesar) volens esse paterit usquam, 〈◊〉〈◊〉 ••••gare sufficerit? Respondet Julianus, Ecquis innocens esse poterit, si accusâsse sufficiet?

Justitia

• 1. Commutativa,
• 2. Distributiva.

Sicut justum est, ut in delinquentes digna debeat vindista procedere; it•• iniquum est, * 1.1034 quibusdam afflictionibus quempiam irrationabilitur subjacere.

Excellent was the Epistle of Adrian the Emperour, to Minutius Funda••••••, the Proconsul of Asia, * 1.1035 in the behalf of the Christians. If your Provincial can prove ought against the Christians, whereof they charge them, and justifie it before the barre; let them proceed on, and not appeach them only for the name, with making out∣cries against them. For it is very expedient, that if any be disposed to accuse, the accusation be throughly known of you, and sifted. Therefore if any accuse the Christians, that they transgresse the laws, see that you judge and punish according to the quality of the offence. But in plain words, if any upon spite, or malice, in way of cavillation complain against them; see you chastise him for his malice, and punish him with revengement.

Par tibi culpa fuit, Par tibi paena subit. Nec culpa est levior, nec tibi paena minor.

Righteousnesse exalteth a Nation, * 1.1036 but sin is a reproach to any people.

Alms.

The sun, that fountain of light and heat, who continually sends his light and beams upon the earth, the earth net being able to return them to heaven again in Oblique line, reflects them to us, and the other creatures: In like manner we, whosoever we are, being heated by the sun-shine of the Sun of righteousness (being we are not able to reflect them upon him) must communicate them to our brethren about us.

Our A••ms should come up before God, as the smoke of the incense from the censer

of the Angel, or the golden Altar before the Throne.

Man that came naked out of the womb of the earth, was even so rich, that all things were his; Heaven was his roof or Canopie, bespangled with goodly starres of all magnitudes; Earth his floore; The sea his fish-pond; The Sun and Moon his torches, and all creatures his vassalls: And if he lost the fulness of his Lordship by being a slave to sin, yet we have Dominium gratificium, * 1.1037 Every son of Abraham is heir of the world. Freely we having received, freely we ought to give.

Beneficium qui dedit taceat, narret qui accipit; haec s••ilicet inter duos beneficii lex est; alter statim oblivisei debet dati, alter accepti nunquam. He that doth a good turn, must instantly forget it, but he that receives it, must alway remember.

Charity best appeares, when we can say, Quantum ex quantillo. * 1.1038 Yet still this rule is to be observed, Omni petenti, not omnia petenti. I will so light another mans candle, as I will not put out my own.

Nè dormiat in the sauris ••uis quod pauperi prodesse potest. * 1.1039

Munus bonum est Eleemosyna, omnibus qui faciunt eam coram summo deo. Idem.

Qui pauperi Eleemosynam dat, deo suavitatis odorem sacrificat.

Mr. Fox being asked, if he remembred a poor man he used to relieve? answered, * 1.1040 I forget Lords and Ladies to remember such.

Liberality implyeth liberty; yet many there are, like spunges, suck up water a pace, but they let not fall a drop though they he full, till they be squeezed. They part with their Penny as with blood out of their hearts, Citius aquam ex punice, clavam ex manu Herculis extorqueas.

But when a man gives an alms, being drawn to it with many and violent intrea∣ties, he loseth the grace of his gift both with God and man.

Nemo libentur debet quod non accepit, sed expressit. Among men he accounts not himself a debter, who hath not freely received, but wrung out a penny from a rich man. That which is extorted from a man, he properly giveth not: Necessity in this kind and liberty cannot well stand together.

Pliny writeth, that it was observed among the Romans, * 1.1041 that never any good came to a man by offering a beast in sacrifice, that violently drew back from the Altar, and could not be brought to it, but with much force: And most certain it is, that God esteemeth of no offering of ours, which is not as free as liberal.

Give Alms of such things as you have. * 1.1042

To do good, and to communicate forget not, for with such sacrifices God is well pleased.

He that sheweth mercy, * 1.1043 with chearfulnesse.

Hospitality.

Nihil interest habere estium apertum, vultum clausum: * 1.1044 It is nothing worth to admit man with an open door, and to receive them with a shut and reserved coun∣tenance. Saith the Oratour.

Hospitality is an excellent duty, and we have many spurs to prick us to it.

• 1. God requires it.
• 2. We have many examples of it.
• 3. We our selves may be strangers, therefore do as we would be done to.

In it these things are required, that it be done.

• 1. Frequentur, one swallow makes not a spring. It was the continual practice of Lot and Abraham, as may appear by their behaviour.
• 2. ••eleriter, we must not tarry till strangers offer themselves; we must pull them in, as Abraham and Lot; we must constrain them, as Lydia did Paul and Silas.
• 3. Hilaritur, without grudging, we must not repine at it, speak hardly of them when they be gone.
• 4. Humiliter, after a meek manner, as if we were rather beholden to them, than they to us.

• 5. Abundantur, according to that ability wherewith God hath blessed us.
• 6. Perseverantur, be not weary of well doing.

But alas! most men are too much wedded to the world: Where are our Abra∣hams to entertain Gods messengers? Our Lots to compel his Ministers to come in? but many a rich glutton to barr the door, and deny the very fragments of his table. The Prophet Elias, lacketh his host of Sarepta; the Prophet Elisha his hostess the Shunamite; Paul cannot find the Purpurisse, nor Peter the Tanner; Job we find not; Captain Cornelius is a black swan in this generation; No Philip to feast the poor, nor Martha to give the courteous entertainment; nor Mary to pour oynt∣ment on their heads; * 1.1045 Lazarus lyes still at the door, and cannot by long craving and crying obtain some crummes, his pillow is the Pavement stones, the rich mans horses chew and spew upon gold and silver, and his Mules go under rich velvet; Dogges are deer, and feed more daintily; Foolish Nabal, who like Sodom and Gomorrah, was full of bread, yet he denies distressed David of the superfluity of his house: Yea, they that make a great shew of Christianity, are ready to say with that very churle, shall I take my bread and my water, and my flesh, and give it unto men, whom I know not whence they be?

Habet semper unde det, * 1.1046 cui plenum est pectus charitatis. Coronat Deus voluntatem, ubi non invenit facultatem. Idem.

Given to hospitality. * 1.1047

Coaction.

It is a received Axiom: Quod ex necessitate bonum est, non est bonum; that which is good of necessity, is not good: yet it is to be understood de necessitate coactâ, of a coacted necessity, not of a voluntary.

God is necessarily good: yet willingly good. Death comes necessarily upon all, yet some dy willingly. I desire to be dissolved, and to be with Christ: But the good which is done upon a constrained necessity, loseth the name of good: Patience perforce is no patience.

A willing mind in a good action is all in all. If Solomon had not willingly built the Temple, it had not been pleasing to God: If the Centurion had not willingly set up the Synagogue, God would not have respected it: If the woman of Shunem had not willingly entertained the Prophet, it had been no good work in the sight of God: If Dorcas had not made the coates willingly, they had not been acceptable unto God.

—Not by constraint, * 1.1048 but willingly.

Beginning or Original.

Dimidium facti qui benè Caepit habet

First actions make deepest impressions either of fear or courage.

Great lakes are made from small rivers. Great matters from small beginnings.

Small matters (saith a Divine) art not to be neglected, * 1.1049 in nature, Art, Religion or Providence. In nature matters of moment grow up from small beginnings. Nature loveth to have her cause and seed of every thing small. A little leaven leaveneth the whole lump. Thin exhalations end in great showers. Small breaches in a Sea bank let in great inundations.

We must therefore not consider matters in their beginning only, but progress and ultimate issue. A little sin doth a great deal of mischief, and a little grace is of great efficacy. * 1.1050 Contention at first is but as a spark, but afterward it being fomen∣ted and blown up by unsober spirits, putteth whole Kingdomes into combustion. Heresy at first is inconsiderable, but it creepeth like a Gangrene, from one place to another, till it have destroyed the whole body. Men begin to quarrel one with

another about trifles, and God inferreth great mutations and changes of States and Kingdoms.

Learn we then not to neglect evils that are small in their rise and original. Resist sinnes betimes, give no place to Sathan, * 1.1051 we know not the issue of his tyranny and encroachment. And learn we also not to despise the day of small things, the low beginning of grace, Providence and deliverance. God useth to go on when he hath begun a good work.

—Behold, * 1.1052 how great a matter a little fire kindleth.

Progresse in Sanctification.

Non progredi est regredi. The cessasion or sleep of grace, makes such a confu∣sion in the whole man, as Christ sleeping in the ship, did to it.

Christians (like waters of the Sanctuary) should rise higher and higher. As the morning Sun, they should shine more and more unto the perfect day.

The blessing on man in the first creation, was, increase and multiply: in the se∣cond, grow in grace.

A Christian (how perfect soever) hath still his Plùs ultra; Runners in a race look not how much they have run, but how much remaineth.

A Christian hath his degrees of growth, and his several ages, of childhood, youth &c. A Christian must go by degrees to heaven, as they went up by steps and staires into Solomons Temple.

They go from strength to strength. * 1.1053

End or Result.

Duplex, Finis

• 1. Consummans.
• 2. Consumens.

The end is

• The first in intention.
• The last in action.

In good things Sathan would disjoin the end from the meanes; he tells us, we may come to beaven, and not labour for it here in this life: And in things to be avoid∣ed, he seperates the means from the end; he telleth Eve, she may eat of the for∣bidden fruit, and not dye; he telleth us, that we may live here voluptuously, and yet not be punished with hell fire-hereafter.

Better is the end of a thing, * 1.1054 than the beginning thereof.

Comforting the Comfortless.

To comfort such mourners in Zion, as do groan under the sense of sin, and fear of divine wrath, is as difficult a work (saith Luther) as to raise the dead; and scarce one of a thousand can skill of it. For though every Christian should have seeding lips, and an healing tongue, to comfort the feeble-minded, taking-them down into Christs wine-seller, and there drinking to them in a cup of consolation, propounding unto them the sweet and precious promises, which are Pabulum fide••, the food of faith: yet few can do this to purpose, because they are either unskilful in the word of truth, or unexperienced; They utter them more from their brains, than either

from their breasts or bowels, * 1.1055 I mean their own experience. This made Christ himself a more compassionate high Priest, Heb. 5. And that eminent servant of his, St. Paul, had by this means got an excellent faculty in comforting the disconsolate, 2 Cor. 1.4. So had Luther, as having himself from his tender yeares been much exercised with spiritual conflicts, as saith Melanchton.

To move us to this Christian work, Consider, 1. The compassion and sympa∣thy that should be betwixt us, in respect of our neer linking together in the body of Christ, * 1.1056 Eph. 4.25. 2 Corin. 11.29. 2. We have received comforts from God to this end, 2 Cor. 1.4. 3. Sorrow is a gulfe, how many hath it swallow∣ed up for want of comfort? 2 Cor. 2.7. 4. We our selves are yet in the body, and may suffer what others now feele. Heb. 13.3. The nayle in the wheele that a∣while ago was aloft, is now below in the mire and dirt; so we that now enjoy pro∣sperity, may on the turning of an hand be in adversity. 5. God himself becomes our debter by promise, to recompence it into our bosomes. Psal. 41.1, 2. 6. The soules of the afflicted shall blesse us. 2 Tim. 1.16, 17. The comfort (lastly) we minister to others, is reflected upon our own soules. In spiritual things none is a loser by communication. No man loseth knowledge by instructing the ignorant; nor abates his own Zeal, by inflaming the Zeal of others, nor impairs his own com∣fort, but increaseth it, by ministring comfort to the distressed.

Yet a great number there are, who are little affected with the miseries of their brethren, saying (at least in their hearts) as the chief Priests and Elders to Judas, What is that to us? Whereas the beastliest amongst bruit creatures, even swine, seem to be affected with the outcryes of their kind: Men onely more brutish than they, triumph in the miseries each of other, and are not moved with their outcryes; as bitter as that in the Prophet, Jsa. 38.14.

But what barbarous and savage inhumanity is it of them, that, as David saith, add affliction to him whom God hath wounded? A generation there is rife in all places, dallying with the heaviest afflictions of Gods Children: But see how bitterly David in a spirit of Prophecy curseth such men, Psal. 109.16. Let them tremble at it, whose practice it is.

The main work of a comforter is.

• 1. To strengthen the sorrowful man.
• 2. To abate the strength of his sorrows.

Those who undertake the office of comforting others, should observe three things especially.

• 1. The nature of the affliction.
• 2. The degree or measure of it.
• 3. The temper of the person afflicted.

Comforts digged out of the Scripture alone have virtutem pacativam, a setled property to compose the soul, when distempered; and to lodge a blessed calme, and Sabbath of rest in it, far above all Philosophical consolations: Whereunto when Cicero had ascribed very much, * 1.1057 yet he is forced to conclude, That the disease was too hard for the medicine. And this well appeared both in Socrat••s, who died doubtingly; and Cato, who desperately slew himself, after he had first read Plato's di∣scourse concerning the immortality of the soul. So foolish a thing it is, to flie in distresse of mind to creature-comforts, and not to run to the name of the Lord, that strong tower.

Besides, there is an holy cunning in catching up words, which drop from the lips of men in affliction; and 'tis our wisdom to make improvement of them, as the ser∣vants of Benhaded, sueing for their Masters life, did of Ahabs. 1 King. 20.33.

For instance, Mr. Caryl makes mention, there was an ancient professor (as he hath been informed) in much distress of conscience, even to despaire; he complain∣ing bitterly of his miserable condition to a friend, let this word fall, That which troubles me most, is, that God will be dishonoured by my fall: This word was hastily catcht at, and turned upon him to the asswaging of his griefe; Art thou careful of the honour of God, and doest thou think that God hath no care of thee, and of

thy salvation? A soul forsaken of God, regards not what becomes of the honour of God: Therefore be of cheere; if Gods heart were not towards thee, thine could not be towards God, or towards the remembrance of his name.

—Comfort the feeble minded, * 1.1058—

Christian Conversation▪

Hippocrates took an oath of his followers, to keep their profession unstained, and their lives unblameable. When our life is contrary to our profession, it is a slander to the Gospel, and a dishonour to Christ.

Votum bonum & hominum est & dei, sed dei propter authoritatem gratiae, * 1.1059 hominis propter libertatem arbitrii; hinc Apostolus, Non ego, sed gratia dei mecum; & i••••rum, Coadjutores dei sumus.

The whole life of a Christian (saith Austin) is an holy desire, * 1.1060 and this is alwayes seconded with indeavour, without the which, Affection is like Rachel, beautiful, but barren. A Christian must not onely have a good heart, but a good life, shewing forth the graces of the Spirit. We must study to honour God, and honour our profession.

The life of Christianity consists in a regular walking, which includes four things, viz.

• 1. As the walking of the body is a moving from one place to another, so the Christian life is a continual moving of the heart, from sin to sanctification▪ departing from our selves, and drawing neer to God. Multi bene ambulant pedibus, male moribus; They go not toward Zion, but abide in Babel and Aegypt, where they walk but in Circuitu in a circle, the centre whereof is Satan, the circumference several sorts of sins, beyond which they walk not: From one of these they walk about to another, so as they return to the same: They weary themselves in a way of iniquity.
• 2. Walking includes, that we are not yet where we should be; We should re∣member what the Angel said to Elijah, as most pertinent to us, * 1.1061 Arise and walk, for thou hast yet a great journey to go. Quidam sunt in Patriâ, quidam in vi••: Some are got into the heavenly countrey, and some are but yet in the way. No setling here, but forward, according to that of the Psalmist, They go from strength to strength, untill every one of them appeareth before God in Zion.
• 3. It includes, our care of keeping the right way. The Devil walks, but it is to and fro, up and down. Worldlings walk, but it is on the left hand. Hereticks walk, but it is on the right hand; yea, Apostates run, but it is retrograde, so as they fall backward. But this is a walking to God, not a wandring from God. * 1.1062 Christ is the way, if we walk in it, we walk with God, as Enoch, before God, as Abraham, toward God, as David. Christ is the end, the way, the guide; Let us walk after Christ, because he is the truth; in Christ, because he is the way; and unto Christ, because he is the life.
• 4. It concludes a continual progresse in godliness. In walking one foot inter∣changeably goes before the other, till we come to our desired place of rest; so in piety.

Thus every good man is a great Peripatetick, walks much; and happy he who neither goes back, with Hezekiah's sun; nor stands at a stay, with Joshua's ••••n; but re∣joyceth as a strong man to run his race, as Davids sun Yea, shining 〈…〉〈…〉 unto the perfect day. * 1.1063

The walking Christian is the most wise. All knowledge without practice, being but like a precious stone in a Toads head. Surgunt indocti & rapiunt C••lum, & nos cum omnibus doctrinis nostris, detrudimur in G••hennam. What greater folly than for learned men to be disputing of heaven, and others lesse knowing to surprize it? This is like him that gazed upon the Moon, but fell into the pit. * 1.1064

Onely let your conversation be as becometh the Gospel of Christ.

Example.

The Lord that made us knoweth our mold, * 1.1065 and how easily we are perswaded to taste of the forbidden fruit, and how prone to be carried head-long to Error; and therefore gives us many Caveats, and sets Bars in our way to stop us, that we run not to evil, because we see others lead the way before us.

Mahometisme hath more under it than Christianity: Austin teacheth us to take Religion not by tale, but by weight; numbers make not a thing good, but weight of truth; some are so mannerly that they will not go one step before a great man, no not to heaven; Many will say with Hushai, Whomsoever the people and all the men of Israel chuse, * 1.1066 his will I be; but not with Ioshua, chuse you what Gods soever you will serve, but I and my house will serve the Lord. The inferiour Orbs have a motion of their own, contrary to the greater; good men are moved by Gods Spirit, not by the Planetary motion of Popular greatness. Let us prize righteousnesse highly, because it is found seldome: The pebbles of this world are common, but the pearls rare; The vulgar stream will bring no vessel to the land of peace.

In matters of faith, its good to build upon a surer foundation than numbers, whom it was never safe to follow: * 1.1067 And in matter of practice, to walk by rule, not by example. Multitudo errantium non parit errori patrocinium. And again; Quid sit agendum prudens specta, non quid agatur.

That oftentimes is verefied, That in Synodis & conciliis major pars saepe vincit meliorem. But it was not so with Paphnutius, who perceiving the unjust proceed∣ing of the Counsel at Cesarea-Palestinae, took Maximus Bishop of Jerusalem by the hand, saying, come, let us rise and be gone, for it becomes not us that have suffered so much for the truth of Christ, to be present, or to communicate with wicked men in their sins.

Thou shalt not follow a multitude to do evil. * 1.1068

Ʋivitur exemplo. Especially men of repute are as seeing-glasses, by which most men dresse themselves.

The commpn people are like temper'd wax, whereon the vicious seal of greatness makes easy impression. It was a custome for young Gentlemen in Athens to play on Recorders, at last Alcibiades seeing his blown cheeks in a glasse, threw away his pipe, and they all followed him: Our Gallants instead of Recorders, embrace scorch∣ing lust, staring pride, staggering drunkennesse; till their soules are more blown than those Athenian cheeks: I would some Alcibiades would throw away these vanities, that all the rest might follow. Thus spreads example, like a stone thrown into a Pond, that makes circle to beget circle, till it spread to the banks.

There was nothing so forcible with David, to cause him to praise God, and to hope in him, as the approbation of the Saints concerning hope and thanksgiving: Which approbation no doubt he saw to be in them, by some external exemplary good deeds: * 1.1069 I will give thanks unto thee for that thou hast done; I will hope in thy name, (the reason is) for thy Saints like it well.

Christians must walk

• Exactly,
• and
• Exemplarily.

According to the counsel of our Saviour, let your light so shine before men, that they may see your good works. * 1.1070 It is not enough to do good works in secret, but we must shew them openly; and though we must abhorre to do our works for this end, that they may be seen; yet we must so do them, as they may be seen.

It was spoken of Constantine, that he was Preteritis melior, venientibus auctor; better than his Predecessor••, and a good president to those that succeeded him. Of

Gregory the great (who sent Austin into England, to propagate the Christian saith) that he was Preteritis pejor, yet venientibus auctor; bad in comparison of his Pred••∣cessors, but good in comparison of his successors. Like Fabullus in the Poet, * 1.1071 Optimus, molorum; so he, worst of the good Popes, best of the evil. But Epipha∣nius so lived, that vitam doctrina, doctrinam vita comprobaret.

As the Ox follows the herd, so will I follow good men (saith Cicero) etiamsi ru∣ant, although they do amiss. But this was more than Paul desires, 1 Cor. 11.1. And moreover, Saints actions admit of this distinction.

• 1. Some are noted as sinful, wherein they bewrayed humane infirmity: these are spectacles of natural frailty, not examples for like practice.
• 2. Some were done by special dispensation; so Abraham attempts ••o slay his son, and Israelites rob Egyptinns; Now dispensations stretch not beyond the particulars to whom they are given.
• 3. Some they did by special and extrordinary calling, as Abraham leaves his countrey for Pilgrimage, in Canaan, and John Baptist was a kind of an Ere∣mite; and yet neither the one a Pattern of Popish Pilgrimage, nor the other of their Eremitical life.
• 4. Some are occasioned by special necessity of times, or apparence of scandal; so Primitivy Christians had all things common; and Paul makes his hands to minister to his necessities: And yet here is neither footing for Anabaptistical community, nor for Ministers using manual labour, except where cases and times are alike.
• 5. Some were according with the general law Moral, as those of Patience, humi∣lity, obedience, &c. and herein indeed is our bond of imitation.

A deformed man (saith Peter Martyr) being married to an uncomely woman, caused his wife daily to look on beautiful pictures, by meanes whereof their chil∣dren were handsome and comely. So a right beholding of their walking, who have been burning and shining lampes in the Church, may be very inducing to an imita∣ble practice.

Be ye followers of me, even as I also am of Christ. * 1.1072

Time and Opportunity.

Tempus est ens realis, non rationis; est aliquid in re, * 1.1073 non in sola mentis notione.

Time is the common measure of all things.

Bernard complaining of those, who while they live, are negligent, and whose manner is to say, come let us talk together to passe away the time; with grief of Spirit, saith, O done•• praeterat hora, O donec pertranseat tempus, &c. O until the hour be gone, O until the time be past, which the mercy of thy Maker hath bestowed upon thee, to perform repentance, to procure pardon, to gain grace, and to obtain glory.

This life is at it were a Faire, and while the Faire lasteth, there is to be bought in it any thing that is necessary. * 1.1074 But (as Nazianzen speaketh) Quodsi nundinarum tempus sluere sinus, nullum aliud es hahit••rus; If thou suffer the time of the Faire to slip away, thou wilt not have any other.

It is storied of Alexander the great, that when he came to besiege any place, he caused a burning light to be set up, and by a cryer published, that so long as the light burned, so long he gave them time to seek for mercy, by surrendring them∣selves and the place; but if within that time they did it not, he made it known unto them, that the sword should destroy them all. Now what is mans life but a burn∣ing light? and so long as this light continues, God gives us time of making our peace with him, and of providing for our safety: but this light being once extin∣guished, there is no more any thing that may afford comfort unto us.

Considering that mans end (which he knoweth not) is a time on which indeed his welfare doth principally depend, and for which he ought carefully to be always ready, seeing he doth not know the time when it shall be; therefore Bernard cry∣eth out, Miser, quare omni horâ te non disponis? Cog••ta te mortuum, quum sit de necessit ate te moriturum; O miserable man, wherefore dost thou not dispose thy self every hour for thine end? Think thy self to be dead, who knowest that of ne∣cessity thou must dye.

Non parùm habemus temporis, * 1.1075 sed multùm perdimus; The common complaint is, we want time: but the truth is, we do not so much want it, as wast it.

Time is to be redeemed for holy uses.

Pliny seeing his Nephew walking for his pleasure, * 1.1076 called to him, and said, Poteras hascce horas non perdidisse you might have better bostowed your time than so. Nullum mihi per otium dies exit, saith Seneca, for time that's consumed idly, is rather spilt than spent. Nolite tempus in nugis conterere, saith another.

It is reported of holy Ignatius, that when he heard a clock strike, he would say, here's one hour now more past, that I have to answer for.

Mr Hooper the Martyr, * 1.1077 was said to be spare of diet, sparer of words, and sparest of time.

Latimer rose usually at two of the clock in the morning to his study. Bradford slept not commonly above four houres in the night, and in his bed till sleep came, his book went not out of his hand. He counted not that hour well spent, wherein he did not some good, either with his pen, tongue or study. These worthies well weighed, that they that lose time, are the greatest losers, and wastfullest Prodigals.

For the improving of time well, 1. Know the use of time, that it is a seed-time, wherein thou must go forth and sow, though in teares and showers. An husband∣man will not lose his seed-time, whatever▪ weather it prove. 2. Know the worth of time, before the want of time. It is a very folly, to be niggards of wealth, and prodigal of time. It is the great sinne of some, that they cast away their short time in doing evil, or doing nought to the purpose: As little children who spend their candle in play, and are glad to go to bed by dark, and never perceive their childish folly till it be too late. But Christian wisdom is, to set such a price on time, as not to let it slip without making our selves gainers of something better than it self.

Upon these words of Job, Cap. 9.25. My dayes are swifter than a Post; saith a Divine, We seldome consider, or consider as we ought this common truth; We live for the most part, as if we could not tell how to get rid of our time; or, as if we were weary of our time, and knew not how to spend it out; as if time were rather chained to a standing Post, than were like a running Post.

All time is short, and we have a very short estate in time. Time passeth irreco∣verably; Time in motion cannot be stopt, and once past cannot be recalled. Hence the Ancients emblem'd time with wings, as if it were not running, but flying; To shew that time is very swift, 'tis gone suddenly.

Redeeming the time. * 1.1078

Omnia tempus habent, quia in tempore suo omnia bene fieri habent, & bona sunt, quum bene fiunt omnia. There is a time to all things, because in their time all things are well done, and all things that are well done, are good being done.

Si•• Paratus homo ad omne tempus, sive bonum sive malum sit, ut per b••na & mala probatus, transeat ad bona glorificandus. Let a man be ready for all times, whether good or bad, that being proved by good things and bad things, he may passe to good things, to be glorified in them.

Plato was wont to say, * 1.1079 that God did always work by Geometry; Another Sage said Pondere, mensurâ, numero, Deus omnia fecit: God hath done all in number, weight and measure; made and set all things in comely and curious order and equi∣page:

He hath also prefined aforehand a convenient and beautiful season for every thing, Ordering the disorders of the world, to his own glory and his Churches good.

Seeds (though fertile) cast into the ground out of season, fructify not.

Accidit in puncto, quod non speratur in anno.

He was a wise man, that being invited to a feast on the next morrow, answered, * 1.1080 Ex multis annis crastinum non habui, For these many yeares I have not had a morrow day to promise for any businesse.

One Aratus answered King Philip (being asked counsel upon a designe) if thou be a Sooth-sayer, thou mayest let slip this good opportunity; but if thou be a King, thou must not neglect to take the Ox by both his hornes.

He hath made every thing beautiful in his time. * 1.1081

The children of Issachar, were men that had understanding of the times, to know what Israel ought to do.

As we have opportunity, let us do good unto all men. * 1.1082

Reward.

Achilles conqueritur de rege Agamemnone, quòd pari honore afficiat in exercitu vires fortes & ignavos, ideoque recusat ampliùs pro Graecis pugnare. Sic Crates Philosophus Thebanus conqueritur de hac iniquitate sui temporis, quòd reges & Prin∣cipes non spectant dignitatem & merita personarum, Plus inquit enim detur adulatori guam Philosopho. Eodem mode legimus in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quae est apud Mat. 20. Quod Mercenarii qui totum diem in vineâ laboraverunt, indignè tulerunt se non plus merce∣dis accipere, quám ii qui unam solam aut duas horas laborassent.

There is Praemium ante Pramium. Psal. 19.11. As every flower hath its sweet smell; so every good action hath its sweet reflection upon the soul. Righteousnesse is its own reward, though few men think so, and act accordingly:

Haud facile invenies multis è millibus unum, Ʋirtutem pretium qui putet esse sui. * 1.1083

Howbeit the chief reward is not till the last cast, till we come to heaven. Sicut opus non est usque ad mortem perfectum, sic nec merces. As the work is not done till death; so neither is the full wages till then to be had.

Romes factors do falsely father this assertion upon us, that we teach it to be un∣lawful bene operari intuitu mercedis: Whereas we hold no such opinion. It is a meer slander of theirs. We confesse there is a reward laid up for the godly, and we may lawfully look up to it: yet in that two things are to be observed.

[unspec 1] We must not respect that Solùm, nor precipuè: It must neither be the onely thing, nor the chief thing that sets us on work. The principal motives to good works, must be Gods glory, and the love of Christ, and the consideration of our own duty; all we can do is a debt we ow unto our God. The Philosopher could say, that Nuda virtus is to be desired; so God is to be loved and served for him∣self alone, without any other by-consideration.

[unspec 2] We must not expect a reward for our wel-doing upon merit. Paul being rea∣dy to dy, looked at the reward, From henceforth there is laid up for me a Crown of righteousnesse, 2 Tim. 4.8. But what crown? not which he had merited, but which God hath promised; and for his promise sake would give it to him. Though Promissum and Merces are relatives, yet Merces and Meritum (as the Papists sur∣mise) are not. We look for a reward, because God hath promised it, not because we have merited it: for when we have done all that we can, we are unprofitable servants.

Otherwise let us be bold (as Christ himself, Hebr. 12.2.) to cast up our eyes to

the reward. Else those that have no respect to the reward, that regard it not at all, are unthankfull to God. Therefore let that ample reward reserved for us, be as a bell to tollus unto good works.

Ʋerily there is a reward for the righteous. * 1.1084

Great is your reward in heaven. * 1.1085

Moses had respect unto the recompence of the reward. * 1.1086

Honour.

Honor est benefacti & operationis signum. * 1.1087 Otherwise it is but parchment honour.

The spider taketh hold with her hands, and is in Kings Palaces. On purpose (I think) God set her there, to admonish idle Ladies of their duties.

Virtus in actione consistit. Let us draw out what we have drunk in, for general use.

Envy and Jealousie attend the greatest persons, * 1.1088 as dark shadowes do the beauti∣fulest bodies, in brightest Sun-shine.

Honores mutant mores. Many think the sun-shine of their present prosperity and greatnesse shall never set: yet no sooner hoary age comes on, but Friget estus hono∣ris; and saith, with lame limme•• and queasy voice, Non ••adem est atas.

Honour to whom honour. * 1.1089

Fame.

Many wayes a man may backbite and defame with his tongue, that unruly mem∣ber.

Imponens augens, manifestans in mala vertens, Qui negat, aut minuit, tacuit, landatque remisse.

The smiting of another mans good name in any kind behind his back, is backbi∣ting; and is an irreparable wrong.

And the Heathen could say, he that easily beleeveth slanders. Aut improbis, aut puerilibus est moribus; Is either a knave, or a fool.

Thou shalt not go up and down as a tale-bearer (Hebr. a Pedlar) among thy people. * 1.1090

Fame (snow-ball like) crescit ••undo; But before we give credit to report, it is good to hear the bell ring out, and what sound it gives on both sides.

Bona fama propria possessio defunctorum.

A good name is above gold and silver, it is greatly desired of all; but all take not the right course of getting it: Some think to get them a name by building, as they that set up the tower of Babel: Some by hunting, as Nimrod: Some by drinking as Facidius: Some by whoring, as Herculet: Some strive to get them a name by their courteous behaviour, as Absolom did, by a counterfeit kind of kindnesse towards all: Some by their great variety of learning, &c. But all these misse the mark, they begin at the wrong end. The best foundation for a good name, is faith and good works. This will leave a sweet savour behind it: Wheresoever it comes, it will procure favour of God and men: When the name that the wicked have gotten shall rot, the faithful shall be had in everlasting remembrance. Therefore let us be all Zealous this way, so shall we be renowned in this world, * 1.1091 and eternally famous in the world to come.

Plato was once in such esteem, that it was an ancient Proverb, Jovem, grecè loqui si vellet, non aliter loquuturum quàm Platonem. But the common people are apt to praise and dispraise with one breath.

Fame followes desert, as the sweet sent doth the rose. A man shall be sure to have both the comfort and credit of his worthy parts and practises.

In the Olympick games, those that overcame, * 1.1092 did not put the garlands on their own heads, but stayed till others did it for them. That which had been much to a mans commendation, if out of another mans mouth, sounds very slenderly out of his own.

It is an hard thing to recover a mans good name, if once lost. It happened, * 1.1093 that upon a time, Fire, Water, and Fame, went to travel together: but before they set forth, they consulted, that if they lost one another, how they might meet again. Fire said, where you see smoke, there you shall finde me; Water said, where you see marsh, or moorish low grounds, there you shall find me; But Fame said, take heed how you lose me, for if you do, you will ran a great hazard never to meet me again.

Still, the Euge of a good Conscience, and Gods approbation, is principally to be sought after.

—Whose praise is not of men, but of God. * 1.1094

Mer••t.

Caelum gratis non accipiam (said the Jesuite) before grace I had free will to it, and when I had grace, I deserved glory.

Satan had perswaded the Scottish Knox, he had merited by his Ministery; but that God brought to his mind those scriptures, What hast thou that thou didst not receive? And, yet not I, but the grace of God which was in me.

The Jewes of old did seek to be justifyed by their own works, and these latter Jewes being asked, whether they beleeve to be saved by Christs righteousness or not? Answer, that every Foxe must pay his own skin to the flear.

The Church of Rome seekes to be justified by her own righteousness, and the righteousness of Christ. They hold that Christs righteousness merits, that our works should merit. And Bellarmine saith, * 1.1095 Opera sanctorum tincta sanguine Christi me∣rentur, that is, the works of the Saints dipped in the blood of Christ do merit. And truely that's a slie and nice distinction of the Jesuites, which they invented of late, to make us beleeve, that by the doctrine of merits they derogate nothing from the glory of Christ. Indeed they say, that we make satisfaction for sin, and merit hea∣ven: yet it is not we that do it, but Christ by us: not our works simply in them∣selves, but as dyed in the blood of Christ. Our Merits are Christs merits, and therefore they may deserve heaven. I, but Christ hath purged our sins by himself, not by our selves: he hath done it by his own blood immediately, not mediately by our works dyed in his blood: Therefore that is a meer delusion to mock the world withall.

Upon those word, Heb. 6.10. God is not unrighteous, to forget your work and la∣bour of love; The Jesuites say, It is a world to see what wrything and wringing the Protestants make, to shift off this place, whereby it is cleer, that good works are meritorious, and causes of salvation. If it be an unrighteous thing with God, not to give heaven to our works, then we have it not on meer mercy, but of justice.

But we say, It is just with God so to do, not in regard of our merit, * 1.1096 but of his own promise. They that came into the vineyard at the last hour, had as much as the first: yet not of merit, but of Covenant. It is an unrighteous thing for one to break his promise. God hath promised to reward our works with eternal life; therefore he should be unrighteous, if he did it not: yet we must not depend on our merits, but on Gods promise ratified by an oath, as he sheweth in the following words.

And for Opus operatum, it is not sufficient so much as to acceptance with God, because it is not enough to do a good work, which God requireth at our hands, but we must perform it in such a manner, as the Lord requireth: We must not only do

bonum but bene. Besides, Merit is a meer fiction, sith there can be no proportion betwixt the work and the wages.

It is well observed, * 1.1097 that the Church in the Canticles is no where described by the beauty of her hands or fingers. Christ concealeth the mention of her hands, that is, of her works. 1. Because he had rather his Church should a bound in good works in silence, than boast of them; (especially when they are wanting) as Rome doth. 2. Because its he alone that worketh all our works in us and for us. We do what we do, but it is he that causeth us so to do.

St Paul is so directly against Popish justification by works, that one saith, both wittily and well; The Epistle of Paul to the Romans, is become the Epistle of Paul against the Romans.

Certainly those misled and muzled soules did worse than lose their labour, * 1.1098 that built religious houses, Pro remissione & redemptione peccatorum, pro remedio & liberatione animae, pro salute & requie animarum patrum & matrum, fratrum & so∣rorum, &c. These were the ends that they aimed at, as appears in stories.

The Papists think, that as he that standeth on two firm branches of a tree, is surer than he that standeth upon one onely: so he that trusteth to Christ and works too, is in the safest condition. But, 1. They are fallen from Christ that trust to works. 2. He that hath one foot on a firm branch, and another on a rotten one, stands not so sure, as if he stood wholly on that which is sound. But let them be Moses disci∣ples, let us be Christs; set not up a candle to this sun of righteousness; mix not thy puddle with his purple blood, thy rags with his raiment; but detest all mock-stayes; And account accursed for ever that blasphemous direction of Papists to dying peo∣ple, Conjunge Domine obsequium meum cum omnibus quae Christ us passus est pro me: Join Lord mine obedience with all that Christ hath suffered for me.

We are all as an unclean thing, * 1.1099 and all our righteousnesses are as filthy rags.

When ye shall have done all those things which are commanded you, say, we are un∣profitable servants; * 1.1100 We have done that which was our duty to do.

Therefore by the deeds of the law, there shall no flesh be justified in his sight.

The Church, true and false.

Ecclesia.

WHen the Original world was overwhelmed with waters, * 1.1101 none were saved but such as were in the Ark; when Sodom was burnt with sire, none were saved but those of the family of Lot; when Jericho was destroyed, none were pre∣served, but those which were in the family of Rahab: These are figures, shadow∣ing to us, that when the Lord comes to cut down the wicked, to cast them for ever into the wine-presse of his wrath; Salvation shall belong to the houshold of faith, even that family whereof God in Christ Jesus is the Father.

Ecclesia

• 1. Invisibilis.
• 2. Ʋisibilis.

But when we say, Extra Ecclesiam non est salus, it is not ment of a visible, but of the invisible or universal Church, which is the whole company of the elect, in hea∣ven, in earth, and not yet born; for the visible Church or particular Congregati∣ons, it may be said, there are many Wolves within, and Sheep without.

Therefore it is not satisfactory to us, to be gathered out of the general masse of mankind, into the fellowship of the Church visible; but we must examine how we are in the Lords floor, whether as Chaffe or Corne, for a day of winnowing will

assuredly come, wherein the Lord shall gather his good Corne into his Garner, and the cast Chaffe into unquenchable fire.

Many would deal with the Church, as Amnon with his sister Tamar; first ravish her, then defile her, and then turn her out of doors.

The Church of God in this world, is like a man of war at sea, whose Master is Christ; whose Mast his Crosse, whose Sails his Sanctimony; whose tackle patience and perseverance; whose cast-peeces, the Prophets, Apostles, Preachers; * 1.1102 whose Mariners the Angels; whose Fraught is the souls of just men; whose Rudder is Charity; whose Anchor is hope; whose Flag in the top of her is Faith; and the word written in it, is this, Premimur, non opprimimur; we are cast down, but we perish not, 2 Cor. 4.8.

The Church Militant, is sometime fluctuant, as the Ark of Noah; sometime mo∣vable, as the Ark in the Wildernesse; sometime at rest, as the Ark in the Temple. In persecution, in removes, in peace.

What is the colour of the Church (saith one) but black? her armes, but the Crosse? her song, but the note the oppressed servant in Aristophanes sung, I suffer affliction? For the world is a Sea, a threshing-floore, a Presse, a Furnace; * 1.1103 The Church the Ship, the Wheat, the Grape, the Gold; and afflictions the winds, the waves, the flaile, the fire.

O thou afflicted, tossed with tempest, and not comforted. * 1.1104

Yet,

Built upon the rock, that the gates of Hell shall not prevail aaginst. * 1.1105

And,

Glorious things are spoken of thee (dicta & praedicta) O City of God. * 1.1106

Saints.

The word signifies a thing or person, separated or set a part from common, * 1.1107 and dedicated to a special, especially, a holy use. Holinesse (in the general nature of it) is nothing else but a seperation from common, and dedication to a divine service, such are the Saints; persons separated from the world, and set apart unto God: The Church in general (which is a company of Saints) is taken out of, and severed from the world: The Church is a fountain sealed, and a Garden inclosed; so also, every particular Saint is a person severed and inclosed, from the common throng and multitude of the world, 2 Cor. 6.17.

Or thus, A Saint is an holy one, or a person called to holinesse: having the per∣fect holinesse of Christ put upon him, by imputation of faith; and the quality of im∣perfect holinesse poured into his heart, by the spirit of sanctification.

Unless even ancient professors (saith a Divine) look very well to themselves, they may take a great deal of p••ins, and when all com•• to all, after all their praying fast∣ing, hearing, &c. they may be found to be nothing in the world, but men that walk after the flesh, that is, according to the refined and well educated Principles of old Adam. Men may be Ishmaels, brought up in Isaach's family, and yet be built upon Mount Sinai when all is done.

Now the way that God judgeth of all men, is as they are the Children either of the old or of the new Adam; and not (as men do) according to such a proportion of strictness in their lives; for the Pharisees went beyond many weak Professours in common righteousness.

Saints therefore are not to be judged according to some kind of holinesse they may come up to, but according to the Principles they walk by; either as they walk according to the flesh, or according to the Spirit. And thus Paul distinguisheth Saints and others, 2 Cor. 5.16.

Saints are called Eagles, for their

• 1. Delight in high flying.
• 2. Sharp-sightednes and stedfast looking into the sun of right∣tousness.
• 3. Singular sagacity in smelling out Christ, and resenting things above.
• 4. Feeding upon the bloody sacrifice of Christ. Mat. 24.28.

Saints must walk in a divers way to a world of wicked people as Noah did, really reproving their darkness by his light, * 1.1108 their pride by his lowliness, their vain-glory by his modesty, their ostentation by his secret devotion; Not onely (Planet-like) keeping a constant counter-motion to the corrupt manners of the most, but also shining forth fair with a singularity of heavenly light, spiritual goodness, and Gods sincere service, in the darkest mid-night of damned impiety.

True Saints of God are earthly Angels. So Chrysostom calleth Paul, Angelum terrestrem. And Dr. Taylor Martyr, blessed God, that ever he came in company with that Angel of God John Bradford. * 1.1109

Saints may be called Heaven, and that in a double respect;

• 1. Because God is said to dwell in the Saints, they are his habitation; And where∣soever God dwells he makes a Heaven.
• 2. Because the Saints (not onely those of Heaven, but they on earth) have their conversation in heaven, Phil. 3.20. So that as carnal and earthly minded men are called earth, because their hearts and conversations are fixed to the earth; so spiritual and heavenly-minded men may be called Heaven, because their hearts and conversations are fixed in heaven.

Thus Saints are glorious, wonderful, magnificent, Princes in all lands, of an excel∣lent spirit, more excellent than their neighbours, A Crown of glory, a 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. * 1.1110 Are counted the off-scouring of all things, esteemed as earthen Pit∣chers, shamefully slighted and trampled upon, with the feet of insolency and cruel∣ty. 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, * 1.1111—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, * 1.1112 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, * 1.1113 Jesus Christ himself being the chief corner stone.

Rome.

Rome hath left her seaven mountains, to plant her self in Campo Martio, * 1.1114 who lyes as it were entombed in her own ruines. Lipsius cannot so much as trace the anci∣ent tract of he•• 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 he•• 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 Baby∣lon, 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 Ʋrias in Germany, * 1.1115 an Au∣gustine Fryar complained, not without cause, Ecclesiam Romanam ex aureâ factam argenteam, ex argenteâ ferream, ex ferreâ terream, superesse ut in stercus abiret. Yea, * 1.1116 Matchiavel observed that there was no where lesse piety, than in those that dwelt neerest Rome.

If Franciscus de sanctâ clara and his fa••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. Corrup∣tion grew so great in the Church of Rome, that it justly occasioned first the Sepera∣tion 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. * 1.1117 Certainly the date of her reign is almost out, and the time draweth on apace, where∣in 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, * 1.1118 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 mar∣vel 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 Anti∣christ 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? detect∣ing 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 ••uine, viz. Sophistry, Knotty distinctions to hide and delude the plain sense of Scripture, threatnings, treacheries, Machivilian contrivances, warres, treasons, mur∣ders, Massacres, Powder-plots, &c. Loe, these are the inseperable markes of Pope∣ry, and the brands of their Divellish religion. And these do but hasten their incura∣ble destruction, rendring them odious to all Christian States, Princes, and people, yea to Turks and Infidels.

How is the faithful City become an harlot? * 1.1119 it was full of judgment, righteousnesse lodged in it: but now murderers. Thy silver is become drosse, thy wine mixt with water.

Come hither,* 1.1120 and I will shew thee the judgment of the great where, &c.

Babylon the great, is fallen, is fallen, &c.* 1.1121

Come out her my people, * 1.1122 that ye be not partakers of her sins, and that ye receive not of her plagues.

Pope.

If the servant of servants be above the King of Kings and Lord of Lords, then where is Christs Prerogative? Ye take too much upon you, O ye sons of Levi.

St. Peter had a priority, but not superiority; or if a Primacy yet not a supremacy over the rest; * 1.1123 he had (as our Divines acknowledge) a precedency in place, named for the most part first, as the foreman of the quest; and a••preheminency in grace, reputed for his excellent Knowledge and Zeal; he was the first Confessour, Mat. 16.16. The first preacher, Act. 2. The first baptizer, Act. 10. The first worker of miracles, Act. 3.

Austin saith, * 1.1124 Deus docuit Petrum, per posteriorem Paulum; yet another addes, Etsi ille primus, iste praecipuus.

It was Frederick the Emperor his saying, In capite orbis Deus per imperium exal∣tavit Ecclesiam; in capite orbis Ecclesia nunc demolitur imperium.

Cyprian speakes much against Pope Stephen, * 1.1125 assuring Pompeius, upon the reading of the Epistle, Pope Stephen sent to Cyprian, he should Magis ac magis ejus errorem denctare, qui causam h••reticorum contra Christianos, & contra Ecclesiam Dei asser••re conat••r: He taxeth him also of impertinencies, and contradictions to himself, that he did imperitè & improvidè scribere.

Liber erat, * 1.1126 servile jugum sibi condidit ipse: Pondus idem legum (vidi ipse volumina) quas 〈◊〉〈◊〉

Antiqui potuere patres, nec possumus ipsi. Ne•• servare atas poterit ventura nepotum.

Thomas Holland of Exet. Col. Oxf. When he was to take his journey, said to the fellowes, Commendo vos dilectioni Dei, & odio papatus, & superstitionis.

The Pope imitates Peter (to whom he pretends succession) in the worst things; he cuts off not onely the ear, but head; he denies Christ, but weeps not for it.

Ʋzziah (though a King) must not meddle with the Priests office; and Azariah the High-Priest must not intrude himself into the Kings office; yet the High-Priest of Rome will have both swords; he will be a Priest and a King too: he will be for matters of the world, as well as for matters of God. Boniface the eight shewed himself one day, in the attire of a Priest, another day in the attyre of a Prince affirm∣ing that he was both.

Bellarmine of late hath somewhat minced the matter, that the Pope hath no pow∣er in temporal matters directè: yet indirectè quoad bonum spirituale he may play Rex. Excellent▪ So as a man get into an house, it makes no great matter whether directly or indirectly. And so as the Pope may depose Princes, and dispose of their King∣doms, and butcher them at his pleasure; what availeth it whether directly or indi∣rectly.

I am sure this is indirect dealing, by an indirect distinction to break down the wall of partition, that God himself hath set up between the Priest and the Magistrate.

That the Pope exalts himself above all that is called God, I prove

• 1. In that he is not onely in equipage with God, in remitting of sins; but is made more mighty: for God in the creation made but creatures, but he can make as many gods as he lust.
• 2. More merciful than Christ, which is concluded for this reason, It is not read in all the Scripture that Jesus Christ drew any soul out of purgatory: but the Pope of his great piety and mercy doth every day an infinite number; nay, * 1.1127 Pope Gregory did bring Trajans soul out of hell.
• 3. More wise then God, for he can institute a sacrifice alsufficient, to save those that Christs sacrifice cannot save.
• 4. Of more authority than God, whose word is not authentical without his allow∣ance. But what he saith (though never so crosse to the Text) is Ipsissimum Dei verbum.

Besides, all the names and titles of Christ given him in the Scripture, to shew him Lord of the Church, are attributed to the Pope, the head of Antichristian heresies. Bellarmine saith, that he is universal Pastour, Rex Regum, Dominus Dominantium, * 1.1128 Admirabilis, Leo de tribu Judae Radix David. And those which Antichrist would onely rob him of, are, Head of the whole body of the Church, Bridegroom of the Spouse, Foundation of the Church; as if one body might have two heads, one spouse two husbands at once.

Moreover, mind his horrible pride, claiming authority above Kings, Emperours, Lawes, Scriptures; yea, over men and Angels: Their doctrine is, that Papa babet imperium in Angelos & Daemonas: And their practise the like; For Clement the sixt in his Bull upon the Jubile 1350. Prorsus mandamus Angelis Paradisi, quatenu•• animam in Purgatorio penitus absolutam in Paradisi gloriam introducant. And is not this to make himself a god? is not this that beast, full of the names of Blasphe∣mie?

I might adde much, I will onely conclude with that saying of Pope Marcellus the second, wherein he seemes to be prety ingenious, * 1.1129 for striking his hand upon the table, he uttered these words, Non video quo modo qui hunc locum altissimum tenant salvari possunt, I see not how any Pope can be saved. And that of Pius Quintus, * 1.1130 recited by A lapide. When I was first in orders, I had some good hopes of salvation; when I was made a Cardinal, I doubted, but now that I am Pope, I do almost despair. * 1.1131

That man of sin—The son of Perdition, &c.

Who opposeth and exalteth himself above all that is called God, or that is worshipped: so that he as god, sitteth in the Temple of God, shewing himself that he is god.

Papists.

The Pope hath given liberty to some to have all their own rites, onely acknowledg∣ing his Supremacy; but the ground being laid, for point of Doctrine it matters not; there's enough gained, to make him that had sworn obedience, to accept of all the rest.

They that bear witnesse to themselves (as Papists do) are not to be heard in their own cause, * 1.1132 unless they compass such a decree, as Stratocles did for Demetrius; What∣soever Demetrius will command, shall be holy before God, and just amongst men.

There is no more certain signe of a bad cause, than extended testimonies, and wire-drawn Arguments: The Arguments of Papists are as headlesse arrowes shot. We demand sithes (as the saying is,) and they answer us with Mattocks. This may serve to wash away their varnish of Antiquity.

Papists are like those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.1133 that would take on them to decide all questions; Itaq, à Socrate & Platone exagitatur; vel Papâ potius; These with their Bishops are determined for ever to defend in all points the Popish part, and to arme them∣selves to fight in the B. of Romes quarrel, though it were against God and his Scrip∣tures.

Papists do as Cyprian speaks of Hereticks, Et gladis & venenis subverte••tes verita∣tem. I say of them as Cyprian of the Marcionites, Nihil est apud illos, nisi perfidia, & blasphemia, & contentio sanctitatis, & veritatis inimica.

Carnis ut hic malus affectus sic lumina mentis * 1.1134 Claudat, in errores ut sponte feramur apertos.

Hi cursus fecere novos: * 1.1135 liquere priores▪ Quos dederat vivo veterum prudentia patrum.

Will ye plead for Baal? * 1.1136 will ye save him?—If he be a god, let him plead for him∣self.

Antiquity,

It is like fame, * 1.1137 Caput inter nubil•• condit, her head is muffled from our sight.

Indeed 'tis venerable, and witnesses the more ancient they are, the more to be credited, as lesse corrupt. But yet it is like unto old age, onely a crown, if it be found in the way of righteousnesse, and not otherwise.

Papists boast much of Antiquity, as once the Gibeonites did of old shoes and moul∣dy bread: But disjoined from verity, it deserves little reverence: for it must have no more honour than what it can maintain. The longer Manna was kept against the command of God, the more it stank.

Antiquity after Scripture, is a cypher increasing the number; otherwise it stands for nothing, or for worse than nothing.

Ye have heard, * 1.1138 that it was said by them of old time,—But I say unto you—

Custome.

It is a Law or Rite not written, * 1.1139 which being established by long use, and the con∣sent of our Ancestours, hath been, and is daily practised.

But to speak divinely, Its lawful enough to change these for the better.

Certainly an ungodly custome was that, Joh. 18.39. to save the wicked, and con∣demne the just; what ever was the ground, why should any Barabb•••• scape by it? Well said Calvin, In istâ consuetudine turpe & crassum fuit vitium.

All, or most of the West-Indians, being asked, why they make warre against any of their neighbours? use commonly this answer, It hath been the custome for them and us, to fight still one against another.

It is then concluded with Cyprian, Consuttudo ••ine veritate, vetustas error is est.

The customes of the people are vain▪ * 1.1140

Idolatry.

The matter informed by Divinity, is of two kinds, Matter of belief and truth of opinion; and matter of service and adoration, which is also judged and directed by the former; The one being as the internal soul of Religion, and the other as the ex∣ternal body thereof: And therefore the He••then-religion was not only a worship of Idols, But the whole Religion was an Idol in it self, for it had no soul, that is, no certainty of belief; as a man may well think, considering the chief Doctors of their Church were the Poets, and the reason was, because the Heathen gods were no jealous gods, but were to be admitted into part as they had reason▪ neither did they respect the pureness of heart, so they might have external honour and rites.

Idolatry is, when we worship false gods, supposing them to be true▪

Papists prove the worshipping of Saints, out of those words, 2 Thes. 1.10. where it is said, that God shall be glorified in his Saint••; whereas to worship them so, is to take some of Gods glory, and give it unto them: But the Angel would not suffer John to fall down and worship him.

A coveteous wretch is an Idolater, * 1.1141 in respect of his inward and outward adoring of Mammon. Inward worship consists in our faith, hope and love; for as that is our master to whom we submit our obedience, so that is our God in which we trust most, and love most; As the wantons best beloved is his saint and goddesse, the Epicures panch is his God, the covetous beast who had rather be damned than damnified, hath his Mammon in place of his god, with all his heart, mind and soul, making gold his hope, and saying to the wedge of gold, thou art my confidence.

This covetous Idolater is like a box that apprentices use to put money in, which will never restore any thing back, till it be broken: So nor a covetous man till he be dead and rotten, and broken asunder like a Potters vessel; then hapily the wormes shall have his Carkass, and unthrifty heires his estate.

Son of man, these men have set up their Idols in their heart, * 1.1142 and put the stumbling-block of their iniquity before their face: should I be enquired of at all by them? * 1.1143 &c.

Little Children, keep your selves from Idols, Amen.

Superstition. * 1.1144

Many that cannot digest the flesh of Popery, yet can take great delight in the broth of Superstition; According to that, Isa. 65.4. Broth of abominable things are in their vessels.

It is a form of Divine worship, devised by men, beside, * 1.1145 or beyond the command∣ment of God; breeding in the followers of it a servile fear.

Superstition is devout impiety, the superstitious man worships God but as he lists, he gives God what he asketh not, more than he asks; this man dare not stir forth till his breast be crossed, his face sprinkled; if but an Hare crosse him in the way, he returns; if he see a snake unkilled, he fears a mischief; if the falt fall towards him, he looks pale and wan; in the morning he listneth whether the Crow crieeth even or od, and by that token presageth of the weather; if he hears but a Raven croak from the next roof, he presently makes his Will; but if a fancie shall second his thoughts with a dream of some fair garden, or green rushes, or the salutation of a dead friend, he takes leave of the world, and saies he cannot live: He will never ••et

to Sea but on a Sunday, * 1.1146 neither ever goes without an Erra Pater in his pocket; when he lies on his death-bed, no•• sin troubleth him so much, as that he once are flesh on a Friday, no repentance can ••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 com∣pany, at their parting with them.

Superstition is very pleasing to nature, and suitable to sense and carnal reason; be∣ing 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 re∣ligion 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 Lycurg•••• the Lacedemoni••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 indig∣nation 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 ex∣••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, ap∣pears; 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 abomi∣nation, 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 jour∣neys 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 sa∣tisfy a filthy lust?

Diligence is good about that which is good; it is good to be zealously affected al∣ways 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, * 1.1147 teaching for doctrines, the commandments of men.

—Who hath required this at your hand? * 1.1148—

I perceive that in all things ye are too superstitious. * 1.1149

Read Mic. 6.6, 7. Col. 2.23.

Tradition. * 1.1150

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 inven∣ted 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, * 1.1151 to ano∣ther 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, * 1.1152 Qui ex ejus scriptis male per∣ceptis, 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? * 1.1153

—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 Numb. 16.37, 38, 39.

Upon the offence of any of the vestals at Rome, they had a most excellent way of execution; In the Campus sceleratus, or field of execution, * 1.1154 there was made a vault under the earth with an hole left open above, whereby one might go down; and within it there was a little couch with a burning lampe, and a few victuals: whether the defiled votary was to be brought through the market-place in a litter so closed up with thick leather, that her mournings might not be heard to the moving of pity. She being thus brought to the place of execution, was let down by a ladder into the hollow cave, and the hole presently stopped. And the reason why they suffered such a kind of death, was, because they thought it not fit, that she should be burnt with fire, which kept not the sacred fire with greater sanctity. And it was thought unlaw∣ful to punish them by laying violent hands on them, because they had in former times

served in so holy a function. Holiness hath honour.

Things are called holy, * 1.1155 either by nature, as God, who is truly, alway and only of himself holy: Or by seperation, or being set apart to an holy use or end; Which Ori∣gen calleth Sancta Sanctificata, by accession of external holinesse from without: So Jerusalem is called the holy City, because the City of God, where he was worshipped. And when we stand in our Churches (saith Chrysostom) we stand in a place of Angels and Archangels, in the Kingdom of God, and heaven it self; which they that pro∣phane (think either by talking, sleeping, laughing, playing, or any thing else unbe∣seeming the service of God) may justly fear to be whipt like dogs, out of the heavenly Temple and City too. For mine house shall be called an house of prayer for all people, Isa. 55.7.

Yet let us not dote upon the Temple of the Lord, but reverently adore the Lord of the Temple; putting off our shoes from off our feet, when we come to stand upon holy ground; that is, our sensuality and other sins; for, Quid pedes (saith Erasmus) nisi affectus? quid pedes calceament••rum onere liberi, nisi animus nullis terrenis cupidi∣tatibus oneratus? Affections are the feet of the soul, keep them unclogged.

Herods Temple at Jerusalem was set on fire by Titus his souldiers, that it could not be quenched: And at the same time Apollo's temple at Delphos was utterly over∣thrown by earth-quakes and thunder-bolts, * 1.1156 and neither of them could ever since be repaired: The concurrance of which two miracles (saith Godwin) evidently shew∣eth, that the time was then come, that God would put an end both to Jewish cere∣monies, and Heathenish Idolatry.

Beleeve me the hour cometh, * 1.1157 when ye shall neither in this mountain, nor yet at Jeru∣salem worship the Father.

But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit, and in truth, for the Father seeketh such to worship him.

Sacriledge.

Aquin••s notes it may be committed, * 1.1158 vel

• 1. In personam, when an Ecclesiastical man is abused.
• 2. In locum, when the Church is abused or profaned.
• 3. In rem, when things dedicated to holy uses, are otherwise imployed.

And this last kind may be committed three ways: Quando

• 1. Sacrum de sacro aufertur; as the consecrated Vessels out of the Temple.
• 2. Non sacrum de sacro; if a thief shall break open a Church, to steal away private treasure hid therein.
• 3. Sacrum de non sacro; when the Church is robbed of her possessi∣ons and endowments.

If many would examine themselves according to this rule, they would assuredly conclude they deserve the whip, turning claustra into castra.

This Luther complained much of in his time, * 1.1159 That even in the Reformed Churches, Parishes and Schools were robbed of their due maintenance, as if they meant to starve us all: Spoliantur Parochiae & Scholae, non aliter acsi fame necare nos velint. The like saith Gualther, Non desunt Pseudo-evangelici, There want not such False-Gospellers amongst us, who restore not the Church her wealth, pulled out of the Papists ••ingers: But make good that saying of one, P••ssid••bant Pa∣pistae, possident Rapist••; Papists had Church-livings, and now Rapists have gotten them.

A Priest in Jerusalem (the City being besieged) took all the Goblets and Vessels of silver, not so much as sparing the little golden Pitchers which Augustus

and his wife sent to the Temple; and did distribute amongst the people, and said, Without ••e••r we may use these divine things, seeing we fight for God and his Temple; therefore he said, it was safe for them to drink those things that were kept for the Priests sacrifices. He also took the wine and oil, and they anointed themselves without fear.

Non equidem recusabo dicere quae dolor jubet: * 1.1160 Puto si Romani contra noxios venire tardassent, a••t ••iatu terrae devorandam fuisse civitatem, aut diluvio peri∣turam, aut fulmina ac Sodomae incendia passuram. Sexcenta millia mortuorum portis ejecta, quorum sepulturae erant ex oppido ejectio.

Sacriledge is a very dangerous sin. Cacus met with his match, when he robb'd Hercules. Mercury (say the Poets) had a mind to steal Jupiter's thunderbolts, but durst not meddle, lest he should speed as Prometheus had done for stealing fire. The Eagle in the fable, that stole a peece of flesh from the Altar, and carried it to∣gether with a live-coal that stuck to it, to his nest, set his young and all on fire. Dionysius that robb'd his God, was cast out of his Kingdom, though he was wont to boast, that he had it bound to him with chains of Adamant. And Belshazzar paid dear for drinking in the bowls of the Sanctuary.

In a word, Such do but as the fish that swallows the hook; it proving as un∣fortunate and fatal to them, as the Gold of the Temple of Tholose did to Scipio's souldiers, of which, whoever carried any part away, never prospered after∣wards.

I might be large in giving instances this way: Only consider what a sad end befell Cardinal Wolsey, whilst he sought more to please the King than God, as him∣self said: And what a revenging hand of God pursued five of his Servants, that were instrumental for him in a sacrilegious enterprise. Whereupon Scultetus wish∣eth; * 1.1161 Ʋtinam his & similibus exemplis edocti discant homines res semel Deo con∣secratas timidè attrectare! I would men would take heed by these and the like examples, how they meddle with things once consecrated to God! Such (as a Divine saith very well) may be compared to those that being of a cold and fleg∣matick stomack; eat hard and cholerick meats; Well they may please their palates, but it cannot be for their health; and may justly fear to have their meat sauced, and drink spiced with the bitter wrath of God.

Thou that abhorrest Idols, doest thou commit Sacriledge? * 1.1162

Will a man rob God? yet ye have robbed me.—Ye are cursed with a curse, for ye have robbed me,— * 1.1163

It is a snare to the man who devoureth that which is holy.

Read Joel 3.5. Dan. 5.23, 24, &c.

Tythes.

Bellarmine contendeth, that Tythes are due to the Ministery, Non jure divin••, sed ecclesiastico: Yet he alloweth, that in some sense it may be affirmed, that they are due jure divino.

• 1. Quoad substantiam, non quantitatem.
• 2. Si addatur ecclesiae determinatio.
• 3. That the very quantity is due, jure divino: non ex vi juris divini, sed ex vi juris ecclesiastici.

These are nothing else but starting-holes: For it is a firm and immoveable truth, that the very Quantity is due to the Ministers of the Gospel, whether the Church determine it or not; for Gods institution dependeth not on the constitution of the Church.

Tythes they say are Jewish: But if Melchisedech (of whom afterwards) tythed Abraham, by the same right whereby he blessed him; And if Tythes by all

laws of God, Nature and Nations, have been hallowed to God (as Junius and other Modern Divines argue and alleadge;) And if things consecrated to Gods service, may not be alienated; It will appear to be otherwise.

They are due to the Ministers of the Gospel; not of alms or of benevolence, but of justice we have a right and interest to them. The labourer is worthy of his hire; A beggar is not worthy of alms: When ye give a labourer his hire, ye give him but his due.

All are to pay, high and low, rich and poor, because it belongs ad justiti∣am commutativam, in quà non consideratur conditio personae, sed qualitas rei ad rem.

Give to Cesar, the things that are Cesar's; and to God, the things that are God's. Caesari tributa, Deo decimas. Nay more, Decimae non dantur clericis, quia boni sunt, sed quia clerici sunt: sicut tributa dantur regibus, non quia probi, sed quia reges sunt. How chearfully then ought ye to give it to them, that are faithful and diligent in the work of the Lord?

But if any man list to be contentious, we have no such custom, nor the Churches of God. This is a thing controversal in this last and wicked age of the world, wherein charity waxeth cold, as to all in general, so to the Ministers in special: But it may be sufficiently evinced out of the Word of God: We need not (saith one) stand to mans Courtesie, for then in most places we should have a Cursie.

Do ye not know that they which minister about holy things, * 1.1164 live of the things of the temple? and they which wait at the altar, are partakers with the altar?

Even so (Note that) hath the Lord ordained, * 1.1165 that they which preach the Gospel, should live of the Gospel.

Simony.

Qui vendunt vel emunt praebenda Ecclesiarum, dicuntur tales à Simone, Simon••∣ales. The buying of Spiritual things is so called, from Simon Magus his offer.

The Schoolmen generally define it thus: * 1.1166 Est studiosa voluntas emendi, vel ven∣dendi aliquod spirituale, seu spirituali annexum. So not the hand only, but the heart commits Simony. * 1.1167 There was no Pactum between Simon Magus and the Apostles, but only voluntas: He made an offer of money to them; and that was condemned. And if so, who then in this Age, almost, can say, he is assured to have a good conscience in this thing?

For the branches, it is com∣mitted four wayes:

• 1. Per pecuniam: Sad, when Lady Pecunia is the Janitrix to let men into the Church.
• 2. Per adulationem; which is venenum mellis dul∣cedine palliatum.
• 3. Per importunas preces ambientium; Est orare ducum species violenta jubendi.
• 4. Per sordidum obsequium; Ready to do any base kind of service.

Whereas the Ambassador of Christ should resemble his Master Christ in the Church. Minde Gal. 4.14. & Gal. 1.10.

Ecclesiastica benefici•• nullo modo vendere licet, * 1.1168 quia eis venditis intelliguntur spiritualia venditioni subjici.

Simonaici tam vendentes quàm ementes spiritualia, poenis puniuntur, scil. in∣famiâ & depositione, si sint Clerici; & excommunicatione, si sint Laici. Idem.

If thou comest in by Simony (saith Ambrose) Caro dominatur populis, animae servit daemonibus: Caro sacerdotium comparavit, anim•• detrimentum Paravit.

I shall shut up this with those Verses, which were not amiss to be imprinted in the hearts of all.

Haec duo damna feres, si tu sis Simonis haeres, Mortuus ardebis, & vivus semper egebis.

—Simon offered them money; saying, Give me this power, * 1.1169—But Peter said unto him, Thy money perish with thee,—Thy heart is not right in the sight of God, &c.

Things indifferent.

Sunt autem res mediae, opera sive actiones, quae in sese, sive suapte natura, nec * 1.1170 nec bonae vel malae sunt: sed ex usus ipsarum circumstantiis, vel bonae, vel malae cau∣sentur: Aut res indifferentes, sive actiones dicuntur, quae lege, aut verbo Dei neque praecise jubentur, neque expressè prohibentur fieri.

These things indifferent may not be used indifferently, But with caution,

• 1. Concerniing Faith, that we do nothing with a doubting conscience.
• 2. We must have respect to our brethren, whether strong, weak or obstinate, that we give none offence unto them thereby.
• 3. That Christians do not condemn one another, for the using or not using of things of this nature.

It is a safe rule, Quod dubites, ne feceris: * 1.1171 In doubtful cases be sure to take the surer side.

An erroneous Conscience maketh a thing unlawful; for actions receive their qualification, according to the will of the agents, and the will is moved by the thing apprehended: If reason judge that thing to be sin, and yet the will be carried unto it, it is manifest that such an one hath a will to sin; and the outward action which is informed by the will, whether it be lawful or unlawful in it self, is a sin.

Nih••l faciendum de quo dubites necne rectè factum; Nothing is to be done, * 1.1172 which thou doubtest whether it may be lawfully done or no, said a Heathen man.

Posse & nolle, nobile est. Forbear for fear of offence, unless it be in point of necessary duty; for then we may not do evil, that good may come, Rom. 3.8.

Omnia libera per fidem, serva per charitatem: Faith gives liberty, but Charity is a binder. Paul by faith may circumcise Timothy; by charity he will not circum∣cise Titus.

Off with that hair, away with that apparel, those colours, &c. which wound thy weak brothers soul. It will be no grief of heart (as Abigal told David in another case) to have forborn, in case of scandal. A great grief it would be, if by some rash word we should betray a brother, or smite out the eye of our dearest child: Should we then destroy the life of grace in another, by our un∣advised walking?

Ʋnto the pure, all things are pure. Read 1 Tim. 4.4. * 1.1173

Let not him that eateth, despise him that eateth not; and let not him which eateth not, judge him which eateth. * 1.1174

Destroy not him with thy meat, for whom Christ died.

Read Rom. 14 5. 1 Cor. 8.11, &c.

Questions.

The Schoolmen were great Questionists; and they had it from the Artemonites, a sort of Hereticks, Anno Christi 220. that, out of Aristotle and Theophrastus, corrupted the Scripture, by turning all into questions. In detestation of whose vain jangling and doting about questions, Luther saith, Propè est ut jurem, nullum esse Theologum Scholasticum qui unum caput Evangelii intelligat; I durst swear almost, that there was not one School-Divine, * 1.1175 that rightly understood one Chapter of the Gospel. Again, God loveth Curristas, non Quaeristas, saith he.

It is a question of the Papists, Whether an Ass drinking at the Font, do drink the water of Baptism, and so may be said to be baptized? But Melancton answer∣ed well, Est quaestio digna Asinis. Such Questionists are (as Stapleton saith of Bodin) Magna nugatores, great Triflers.

True it is, we must be ready to render a reason of our faith; but then it must be when we see it will be to some good purpose; * 1.1176 as if otherwise, forbear; or u••ty one knot with another, as Christ did, Mat. 21.24.

—Sick about questions, * 1.1177—

But foolish and unlearned questions avoid, knowing that they do gender strifes.

Read 1 Tim. 1.4. Tit. 3.9, &c.

Imagination.

This Janus of Imagination hath different faces: The face towards Reason, hath the print of Truth; the face towards Action, hath the print of Good: which nevertheless are faces, Quales decet esse sororum.

In matters of Religion, Imagination is raised above Reason; hence is the cause, why Religion sought access to the mind by Similitudes, Types, Parables, Visions and Dreams.

Those that abused the light of nature, * 1.1178 for a reward, became vain in their imaginations.

Sense and Motion.

Sense is that faculty, whereby a man in his body is enabled to discern things without himself, and accordingly to desire and move to them.

• 1. Seeing, by which man is not only enabled to behold the Creation, and see what God hath wrought; but finds it a chief help for all the employments of life in all callings.
• 2. Hearing, (which is performed after a wonderful manner) by which is let into the soul and body not only sounds of delight, but also of necessity.
• 3. Tasting, by which we distinguish of meats profitable or hurtful to the body.
• 4. Smelling, by which we receive in those delightful scents God hath caused to arise from divers of his creatures, and to avoid things noisom.
• 5. Touching, which (though it be the most stupid sense) is of great use for mans safety.

These are called Outward senses; and what images of divers things they have got by going abroad, they do deliver in to the Common sense, the Phantasie and Memory, where they are received in, refined and treasured up; and these are called the Inward senses. So that the former may be called the Body's guard, and the Soul's int••lligencers.

All sense proceedeth from the brain, and therefore is placed (as Galen observeth) in the upper part of the body, as the fittest scituation for conveniency to the senses, of the eyes and sight especially. The spring and original of the senses (saith an∣other) is in the common sense, seated in the fore-part of the head: This differeth from the rest of the senses, as the root from the branches, or as a line drawn from the point.

Our senses are inlets to the understanding; and therefore the senses of the body are advantagious to the mind: The eye doth not see for it self, or for the body only, but the eye sees for the understanding: The like may be said of the rest of the senses. They may be servants to sin, or servants to grace. Let not therefore those senses which God hath given us, both for natural uses to the body, and for spiritual uses to the soul, be abused and turned to the disservice of the body, much less to the destruction and damnation of the soul. For by these the heart may in a moment be both affected and infected.

Amongst the rest, Seeing and Hearing are two principal senses of inquisition, and reporcers of knowledge, never satisfied: yet no knowledge of Gods will re∣vealed by the senses: As one of Plato's School said, That the sense of man carrieth a resemblance with the Sun, which (as we see) openeth and revealeth all the ter∣restrial Globe; but then again, it obscureth and concealeth the stars, and celestial Globe: So doth the sense discover natural things, but it darkeneth and shutteth up divine. Hence it is, that many learned men have been heretical, whilst they sought to flie up to the secrets of the Deity, by the waxen wings of the Senses.

Of the Senses, read Eccl. 1.8. Job 6.30. cap. 12.11. Gen. 27.12.21.27. 1 Cor. 12.17, &c. * 1.1179

But we walk by faith, not by sight.

Motion is one of those two sorts of senses, wrought by the soul upon the body. For of it self it is but a dead lump, as it shews it self to be, when the soul is gone out of it.

The soul gives unto the body a threefold motion:

[unspec 1] The Vital motion, and this is wrought two wayes: 1. By the Pulse, which is begun at the heart, and made continually to beat; and this beating of the heart begets those sparkles, which we call vital spirits, arising out of the finest of the blood; which spirits are carried by the pulse thorow the arteries, and they shine in the whole body, according as their passages are more or less open. 2. And by Breath∣ing, by which aire is both fetcht in continually, for the cooling of natural heat in the heart, and the spirits refreshed, as also the gross and more smoky spirits are exhaled out of the breast.

[unspec 2] The motion of Appetite, by which the creature is inclined to take to him such things from without, as he conceives good and needful for him; and likewise to avoid things hurtful. Thus there are divers appetites and desires, as of hunger and thirst after food, desire of procreation, &c.

[unspec 3] The motion from place to place, which is a strong motion upon the body, Est Deus in no∣bis, agitante ca∣lescimus illo. driving it to the motion of the whole, or some part of it. And in vain were appetites or desires given to the creatures, if this motion were not given, because without it they could never compass things desired.

In God we live, and move, and have our being. * 1.1180

Reason.

Duplex est actus rationis (say the Schoolmen) Primus & secundus: Ita & duplex actus scientiae, primus & secundus. There is in an Infant the first act of reason, when he beginneth to speak; and the second act, when he beginneth to learn: So then (say they) the first act of knowledge, is the second act of reason. An Infant

hath the first act of reason, but not the second; And a learned man, when he is sleeping, hath the first act of knowledge, but not the second.

Reason is that faculty or power of the soul, whereby we debate and discourse of things and objects, that we may be able soundly to judge of that which we rightly understand. Sometimes it is taken for the use of this faculty, viz. Discretion. Act. 25.27.

Or, Reason is a faculty of the soul, wherein men excell all creatures in this visible world. This is admirable, for by the light of this man can conceive of things, as well as by sense; yea, of things that never were in the senses. It can conceive of the nature of God, and discern him from his works. It can conceive of things by a discerning reflection; conceiving of it self, and understanding that it doth under∣stand. It can distinguish between good and evil, truth and falshood, viz. the moral goodness of things. It can in a small moment of time go almost over the whole world, and view it all. It can (in a sort) invent things that never were in being, &c.

And yet bare reason is further from grace, than sense is from reason. The di∣stance between mans nature and grace, is greater than that between mans nature and a beast's. It is as easie to change a beast into a man, or to make a beast understand reason; as to change a Sinner into a Saint, or to make an Infidel a Believer.

Neither is meer humane reason any competent Surveyer of the wayes of God. Not that any of the wayes of God are against reason, but many of them are above our reason; the wayes of God are ordered by the quintescence of reason, but in which of the sons of Adam is that to be found? When we measure the wayes of God by the standard and scantlings of our reason, what a disguise do we put upon them? Yea, how do we disguise God himself? We make him a Justice, a Mercy—like our own, * 1.1181 what a God do we make of him? My thoughts are not your thoughts, neither are your wayes my wayes, saith the Lord. And shall any reduce and shrink up the thoughts and wayes of God, to their narrow and straitned model? The Lord said of Adam in scorne, when he attempted a likenesse to God, Behold, the man is become as one of us, * 1.1182 to know good and evil. How then doth God scorne them, that would make his wayes and thoughts as their own?

When therefore we are apt to think there is no reason for that, for which we our selves can see no reason; Consider, What if God should appear and tell thee, It shall be thus, and the reason of it is, because I will have it so? Is not that answer e∣nough to any man? The will of God is reason enough, and ought to be the most sa∣tisfying reason.

Many there are in the world, whose actings out-run their reason; they speak they know not what, and they do they know not why; In a word, they are more busie than wise. The inadvertency of such, our Saviour made the ground of his Prayer, * 1.1183 Father, forgive them, for they know not what they do. But the soul hath her senses as well as the body, Heb. 5. ult. And Reason is the souls taster, di∣stinguishing truth from falshood, as the palate distinguisheth bitter from sweet. Princes have their tasters before they eat, lest there should be poison in the dish. God hath given unto man a taster for his spiritual meat.

There are three sorts of minds in the world. 1. Corrupt. 2. Natural. 3. Spi∣ritual. And answerably three kinds of reasonings.

[unspec 1] One is corrupt reasoning, when men do reason meerly sinfully, 1 Cor. 15.32. Let us eat and drink, for to morrow we shall die. Here was a reasoning in this, but it was corrupt. In this sense the most unreasonable man hath reasoning in him; he never doth any thing, but he hath some kind of reason for it.

[unspec 2] There is a natural reasoning, Mark 3.6. Christ had told a Leper his sins were forgiven; the Scribes sitting there, reason in their hearts, Why doth this man speak blasphemy? Who can forgive sins but God? This was properly corrupt, but true reasoning, Here was only the defect, natural light comes too short, they did not see that he was God, and therefore might forgive sins; Else it was true enough ac∣cording to their Principle, had he been but a meer man; but their reason was lame and low.

[unspec 3] There are spiritual reasoning. And upon this is all godlinesse and every piece of it carried. Religion is the most rational thing in the world.

The whole bulk of godliness consists either in

• 1. Beleeving.
• 2. Doing, or
• 3. Suffering.

And consult but these Scriptures, Hebr. 11.19. 2 Cor. ••, 14. Rom. 8.18. And though (in the first of them at least) there is nothing that seemes to be more without reason, yet you will find that in them all there is the purest, sublimest and most excellent reason. What we say of Logick, in a natural way, Logick is the Art of reasoning, that's the definition of it; may truly be said of godlinesse in a spiritual way, godlinesse is the true Art of spiritual reasoning. * 1.1184 Hence there is not one dram of spiritual reasoning, but in godly people; and therefore wicked men that have not faith, they are said to be absurd or unreasonable men. Men com∣pact of meer incongruities, solecising in all; opinion, speeches and actions.

As the mind or understanding is the highest faculty of the soul; so the reasonings are the most immediate and highest acts of the mind. From them it comes to the will and affections, and then it goes out into the actions. Therefore the mind is Christs or the Devils chief throne. The reasonings of the mind, are the chief strength of the mind, the immediate flowings of the mind.

Hence the most rational men (if wicked) are the worst men in the world, because they have more strength of reason than other men; and the reason being corrupt and naught, the stronger it is, the worse the man is.

Therefore (said a godly Divine) if I have a child or a friend that is wicked, I wish he may never be very rational; because the stronger his reason is, being corrupt, the worse will his will and affections be. * 1.1185 Many of the vulgar are mad without rea∣son, they will hate a thing upon hear-say; but when men are mad with reason (that is with wicked reason) they are mad to purpose. Labour to get up our hearts to be swayed by spiritual reason, and let Gods people be careful to perform such service unto God, as wherof they can render a sound and intelligible reason out of his Word. Rom. 12.1.

—Cannot my tast discern perverse things. * 1.1186

But there is a spirit in man, and the inspiration of the Almighty giveth them under∣standing.

What man knoweth the things of man, save the spirit of man which is in him?

Affections.

They do often saucily insult over sound reason, as Hagar did over his Mistress. * 1.1187 Like a watery humor comming between the eye and the object, and hindring the sight. Like the mud which arising in the water, troubleth and confoundeth the seeing spirits.

They are oftimes ponderous bolts and clogs, causing us to cleave to the center of misery. And whereas they should be the whetstones of vertue, * 1.1188 they frequently prove the fire-brands of vice.

The remedy is not to turn them out of doores, for then a tribe would be want∣ing in the soules mystical Microcosm: But to correct their exorbitancy, and re∣duce them into right order: using our Saviours language to them, Friends, come down lower; and to sound judgment, sit up higher.

Respect of Persons.

The word properly signifieth accepting of ones face, or outside, * 1.1189 and so no∣teth a respect to others out of a consideration of some external glory that we find

in them. So that respect of persons is had, when in the same cause we give more or lesse to any one than is meet, because of something in his person which hath no relation to that cause.

Respect of persons is,

• 1. Warrantable. or,
• 2. Vicious.

It is lawful to prefer others out of a due cause, as their age, callings, gifts, graces; yea, we ought to put a respect upon them, because of that excellency wherewith God hath furnished them. But when the judgment is blinded by some external glo∣ry and appearance, and a cause is over-ballanced with such circumstances as have no affinity with it; it is unlawful, and a sin.

In religious matters, we may be guilty of it many wayes; I mention one, When the same works have a different acceptation because of the different esteem and value of the persons engaged in them. Omnia dicta tanti existimantur, quantus est ipse qui dixerit, * 1.1190 nec tam dictionis vim a••que virtutem, quàm dictatoris cogitant digni∣tatem, saith Salvian.

A constant hearer of Calvin at Geneva, * 1.1191 being sollicited by Zanchy to hear Viret, an excellent Preacher, who preached at the same time; answered, If Saint Paul himself should preach hear at the same hour, I would not leave Calvin to hear Paul. Although I am not Ignorant (said Gregory Duke of Saxony) that there are divers errors and abuses crept into the Church; yet I will none of that Gospel-re∣formation that Luther preacheth. And Erasmus observed, That what was accoun∣ted Orthodox in the Fathers, was condemned as Heretical in Luther. Compertum est damnata ut Haeretica in libris Lutheri, quae in Bernardi, Augustinique libris ut Orthodoxa, imò & pia leguntur.

Thus too many look upon the cup, rathar than the liquor; regarding the man; more than the matter; not considering what, but who bringeth it; in which they do prefer the earthen vessel before the golden treasure: And many times are apt to despise excellent things, because of the despicablenesse of the instrument.

My brethren, * 1.1192 have not the faith of our Lord Jesus Christ, the Lord of glo∣ry, with respect of persons.

Opinion.

Opinio est ascensus pendulus, scientia immobilis. Als••ed.

There are (saith one) as many internal forms of the mind, as external figures of men.

That was a strange spirit of Bacon the Carmelite, who would endure no guessing, or doubting; And was therefore called Doctor Resolutissimus; as requiring that e∣very one should think as he thought: This (as a worthy Divine saith) was too Ma∣gisteriall. * 1.1193

—I also will shew mine opinion.

Controversie.

Optimus ille censendus (saith an Ancient) qui in Religionis controvers••is retu∣lerit magis quàm attulerit: neque id cogat videri tenendum, quod presumserit in∣telligendum.

But there are many now a dayes, that fain what they please, and conceit what they like; and at last think themselves bound to justifie their wild conceivings.

Let us therefore as many as be perfect, * 1.1194 be thus minded; and if in any thing ye be otherwise minded, God shall reveal even this unto you.

Strife.

A quarrelsome person is like a cock of the kind, ever bloody with the blood of others and himself. He loves to live (Salamander-like) in the fire of contention.

We read of Francis the first King of France, that consulting with his Captains how to lead his Army over the Alpes into Italy, whither this way, or that way? Amaril his fool, sprang out of a corner, where he sate unsean, and bade them rather take care, which way they should bring their Army out of Italy again. Even so, it is easy for one to interest himself in quarells, but hard to be disingaged from them, when once in.

There are that make it their work to cast the Apple of contention amongst others; such are the Pests of societies, and must therefore be carefully cast out, with scoffing Ishmael.

Such kindle-coals are Sathans seeds-men, who is an unquiet spirit, and strives to make others so; Loves to fish in troubled waters, doth all he can to set one man against another, that he may prey upon them both: * 1.1195 As the Master of the Pit sup∣peth upon the bodyes of those cocks, whom he hath set to kill one another.

The beginning of strife is as when one letteth out water: * 1.1196 therefore leave off conten∣tion before it be medled with.

Read. Pro. 22.10. Rom. 13.13. 1 Cor. 11.16. Phil. 2.3. Jam. 3.14, 16, &c.

Schisme.

Schisme in the Church, is the same that faction is in the Common-wealth; viz. such dissentions in which men seperate one from another. Or, It is a dissertion or seperation, when one or more seperate and rent themselves, from the outward fel∣lowship of the faithful; cutting asunder the unity and peace of the Church, upon some misgrounded mislike.

There can be no greater sin committed (saith Chrysostom, Hom. 11. ad Ephes.) * 1.1197 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 Eccle∣siam 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. * 1.1198

Are not all those Schismaticks, who have dissented and seperated from the Church of Rome?

We indeed have seperated our selves, * 1.1199 but they of the Church of Rome are Schisma∣ticks; because the cause of our seperation is in them: viz. their Idolatry, and mani∣fold 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 se∣peration, and the fault is in him. And therefore for the avoiding of Schisme, remem∣ber 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 de∣stroy

the Church consequentially, but division and seperation demolish it directly.

The Church suffereth by dissentions, whereof we ought to be as tender, as of trea∣ding 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, * 1.1200 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 anima{que} inter se miscebantur, & omnia praeter uxores, indiscreta habebant. Sed fraternitas omnis ••odie extincta est, & unanimitas Primitiva non tantum diminuta (de quo Cyprianus suis temporibus qu••∣ritur) sed è medio penitus sublata esse videtur.

Presently after the Primitive times, an Heathen could say, Nullae infestae homini∣bus bestiae, ut sunt sibi ferales pleri{que} 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, * 1.1201 Tacitus tels us, that nothing was so destructive to them, as their dissentions. And Cyprian said of those persecutions in his dayes, Non ve∣nissent 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 An∣tipathies 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, * 1.1202 in the bond of peace.

Behold, * 1.1203 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 visi∣on, the more earnest was the Prophets inquisition.

—Searching (with greatest sagacity and industry, as hunters seek for game, * 1.1204 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 in∣stahant somniis vanis. 2. Qui ad dirimendum veros Proph••tas, dixerunt se habere visiones Dei. 3. Qui ut •• Populo nobiles haberensur, dixerunt se Prophetas. The first in a Phantastical humour imagined every dream to be a prophesie. These∣cond like foxes to destroy Gods vineyard, in envie of the Lords Prophets: arro∣gated 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, V••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 whatso∣ever they taught, was to be received as food from heaven. Mon••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 r••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, * 1.1205 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 fals∣hoods. 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, * 1.1206 even as there shall be false teachers among you—

And many shall follow their perni••i••r•••• wayes, &c.

Of the Sibyls.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.1207 quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Aeolicè pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Jovis consilium, vel conciliaria. Alii a Kabala a Kibel, i.e. Doctrin a divinitus promulgata, animisque hominum sancto∣rum, 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,* 1.1208 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 do∣tage, 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.* 1.1209 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.

B••••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 profect••, & ipsis vel non intelligentibus, vel aliud cogitantibus suggesta; ut tum Gen∣tes,* 1.1210 tum Judaei increduli, suor um etiam hominum convincerentur, & redderentur in∣excusabiles: ideóque vaticinia illa ••udienda, quiae oraculis Prophetarum sunt consenta∣nea. 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 di∣vine 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.* 1.1211 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,* 1.1212—Read Numb. 23. & 24. Psal. 68.18. Mat. 7.22. &c.

Christ our Saviour.* 1.1213

Concerning the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Cicero, Hoc verò quantum est? ita magnum, ut latino uno verbo exprimi non possit. The Greek word for Saviour is so emphati∣cal, that other tongues can hardly find a fit word to expresse it.

[unspec 1] There are Saviours in the History; Such were the Judges, and afterwards Judas

Macchabeus, and Hircanus, and such a one was Flaminius the Roman,* 1.1214 to the poor Argives; who therefore called him Saviour, Saviour, and that with such a cou∣rage, Ʋt corvi fortuito super volantes, in stadium deciderent,* 1.1215 that the birds fell to the earth, amazed with that out-cry, the ayr was so dissipated with their acclam∣mations.

[unspec 2] 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:* 1.1216 Sed servatores dicuntur (saith Mercer) but they are cal∣led Saviours, because they preach the word of this salvation, and are instrumental to Christ in that great work, like as the Apothecary is to the skilful Physician, in cu∣ring his patient of a deadly disease.

They that made Angels or Saints Saviours, as Papists do;* 1.1217 do (as Iraeneus saith) abscindere & devidere Jesum à Christo, Christum à salvatore, salvatorem à verbo, & verbum ab unigenito.

Ʋnto us is born a Saviour, which is Christ the Lord.

Him hath God exalted with his right hand,* 1.1218 to be a Prin••e and a Saviour for to give Repentance and forgivenesse of sins.

To the onely wise God our Saviour be glory and majesty, dominion and power, now and ever. Amen.

Apostles.

The chief office to which the Apostles were designed by Christ,* 1.1219 was to bear wit∣ness of him, & that they might be enabled to the faithful discharge of it, he promised he would, and accordingly did after his ascension, cause them to receive the power of the Holy Ghost coming upon them.

If we look upon them with a carnal eye, their condition was mean and low, there was nothing in them that might render them worthy of so high a Prerogative: they were poor rude illiterate despised fisher-men: In this respect it is the Apostle saith, We have this treasure (not in golden or silver, but) in earthen vessels.* 1.1220 Yet they were to be the first Publishers of the Doctrine concerning Christ come in the flesh; yea, they were not onely to be the first declarers, but in some kind or other suffe∣rers for the truth of that which they did declare? And therefore had need to be furnished, as aforesaid.

They were men of holy and exemplary lives,* 1.1221 men that did shine as lights in the world by their good conversation; men whom those grand Apostates and enemies of Christianity, could charge with nothing but simplicity.

It is said, that Andrew water'd Achaia, James the elder Spain, the younger Hierusalem, Thomas India, Philip Syria, Bartholomew Armenia, Matthew Aethi∣opia, Simon Mesopotamia, Thaddeus Aegypt, Matthias Judea, John the Evangelist Asia, And Peter, Pontus, Galatia, Cappadocia, &c.

Or if you will have what other histories record, Thomas preached to the Parthi∣ans, Medes, Persians, Germans. Simon Zelotes. in Mauritania, Affrica, Brittan∣nia. Judas called Thaddaeus in Mesopotamia. Mark in Aegypt. Bartholomew to the Indians. And Andrew to the Scythians.

Thus their sound went into all the earth,* 1.1222 and their words unto the ends of the world.

Paul is pictured with a sword in one hand, and a Bible in the other;* 1.1223 to shew what he was before and after conversion.

Let Ministers of the Gospel remember it is their duty, as well as it was the Apo∣stles, to bear witnesse to Christ; and therefore be true and faithful, asserting only the truth of the Gospel. And let people receive with faith what is by them attested

with truth; that as there is fidelitas in teste, so there may be fides in auditore, these faithful witnesses may find beleeving eares.

These men are the servants of the most high God,* 1.1224 which shew unto us the way of salvation.

Presbyter.

Talem verè esse decuerat,* 1.1225 & tormentis fortior, torquentibus durabilior, securior quoque imperantibus, ipso etiam pro crematus est igne violentior. In laudem Eleezari sub Antiocho Martyris.

Hodie quidem gravitur advigilatur nequis Presbyter ordinetur, qui corporis ali∣qua parte sit mutilus nè de honestetur Ecclesia:* 1.1226 Ʋtinam pari studio advigiletur, ne quis ad hec honoris recipiatur, nisi cui mens sit integra: mentem turpitur mutilam habet, cui deest S. literarum cognitio, turpius qui nullo pietatis amore ducitur; & paulo post, totus inclinatur in mundum, à Christo praet••r titulum alienus.

The Athenians had their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which was a solemne examination of the Magistrates, whether fit to govern or no; and of Orators, whether of good pra∣ctice and report; otherwise they were dispriviledged, and not suffered to speak or plead publikely. In Ordination of Presbyters, all possible care and caution is to be used.

Lay hands suddenly on no man.* 1.1227

Minister of the Word.

Wilt thou leap into Moses chaire, or rather into Christs Chaire, and hast not gifts in some comparable measure to teach the people out of it? Certainly one day it will be said to all saucy and insufficient Ministers, Friends how came you hither? Who made you the dressers of my vineyard,* 1.1228 that have no skill to dresse it? who made you dividers of my word, that mangle it, and cannot cut aright? who made you builders of my house, that know not how to square a stone, or frame a piece of timber for my house? Dancers have their Schoole (saith Nazianzen) fidlers and Musicianers are trained up to it, and is the Ministry such a light thing, that who∣soever will, as it was in Jeroboams time, may be a Minister? It is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The great∣est Doctors in Divinity, must be Scholars all the dayes of their life: and who is suf∣ficient for these things?

A Minister must look to three things, viz.

• 1. Qualification for the work.
• 2. Mission or call to the work.
• 3. Execution and discharge of the work.

To unsent Preachers, we may use the Spanish Proverbs; Observe what hast that man makes, to leave his wits behind him. Such bablers do no more good than they, Act. 19.13. The Apostle holds it for impossible, that any should preach that are not sent, let such look to it as run before they are sent, presse into pulpits without a Call thereunto. Let them remember Nadab and Abihu, with their strange fire; Core and his complices, with their dismal usurpations; and Ʋzzah and Ʋzziah, with their exemplary punishments. If they do not, they shall smoke and smart for it.

In Physicis a••r non facit seipsum ignem,* 1.1229 sed fit à superiori. No man might come uncalled to the King of Persia, upon pain of death. What then shall become of such as come without a Call to the King of heaven? Christ would not let the Devil preach him, Quia extra vocationem, because (as one well noteth) he had no calling to such an office.

A Minister ought to wear out himself in the Lords work, both to spend and be

spent for the good of souls; Some have conceived by that text, Joh. 8.57. that Christ had so spent himself, in winning souls, and weeping over the hardnesse of mens hearts; that he seemed to the Jews to be much elder than he was.

Corruptio optimi pessima. Wo to those Ministers, that with Elies sons, cover black sins under a white Ephod: Such are fit for no place but Hell, as unsavoury salt, is fit for no place but the dunghil.

Gifts are in some men, tanquam in Organo; in others, tanquam in domicilio.* 1.1230 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.* 1.1231

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,* 1.1232 and an adament for his stout∣nesse. The Apostles had fiery tongues, but yet cloven. Barnabas and Boanerges, the son of consolation and of thunder, make a good mixture. The good Samari∣tan 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 ex∣act 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 certain∣ly 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.* 1.1233

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.* 1.1234 A burden too heavy for an Angels shoulders, except God put under his arme. Austin was termed Here∣ticorum 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.* 1.1235 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 Lu∣ther 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 s••••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 subdu∣ed Kingdoms, Auctin brought great fame to Hippo, Ambrose to Mi••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,* 1.1236 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 wil∣ling 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,* 1.1237 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,* 1.1238 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.* 1.1239

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,* 1.1240 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.

Its 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,* 1.1241 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 corrupti∣on, to harden and make worse, 2 Cor. 2.

We must labour to keep Gods Word, 1. In memory, Pro. 4.21. Deut. 4.9.* 1.1242 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 forgetful∣nesse, yea, this is the best art of memory.

The Law of the Lord is perfect, converting the soul.* 1.1243

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.

[unspec 1] The Creed Presents us mainly with The act of faith, [I Beleeve] wherein note, the 1. Particularity, [I] we speak par∣ticularly 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 be∣leeve nor confess one for another,* 1.1244 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.

[unspec 2] 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 belee∣ving; 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 en∣ter 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,* 1.1245 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 'tis 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,* 1.1246 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,* 1.1247 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,* 1.1248 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 affecti∣ons, 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,* 1.1249 to betoken unity of faith and spirit.

The poor misled and muzled Papists are enjoined not to join so far with a Pro∣testant in any holy action,* 1.1250 as to say, Amen.

Blessed be the Lord God of Israel from everlasting, and to everlasting. Amen, and Amen.* 1.1251

Preaching.* 1.1252

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,* 1.1253 and 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,* 1.1254 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 despis∣ed, 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 Elo∣cution a Romish god, will never hold their peace till they have a Temple dedica∣ted to them, but after they have obtained, seldome or never are heard to speak a∣gain.

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, Ʋvam 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;* 1.1255 siquid in ••eis probe dictum vel fa∣ctum, 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 quàm non doceat Chrysostom••s; It were better the sun should not shine, than that Cryso∣stome should not teach.

Austin wished when Christ came, he might find him, Aut precantem, aut praedi∣cantem. Its storied of Bonaventure, his words were not inflantia, but inflamman∣tia. 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; especi∣ally 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,* 1.1256 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 wick∣ed, 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 Scrip∣tures, 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,* 1.1257 get no benefit. If Ruth will glean eares of corn, she must keep in Boaz field, and close by his servants.

Cry aloud,* 1.1258 spare not, lift up thy voice like a trumpet, and shew my people their trans∣gression, and the house of Jacob their sins.

Preach the word,* 1.1259 be instant in season, out of season.

Necessity is laid upon me,* 1.1260 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;* 1.1261 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 dalli∣ance.

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.* 1.1262 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.* 1.1263

Contempt.

Judaeis primum erat apud Deum gratia, sed illi negligentes, indisciplinati & super∣bi postmedum facti & fiducia patrum inslati; dum divina praecepta contemnunt, da∣tam sibi gratiam perdiderunt.

Ingentia beneficia, flagitia, supplicia.

Good turns aggravate unkindnesses, and mens offences are encreased by their obli∣gations. Ideò deteriores sumus (saith Salvian) quia meliores esse debemus. Men are therefore the worse, because they ought to be better. And shall be deeper in Hell, because Heaven was offered unto them, and they would not.

Mitiùs punietur Cicero quàm Catalina: non quòd bonus, sed quòd minùs malus. Heavy is the doom that abides Gospel-contemners. If Heathens shall be dam∣ned, then such shall be double-damned.

Wo unto thee Chorazin, wo unto thee Bethsaida;—for I say unto you,* 1.1264 it shall be more tollerable for Tyre and Sidon, and the land of Sodom, at the day of judgement, than for you.

Hearing.

The Jewish Rabbins have observed amongst their hearers; 1.* 1.1265 Some like spunges, that wanting judgement, took all for truth that was taught them. 2. O∣thers like an hour-glass, once out of the Church, and turned to some worldly imployments, they forget all they heard before. 3. A third sort like a streiner, that in hearing let go any thing that may be for their souls good; and keep onely that which is of least account, and to as little use. 4. And lastly, others like un∣to a fine sieve; hearing the Word with an honest heart, retaining what might be for their souls good, and letting go that which might hurt either themselves or others.

There be four things to hold the Word from slipping from us,

• 1. Meditation.
• 2. Conference.
• 3. Prayer.
• 4. Practice.

They say there is a way of castration by cutting off the eares;* 1.1266 by reason there are certain veines behind the ears, which if they be cut, disable a man from generation. Certain it is, if we intermit our ordinary course of hearing, there will follow a castration of the soul, and the soul will become an Eunuch, and we grow to a barrennesse, without any further fruit of good works.

Ʋbi non est auditus verbi,* 1.1267 ibi non est domus Dei

Hear,* 1.1268 and your souls shall live.

Reading.

Ad Dionysium demissa è Coelo vox,* 1.1269 lege omnia quaecunque in manus tuas ve∣nerint, quò probare quaeque & singula discernere potes. Read all whatsoever cometh into thine hands; for thou shalt be able to weigh, to prove and to try all.

Its said, the Word read converted Cyprian.* 1.1270 Thomas à Kempis was wont to say, he could find rest no where, Nisi in angulo cum libello. Father Latimer (notwithstanding both his years and constant pains in preaching) was at his book most diligently about two of the clock every morning. And Jerom exorted some godly women, to whom he wrote, not to lay the Bible out of their hands, until being overcome with sleep, and not able any longer to hold up their heads, they bowed them down, as it were to salute the leaves below them with a kisse.

Give attendance to reading.

Prayer.

As in a ship which is ready to sail, so soon as the sailes are hoised up, pre∣sently some skilful Mariner starteth to the Rudder; so every morning wherein we rise from our rest, and make our selves ready to go on in our pilgrimage, let us first of all take heed unto our heart, for it is the Rudder of the whole body, let us knit it unto God.

Our tears onely and prayers being poured out abundantly, can quench the

fiery indignation of Gods wrath: Our eyes therefore (with David's and Jere∣miah's) should be a fountain of tears.

We should desire that our words in prayer,* 1.1271 may not be like the way of a ship in the sea, where there is no impression.

Ethilfrid King of Northumberland, making war against the bordering Brittons, and hearing some Moncks did assist his enemies swords, with their devout Ori∣zons, commands their spoil, with these words, if they pray to their God against us,* 1.1272 then plainly they fight against us. Moses prayer prevailed more against Amaleck, than Israels sword.

Sometimes God hears slight prayers, to encourage; sometimes not the strongest, to teach us we may not depend upon them.

As a Lawyer can make good sense out of his clyents confused instructions; and a Parent knows what the childe meaneth, when yet cannot speak perfectly; even so, he that searcheth the hearts, knoweth what is the mind of the Spirit, because he maketh intercession for the Saints, according to the will of God.

God will not hear the prayers even of his own children,* 1.1273 when they ask ei∣ther Mala or Malè, either things in their own nature bad, or not good for them, or good things for bad ends, Mat. 7.11. James 4.2, 3.

Take these rules for Prayer. 1. See there be due preparation. Consider thy self that prayest, a vile man, sinful dust and ashes: The Lord with whom thou hast to do, a most wise, holy and powerful Majesty: And meditate of the things thou art to beg, lest thy minde wander and be distracted. Multi enim dum ore loqu••ntur coelestia,* 1.1274 corde meditantur terrena. 2. Pray for lawful things: We oft pray for mercies, as children for knives; which when they have, they know not how to use. 3. Pray in the name of Jesus Christ. 4. Pray in faith,* 1.1275 else we are like the waves of the sea, and shall obtain nothing. 5. Pray in fervency: A bird cannot stay in the air, without a continual motion of the wings; neither can we persist in prayer, without constant work and labour. Precatio sine intentione, est sicut corpus sine anima; so that the Jews wrote a∣bout the doors of their Synagogues. But Austins father said of Monica pray∣ing for her son,* 1.1276 Impossibile est filium tantarum lachrymarum perire. And cer∣tainly, if that of Austin be true, then that prayer shall have the greatest effi∣cacy, which hath the greatest fervency. 6. Pray in humility: This poor man cried, and the Lord heard him; thou prayest, and art not heard; quia dives es, because thou art rich in thy own conceit; Austin in Psal. 34.6. He sends the rich empty away. 7. Pray with importunity: A kinde of godly impu∣dency (saith Nazianzene) is to be used in prayer. 8. Pray per∣severingly.

And I adde, endeavour to walk up to prayers: Austin said, while he was unregenerate, he prayed, but it was tanquam nolens, for fashion, but I desired to 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 king∣dome, yet he prayed thrice a day. In the worthy commendation of the great Master of the Rhodes,* 1.1277 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. Constan∣tine 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.* 1.1278

Psalmes.

The Psalmes are the Souls Anatomy, the Laws Epitomy, the Gospels In∣dex; 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 plead∣ings 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 Ec∣clesiae tuae, voces ille influebant auribus meis, & eliquobatur veritas tua in cor m••∣um, & ex eâ aestuabat i••dè affectus pietatis, & currebant lachrymae,* 1.1279 & 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.* 1.1280

Seal.

A Seal is for two ends, viz.

• Safety, and
• Secresie.

The Jews use to write on the back of their sealed Packets. Nun, Ch••t••; 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,* 1.1281 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 re∣ceived, 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,* 1.1282 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,* 1.1283 we do bind our selves to him, we do o∣penly 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 gra∣ces, by certaine outward Rites are signified, exhibited, and sealed up un∣to 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 cer∣tifieth, assureth and confirmeth a thing; a signe onely sheweth it, but a Sa∣crament doth both. It is a signe to signifie and represent; a seal to ratifie and assure;* 1.1284 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 e∣ternal 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 need∣full on Gods part, who is alwayes better than his word, yet are very requi∣site to succour us, who are prone to doubting: The Lord therefore hath ad∣ded 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 outward ears, so do the Sacraments by the eyes and other senses.

The essential parts of a Sacrament, are either,

• 1. Outward, which hath the signe, with the ceremony ordained, and the word, Or,
• 2. Inward, which is the matter or thing signified, viz. the saving benefits of Christ Jesus, and the priviledges of the Covenant of Grace; that is, re∣mission of sins, imputation of Christs righteousnesse, regeneration, ado∣ption, &c.

Hence we must esteem Sacraments, not according to their outward value, but according to the blessing annexed in their lawful use. For in as much as they are significations and seals of such excellent things; they are with all

reverence to be handled and esteemed, even as means which exhibit to us, and confirm the best blessings of God.

Yet neither the Word, not Sacraments profit any thing without the Spirit; this grace proceedeth from the holy Ghost, who is unto our faith as marrow unto the bones, as moisture unto the tree, and as a comfortable rain unto the fruits of the earth: If this inward Master and Teacher be wanting, the Sacraments can work no more in our mindes, than if the bright Sun should shine to the blind eyes, or a loud voice sound in deaf ears, or fruitful corn fall into the barren wildernesse, or a shower of rain fall upon the hard-stones. Hence whensoever we come unto these aright, the Spirit worketh in us, mollifying the hardnesse of our hearts, framing us unto new obedience, and assuring us that God offereth to us his own Sonne for our justification and salvation. Therefore learn when∣soever we come to the Word and Sacraments, to crave the gracious assistance of the blessed Spirit, to guide, direct, and regenerate us to eternal life; to sanctifie us, and to assure us of Gods endlesse favour in Christ Jesus.

It is the Spirit that quickneth, the flesh prefiteth nothing.* 1.1285

Baptisme.

It is either,

• 1. Proper; as bare cleansing and washing, Heb. 9.10. Or,
• 2. Figurative.

And then it is,

• 1. Metaphorical, as affliction, Mat. 20.22.
• 2. Synecdochical, put for the whole doctrine of John, Mat. 21.25.
• 3. Allegorical, as repentant tears, Luke 7.38.
• 4. Catexochen, for baptizing of Infants, or adults converted.

The School teacheth of three sorts of Baptism,

• 1. Fluminis per aquam.
• 2. Flaminis per spiritum.* 1.1286
• 3. Sanguinis per Martyriuns.

But of all these three sorts, there is but one only Sacrament of Baptism, the which is one in three regards Ʋnum quia,

• 1. Ad unum.
• 2. In unum.
• 3. Per unum.

• 1. Once truly received, it is never to be reiterated again. Against the Mar∣cionites, Hemerobaptists and others.
• 2. For that all of us are baptized into one Faith of our Lord Jesus Christ. For John's and Christ's baptisme differ not in substance, but in circum∣stance.
• 3. In regard of the water and words wherewith we baptize. We may not use any other element but water, nor any other words, but I baptize thee in the Name of the Father, and of the Son, and of the holy Ghost.

Verily, verily I say unto thee, Except a man be born of water,* 1.1287 and of the Spirit, he cannot enter into the Kingdom of God.

The Lords Supper.

There are four kindes of Suppers.

The

• 1. Sinners Supper.
• 2. Devils Supper.
• 3. Good mans Supper.
• 4. Lords Supper.

The sinner makes a supper to the Devil,* 1.1288 when in gaining the world, he loseth his soul. The Devil prepares a black banquet for sinners in Hell; upon these two dishes, weeping and gnashing of teeth.

The good man provides a Supper unto God, when he opens the door of his heart, and suffers the words of exhortation to come in, Rev. 3.20. But here of the last.

Against the Papists that say, the bread is really turned into flesh, Zwinglius saith well, Hi tentant Deum, qui dicunt miraculum ist hic Dei virtute fieri, ubi nemo sentit miraculum.* 1.1289 Durandus saith, verbum audimus, motum sentimus, mo∣dum nescimus, presentiam credimus.

Of the likeness that is betwixt Christs Incarnation and the Sacrament of the Lords Supper; and how the one explaines the true nature of the other; Theo∣doret hath an excellent parallel.* 1.1290 For, 1. As in Christ there are two natures, of God and man; so in the Sacrament are two substances, the heavenly and the earthly. 2. As in Christ these two natures are truely and entirely; so are those substances in the Sacrament. 3. As after the union those two natures make but one person, so after the consecration the two substances make but one Sacra∣ment. 4. As the two natures are united without confusion, or abolition of ei∣ther in Christ; so in the Sacrament are the substances, heavenly and earthly, knit so, that each continueth what it was, and worketh answerably on us.

None but holy ought to approach this Table,* 1.1291 all others are strangers, who ought to be dealt withal, as, Exod. 29.33. Rather (saith Calvin, following Chrysostom) will I suffer my self to be slain, than this hand of mine shall reach the holy elements, to those that have been judged contemners of God.

In all that come to the Lords Supper, there is required a fitness,

• 1. Fundamental, and
• 2. Actual.

Even of those that know God savingly (saith one) and are truly godly (in the main) it may truly be said, that they also serve the Devil, and not God, when, and as far as they fulfil the Devils pleasure, and are led by that learning which he hath taught the world, in and about the worship of God; as when men joyn with polluted and mixt assemblies (mixt I mean; with openly pro∣phane and scandalous persons, and such of whose interests in Christ they have no ground or proof at all;) in the service of the Lords Table.

Give not that which is holy unto the dogs.* 1.1292

But let a man examine himself, and so let him eat of that bread, and drink of that cup.

Catechising.

Dr. Hall calls it, a preaching conference, in his Epistle Dedicatory to the book called, The old Religion. Erasmus, Munus arduum, & planè senile.

It hath been of antient use in the Christian Church: And in the Reformation it was one great means of propagating the Gospel.

Clemens Alexandrinus, Origen and Cyril, were Catechists.

If this were diligently used, both young and old should be better acquainted with the Principles of Religion; and being wisely done, would be more profitable than Preaching without Catechising; for want whereof, many that run to Ser∣mons, have been found to be very ignorant of the main Principles of Religion.

Come ye children, hearken unto me: I will teach you the fear of the Lord.* 1.1293

The Sabbath.

God sepapated it from all other days of the week, for his worship.

The Sabbath of old had many priviledges, which no other day had. 1. The antiquity thereof. 2. It was written with Gods own finger. 3. There was a more exact rest observed in it; therefore the Jews called it, a Sabbath of Sabbaths, or Regina Sabbathorum, the Queen of rests. 4. Gods own distinction, raining no Manna that day. 5. Other holy dayes were memorative, or figurative only; but this was both memorative and figurative, (which Bellarmine marks.) 6. Other feasts might be transferred to it, but it might be transferred to none.* 1.1294 7. The whole Week takes denomination from it, and is called a Sabbath, Luk. 18.12. that is, in the Week.

Now our Christian Sabbath or religious rest, is called a Sabbath-day by our Saviour, Mat. 24.20. Called therefore also the Lords day, Rev. 1.10. as one of our Sacraments is called the Lords Supper, and the Table of the Lord, because in∣stituted by him. Yet (with grief be it spoken) it is so observed by some, that it may more fitly be stiled Dies Daemoniacus, quàm Dominicus.* 1.1295 But let every one of us sanctifie it, that is, keep it spiritually, rejoycing in the meditation of Christs law, more than the rest of our bodies. For, external rest alone may be called the Sabbath of the Oxe or of the Ass, but the internal or secret rest, is true conse∣crating of a Sabbath.

It is observable, that though upon all days Christ was operative, and miraculous,* 1.1296 yet chose he to do many of his miracles upon the Jews Sabbath; And many rea∣sons (doubtless) did concur and determine him to a more frequent working upon those days of publick ceremony and convention; amongst which these may be two: 1. That he might draw off and separate Christianity from the yoke of Ceremonies, by abolishing and taking off the strictest Mosaical Rites. 2. And that he might do the work of abrogation and institution both at once.

So that he hath dissolved the bands of Moses, in this and other instances, (prin∣cipally in the sacred command for the Sabbath-day) that now we are no more ob∣liged to that rest, which the Jews religiously observed by prescript of the Law, Col. 2.16. For that which now remains moral in it, is, that we do honour to God for the Creation; and to that and all other purposes of Religion, separate and hallow a portion of our time.

Concerning the Lords day which now the Church observes, it was set apart in honour of the Resurrection; And he who keeps that day most strictly, most reli∣giously, he keeps it best, and most consonant to the designe of the Church (from whence it had its positive institution) the ends of Religion, and the interest of his soul.

The works that may be done on the Sabbath, are those of

• Piety.
• Charity.
• Necessity.

In Scripture, he that gathered sticks, was paid home with stones, Num. 15. The first blow given the German Churches, was upon the Sabbath-day, which they carelesly observed: And Prague was lost upon that day.

Sanctifying the Lords day, in the Primitive times, was a badge of Christianity. When the question was propounded, Servâsti Dominicum? Hast thou kept the Sabbath? The answer was returned, Christianus sum, intermittere non possum; I am a Christian, and may not do otherwise.

That holy man Johanna,* 1.1297 when the Sabbath-day approached, put upon him his best apparel, and welcomed the Sabbath, going forth to meet and salute it, with Veni Sponsa mea, Come my sweet Spouse: He was glad of it, as the Bridegroom of the Bride.

Remember the Sabbath-day to keep it holy.* 1.1298

Kingdom of God

There is the Kingdom of God's

• 1. Power.
• 2. Grace.
• 3. Glory.

[unspec 1] For the first, His throne is lofty, and dominion large: It being his powerful government, generally over the whole world, and every particular in it, even unto the sparrows on the house top, and hairs on our head, which he preserveth and disposeth of according to his own will and royal decree. Of this, Psal. 103.19. Psal. 145.13. Mat. 10.30. Hereunto, Devils and all creatures whatsoever are subject.

[unspec 2] The second signifies his special gracious government and rule over the Elect, whose hearts he enlightneth and guideth by his Spirit, effectually moving them to believe his promises, and do his will. Of this, Luk 17.21. Rom. 14.17.

[unspec 3] And by the third, understand his blessed and glorious estate, wherein he reigneth with millions of Saints for ever and ever, full of heavenly majesty and felicity. Of this, 1 Cor. 6.9. Luk. 22.16. Called heavenly, 2 Tim. 4.18.

Now of these two latter, the one is the means, the other the end; for grace is the way to glory, holiness to happiness. Therefore,

Seek ye first the kingdom of God,* 1.1299 and his righteousness.

Gods Presence.

There is a twofold presence of God in his people:

• 1. Felt and perceived.
• 2. Secret and unknown.

Sometime God is not only present with his people, but also makes them sensibly perceive it; as Simeon; and therefore his mourning was turned to mirth, and his sobs to songs

Again, sometime God is present, but not felt; and this secret presence sustains us in all temptations; it ever leaveth life in our souls, like the tree, wherein life remains, when the leaves are gone.

Fear thou not,* 1.1300 for I am with thee.

Church-Order and Discipline.

Order.

THe Church of God, is not a Den of Confusion, but an House of Order.

Ceremonies are of two sorts; some are typical, others are of order: Those are abrogated, not these, saith Peter Martyr.

The Ceremonies of the Law, were primò mortales, postea mortuae,* 1.1301 postremò mor∣tiferae: So that to leave Christ for them, or to join Christ with them, is the plain way to destruction.

Yet such is the nature of misguided zeal, that under colour of weeding out Super∣stition, it will pluck up by the roots many plants of Paradise, and acts of true Religion.

God is the God of order; therefore it is good to have respect in the Church, to things both real and ritual. For,

Ordine servato, mundus servatur; at illo Neglecto pessùm, totus & orbis abit.

Order being kept, the World is kept; but when That is neglected, all the World's gone then.

Faith and Order, that is (saith one) Doctrine and Discipline; these two make the Church fair as the Moon, cleer as the Sun, and terrible as an Army with banners.

Our Saviour caused the people whom he fed to keep order in their sitting on the grass; they sate down rank by rank, as rows or borders of beds in a garden; so the Greek imports: whereupon an Expositor noteth, Ordinatim res in Ecclesia faciendae, Order must be observed in the Church.

Let all things be done decently and in order.* 1.1302

Reproof.

Wise men ever take a freedom of reproving, especially when vice is bold and daring: for when Modesty dies, Vertue is then upon the vanish.

Seasonable speech falling upon a prepared heart, hath oft a strong and sweet operation.

Friends (as Bees) are killed with the honey of Flattery, but quickned with the vinegar of Reproof. The Eagle, though she love her young ones dearly, yet she pincheth and beateth them out of the nest.

We must reprove mildly and lovingly, with soft words, but hard arguments. Gentle showers comfort the earth, where dashing showers drown the seed. A gentle reproof may soften, where a greater doth but harden.

Some warmth must be in a reproof, but it must not be scalding hot.* 1.1303 They that could not be cured with strong Potions (saith Gregory) have been recovered with warm water.

We must take heed that our reproofs be not grounded upon mistakes. It is easie to blame what we do not apprehend. Many disfigure the opinions and practises of others, with conceits of their own. As the persons of the primitive Christians were often put into Lions or Bears skins, by their barbarous and Heathenish persecutors, and then baited with dogs; So are the matters of too many later Christians debated.

We must also have a care, that in reproving other mens faults, we run not into the same our selves: We must not reprove pride with pride, check passion with passion, or speak against bitterness of spirit, with a bitter spirit. It's possible our own corruptions may rise up against the corruptions of others; But 'tis very ri∣diculous to hear sin chiding vice.

Furthermore, Correct thy friend secretly, and commend him openly. Do not blab and blaze his fault abroad, to his grief and disgrace; but clap a plaister of re∣proof upon the sore, and then (Chirurgion-like) cover it with thy hand, that the world may be never the wiser.

Quintilian reporteth of Vespasian, That he was patientissimus veri, very patient of truth, though never so tart. Queen Elizabeth was well pleased with Mr.

Deering's plain dealing,* 1.1304 who told her in a Sermon, that once she was tanquam Ovis, but now, tanquam indomita Juvenca. And of Queen Anne ••ullen her mother it is said, that she was not only willing to be admonished, but required her Chaplains freely and plainly to tell her of whatsoever was amiss.

But expect it, Whoever is a Nathan to reprove, shall never want a Dathan to gainsay; though such shall perish in the confusion of Korah. Vice usually goes armed: Touch it never so gently, yet (like the nettle) it will sting you; And if you deal with it roughly and roundly, it swaggereth, as the Hebrew did with Moses, Who made thee a man of authority? &c. Yea, Reproof is now adays become as stronger Physick, not fit for every complexion. Tange montes & fumigabunt; Offer to wake men out of their sleep, and they will brawl with their best friends. But remember that of Gregory, Si ea quae nobis corrigenda sunt tacemus, valde delin∣quimus: And better it is that the Vine should bleed, than die.

Let the righteous smite me, it shall be a kindness; and let him reprove me, it shall be an excellent oil, which shall not break my head.

Thou shalt not hate thy brother in thine heart; thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him.

—And others save with fear, pulling them out of the fire.

Power of the Keyes.

God hath made his Ministers stewards in his house, as Obadiah was in Ahab's house, and as Eliakim in Hezekiah's. And in this sense God hath laid upon them the key of the house of David; to open, and none shall shut; and to shut, and none shall open. Isa. 22.22.

Read also Mat. 16.19. & 1 Cor. 4.1.

Excommunication.

Est Ecclesiae sententia, praeunte legitimâ cognitione, prolata in Dei nomine & authoritate, quâ declaratur quispiam ejusdem Ecclesiae socius, si scelere aliquo, vel contumaciâ Ecclesiam offenderit, & re••ipiscere ad adificationem Ecclesiae recuset, ex Christi mandato justè exclusus ex Sanctorum communione, sive ex Dei Ecclesiae corpore.

Erastus contends very fiercely with Calvin and Beza,* 1.1305 about Excommunication, denying the Church any such power. The very Heathens had their publike Exe∣crations, not rashly to be used against any; as Plutarch witnesseth. The Jews had their three sorts of Excommunication, one heavier than another, viz. Niddui, Cherem, Shamatha, or Maranatha; which they derive as low as from Hen••ch, Jud. 14. Answerable to which, we have three parts or degrees of Church-censure:

Viz.

• 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 2. Suspensio & Exclusio.
• 3. Excommunicatio.

The end and scope of which is,* 1.1306 That the wicked may be corrected, Scandal removed, the Church and Ordinances kept unpolluted, Infection prevented, the Excommunicated person ashamed, amended and restored, others warned, and Gods judgments avoided.

The Church must be careful to avoid Rashness in proceedings. Plutarch highly commends that Athenian Priest, that being commanded by the people to curse Alcibiades, refused to do it: Whereas the Pope is said (Wasp-like) no sooner to be angry, but out comes a sting, an Excommunication. And withall, that she cast not out Jonas, whilst she keeps Cham in the Ark.

Read Mat. 18.15, 16, 17, &c. And, 1 Cor. 5.3, 4, 5, 7.

Shame.

Men usually palliate and cover their vice, under the cloak and name of some vertue; base covetousnesse, they call good husbrandry, and prodigality, bounty: They blush not at the fact, though they be ashamed of the title; this shews, that the sense of shame is one of the strongest restraints to keep man from sin;* 1.1307 and the last passion that leaves him. He therefore that is once past this ap∣prehension, lets loose the reins of his own will, and abandons himself to all madnesse of mischief.

But this know, that all and every sin (however varnished) is an excremen∣titious superfluity, or superfluous excrement, Jam. 1.21. not onely shameful,* 1.1308 but also baneful to the soul; out with it therefore; Retentio excrementorum, est Parens morborum.

Were they ashamed when they had committed abomination? nay, they were not at all ashamed, neither could they blush.* 1.1309

Doctrine of Devils.

Impostour.

The Devil (as Gods Ape) works effectually in his, and by his agents upon o∣thers. By corrupt teachers he catcheth men, as a cunning fisher by one fish catcheth another, that he may feed upon both.

I have read of a Friar (or rather a lyar) who promised to shew an holy re∣lique, an Arch-angels feather, but it being stollen away, and a coal placed in the room; the nimble jugler perswaded his Auditory; they were unworthy to see so great a 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;* 1.1310 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,* 1.1311 and being deceived.

Miracles.

True Miracles do as far exceed naturals, as naturals do artificials.* 1.1312 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. There∣fore 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 where∣with 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 bre∣thren: Lazarus must be sent from the dead to them; but it was answered him, they have Moses and the Prophets,* 1.1313 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,* 1.1314 though they be not obser∣ved: 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 mat∣ters 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.* 1.1315

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 com∣prehend.* 1.1316 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 con∣firmation 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.* 1.1317

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, Pri∣mum 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 de∣stroy one the other, but they can in no wise establish one the other.

Errour is fruitful,* 1.1318 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,* 1.1319 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 afore∣hand, 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,* 1.1320 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 medi∣tation and practice of his Law. They (saith a learned Author) like to the foo∣lish 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 lives.

Sadduces] Never a barrel better herring. These were a brutish sect and sort of the Jews, that held monstrous opinions; some of them are set down,* 1.1321 Act. 23.8. divers others more grosse may be read of in Josephus. Amongst other, they held, that all the reward that righteous men are to look for, is here in this world. The occasion is said to be this, when Antigonus taught,* 1.1322 that we must not serve God for wages, his scholars understood him, as if he had utterly de∣nied all future rewards or recompence attending a godly life; And thence fra∣med their heresie, denying the Resurrection, world to come, &c.

Herodians] They were such as were of Herods Religion; as one would say, of the Kings Religion; because they followed the Decrees and examples of the Emperors.

Some will have it, they were a sect of people, who said,* 1.1323 Herod was the Messias, because by the Decree of the Roman Senate, when the Scepter departed from Judah, he was declared King.

Nicolaitans] They were a sect of Hereticks, which sprung up about fifty years after Christ. Many think they arose of Nicolas, one of the seven Dea∣cons. Perhaps of some other Nicolas; or at most, that under that name they vented their damnable and poisonful doctrine.

These held all bodily lusts lawful, a promiscuous use of women; and with their bodily whoredom, they maintained spiritual. In a word, they taught and practised such beastly filthiness,* 1.1324 as is not to be named, Rev. 2.14, 15.

Pelagians] From a Monk of Bangor, Morgan by name,* 1.1325 who travelling beyond sea to spread his heresie, called himself Pelagius, by a Greek word of the same signification, because it sounded better in the ears of forraign Nations.

Ʋbiquitarians] This fiction began about the time of Berengarius, was fostered and furthered by Gerson Chancellor of Paris; But this being cast out of France, Luther brought back into the Churches of Germany, &c. But well said that good woman, who being asked by the Bishops, Dost thou believe that the body of Christ is really and substantially in the Sacrament?* 1.1326 I believe (said she) that that is a real and substantiallie.

Arminians] The followers of Arminius, maintaining a propitiation made, or a sacrifice offered by Christ for all: And leaving the death of Christ, in the hand of mans free-will, assisted onely by general grace, to make it effectual to himself, or not.

Antinomians] Istebius Agricola, was the first, who with his followers held unsound opinions; That the Law and works belong onely to Rome; That St.

Peter understood not Christian liberty,* 1.1327 when he wrote, Make your calling and election sure; That good works were Perniciosa ad salutem, &c. with such trash. All which he afterwards condemned and recanted in a publick Auditory; but relapsed after Luthers death into the same error. He hath at this day many follow∣ers, holding the like, and other strange opinions; That God is never displea∣sed with his people, though they fall into adultery, or the like sin, no not with a fatherly displeasure; That God never chastiseth his people for any sin, no not with a fatherly chastisement; That God seeth no sin in his Elect; that the ve∣ry being of sin is abolished out of Gods sight, that they cannot sin, and if they do, it is not they, but sin that dwelleth in them; which was once an answer of a female Antinomian,* 1.1328 when demanded by her Mistresse, how stollen linnens and other things came into her chest? although at first stifly denied.

Millenaries] They are not content to affirm, that after the fall of Antichrist, the Jews all have a glorious conversion, and the whole Church such an hap∣py Halcion, as never before; But also that the Martyrs shall then have their first resurrection, and shall with Christ raigne upon earth a thousand years in all worldly delights,* 1.1329 &c. which seems an addition to the text they ground it up∣on, Rev. 20.4. Or at least such an earthly raign cannot be inferred. This is as ancient as Corinthus the heretick, and Papias (Scholar to Saint John) a man much reverenced for opinion of his holinesse, but (saith Eusebius) not oppressed with wit.

Anabaptists] Quo hominum genere,* 1.1330 nihil inanius, nihil pestilentius, nihil exitia∣lius hic orbis vidit unquam.

One of late saith, Anabaptists play the Devils part, in accusing their own children, and disputing them out of the Church, and Covenant of Christ; af∣firming them to be no disciples, no servants of God, nor holy, when God saith the contrary, 1 Cor. 7.14.

Ranters] Speaking great swelling words of vanity, they assure through the lusts of the flesh,* 1.1331 through much wantonnesse, those that were clean (for a lit∣tle, or a while, as some read) escaped from them who live in errour. He••serus and Monetarius corrupted many matrons whom they had drawn to their side. David George a ring-leader amongst them, was so far from accounting adulte∣ries, fornication, incest, &c. to be sins, that he did recommend them to his most perfect scholars, as acts of grace and mortification. And are not our Ran∣ters (as they call themselves) come up to him, and gone beyond him in their most prodigious opinions and practices?

I might be infinite, but enough of that which is worse than nothing, I being as weary of mentioning them, as Rebecca was of conversing with the daughters of Heth. All these can conspire against the truth, though they cannot consent among themselves.* 1.1332 But as mettal upon mettal is no good Heraldry, so error upon error is no good Divinity.

Errors are best discerned, when most incurable.

Ye therefore,* 1.1333 beloved, seeing ye know these things before, beware lest ye also being led away with the errour of the wicked, fall from your own stedfastnesse.

Heresie.

The best of men may erre from the truth, James 5.19. what Saint is record∣ed in the Word of God, whose failings and errours are not recorded? Tho Elect may be sometimes led aside,* 1.1334 yet not totally nor finally, and very hardly into grosse errours, Mat. 24.24.

Heresie (saith one) Est impugnare Dei veritati cum perseverantiâ. Another, there must be in it, Error in ratione, & pertinatio in voluntate. Best of all thus. An errour strictly and properly taken, is that we hold or do, out of bare

ignorance of the truth. But Heresie is an Errour and more, having these three things in it, Viz.

• 1. In regard of the matter, it must be in some great and fundamen∣tal truths.
• 2. It is accompanied with pertinacy and obstinacy, after clear light offered.
• 3. There is in it, a taking of pleasure or delight. It is numbred a∣mong the lusts of the flesh, Gal. 5.20.

Hereticks (like the dog in the fable) lose the substance of Religion, while they gape too earnestly at the shadow.

Fire proves gold, the furnace vessels, tribulation friends, wars good subjects,* 1.1335 and schisme or heresie the true Christian. Therefore it behoves that there be heresies in the Church; as it is necessary there should be poison and vene∣mous creatures in the world, because out of them God will work medicines, 1 Cor. 11.19.

Tertullian compares hereticks to the sepiae, a kind of fish; who lest they should be taken of their pursuers, cast behind them abundance of black matter, and so escape out of sight.

Epiphanius was semper haereticorum acerrimus oppugnator. And Knox the Scottish Divine, he so fully answered all his adversaries objections,* 1.1336 that one of them said, I see all our shifts will serve nothing before God, they serve us in so small stead before men.

All heresies are found to flow (saith Chemnitius) either from the superstiti∣ous pride of Samosatenus, or from the sophistry of Arrius, or from the igno∣rance of Aelius. These mens wits will better serve them to devise a thousand shifts to elude the truth, than their pride will suffer them to acknowledge it. And here St. Pauls rule takes place,

A man that is an heretick, after the first and second admonition reject: Knowing that he that is such, is subverted, and sinneth, being condemned of himself. See Hos. 4.17.

Blasphemie.

Blasphemers set their mouths against heaven,* 1.1337 and their words are stout a∣gainst God. Such are all desperate speeches, imposing upon God, any thing un∣beseeming of his Majestie, which he can by no means away with.

The Church-Historian reports of Julian the Apostate, that when he was wounded in the battel against the Parthians, he took of his blood,* 1.1338 and threw it up to heaven, he stretcheth out his hand against God, saying, in derision of Christ; O Galilaean, thou hast overcome: This outward gesture of his body ex∣pressed the secret indignation of his minde. (And indeed, blaspheming of God,* 1.1339 properly taken, is ever joyned with an intent to cast reproach upon God.)* 1.1340 And it is observed by Hierom, who saith, he received it from the tradition of the Jews, that the Amalekites who were professed enemies to them, did lie up∣on the watch, to take all advantages against them; In their march from Aegypt to Canaan, and when at any time they turned aside out of the way, either because of legal uncleannesse, or upon any natural necessity, they would fall upon them and slay them; which being done; they cut off that member which had the seal of the Covenant (Circumcision) upon it, and with their hand stretched out, threw it up toward heaven, as if they would challenge God himself to revenge their blasphemy of him, and the contempt of that sacred institution.

Such was the blasphemy of Caius Caligula, that he set up his picture in ma∣ny places, and claimed mens prayers unto himself, and dedicated the Temple in the holy City to his proper use, translating and consecrating the name to new

Caius, as a famous God. This was far beyond the Bishop of Constantinople, who one∣ly desiring to be called Universal, Gregory the great calls it, N••m••nistud blasphemia.

It is a sin against the light of Nature, which Princes have severely punished, some by searing their lips with an hot iron, and others with death. The very Turks can∣not endure them that wound the eares of heaven, but punish the Christians their Prisoners, when they through impatience or desperateness do blaspheme Christ. But how piercing is it to the heart of God and his people? visible vengeance hath fallen upon such wretches, and they have come to a fearful end.

Mr.* 1.1341 Trapp in his Exposition on Malachy, recites a terrible story out of Andrew Musculus, concerning a desperate Dice-player, who having lost a great deal of money, swore that if he lost the next cast, he would sling his dagger at the face of God. He lost it, and in a rage threw up his daggar with all his might toward heaven. The daggar vanished in the ayr, and was seen no more: five drops of blood fell down upon the table where they were playing, which could never be washed out (part of it is still kept in the town for a Monument) and the blasphemer was fetcht away presently body and soul by the Devil, with such an horrible noise, as affrighted the whole town. The other two came to a miserable end shortly after.

Whom hast thou reproached and blasphemed? and against whom hast thou exalted thy voice, and lifted up thine eyes on high? even against the holy one of Israel.

As with a sword in my bones, mine enemies reproach me; while they say daily unto me, where is thy God?

Shall they escape by iniquity? in thine anger cast down the people, O God.

Types.

ΤΥΠΟΙ.

A Type is a shadow of things to come.* 1.1342 All that was in the Ceremonial Law, were types of our Saviour Christ, and of the Kingdom of heaven. The Sanctuary a shadow of heaven, the Tabernacle of Christs body; the High-Priests of Christ: Their sacrifices types of his: the brazen serpent a figure of him, &c. They had the shadow, and we the substance.

The Levitical Ordinance is also called a figure or Parable. That is, such a form of service, as intimated some greater matter, than to the sense appeared; And cal∣led upon the people to look through the type to the truth of things, through the history to the mystery.

When the sun is behind, the shadow is before; when the sun is before, the shadow is behind. So was it in Christ to them of old. This Sun was behind, and therefore the Law or shadow was before; to us under grace the Sun is before; and so now the Ceremonies of the Law, those shadows are behind, yea vanished.

Which are a shadow of things to come,* 1.1343 but the body is of Christ.

Priest.

The name of a Priest is an honourable name in the book of God, not a name of reproach and contempt.* 1.1344 Artaxerxes in his letter to Ezra gives him an honoura∣ble title. Ezr. 7.12.

There was a worthy and glorious Priesthood under the Law: An High Priest in goodly apparel, &c. Besides him there were a great number of Priests and Levites, throughout all the towns and Cities of Israel; they offered the sacrifices of the people, made an attonement for them, and instructed them in the wayes of the Lord.

Yet all these are nothing to our Saviour Christ; he excels them as much as the sun doth the starres, or the body the shadow.

The Priests lips should preserve knowledge;* 1.1345 and they should seek the Law at his mouth: for he is the messenger of the Lord of hosts.

Melchisedeck.

In the sacred Scriptures he is said to be the Priest of the most high God,* 1.1346 so conse∣crated and ordained, neither by any oile prepared of man for that purpose, neither by succession of kindred attaining to the Priest-hood, as the manner was among the Hebrews. Wherefore our Saviour according unto that order, not of them which received signes and shadowes, is published by an oath, Christ and Priest. So that the history delivereth unto us, neither corporally annointed among the Jews, nor born of the Priestly tribe, but of God himself before the day-star, that is, being in essence before the constitution of all wordly creatures, immortal, possessing a Priest-hood that never perisheth by reason of age, but lasteth world without end.

The thing concealed by Moses is the eternity of Melchisedeck: not indeed, but in respect of Moses history. He is introduced by him on the suddain, as if he came then presently from heaven, and returned thither again: for Moses never spake of him before nor after. Gen. 14. So that whether he were Shem (as the Hebrew Do∣ctors and others) or some other, is not easy to determine. The Melchisedechian Hereticks held that he was the Holy Ghost, or at least some created Angel. Others say, it was Christ himself, under the habit of a King and Priest. It is most probable that he was a mortal man, and a Canaanite, but yet a most righteous man, and a Priest of the most High God by special dispensation; and so a pledge and first-fruits of the calling of the Gentiles, to the knowledge and obedience of Jesus Christ, of whom he was a lively Type. And that Kedarlaomer and the other Kings that over-ran the countrey, and spoiled it, forbeare out of reverence to the man and his office, to meddle with his Territories. He is said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not because he had no 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, stock or kindred; but because there is no 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, no men∣tion of it, no commemoration of his kindred in the Scripture. Without father and mother he was, not in respect of generation, but in respect cofommemoration; his parents are not mentioned, no more are Jobs, nor the three childrens.* 1.1347 And for his eternity, he was without beginning of dayes, quia hoc scriptum non est; Chri∣stus, quia non habet initium.

Tedious I might be (saith Dr. Reynolds) in insisting on this point, who Melchise∣dech was, But when I find the Holy Ghost purposely concealing his name,* 1.1348 Genea∣logy, beginning, ending and descent; and that to special purpose; I cannot but wonder that men should toile themselves in the dark, to find out that of which they have not the least ground of solid conjecture, and the inevidence thereof is expresse∣ly recorded, to make Melchisedech thereby the fitter Type of Christs everlasting Priesthood.

The Lord hath sworn, and will not repent, thou art a Priest for ever,* 1.1349 after the order of Melchisedech.

Sacrifice.

Amongst the Heathens, whatsoever was burnt or offered up unto the Gods upon an Altar, it had the name of a sacrifice: And sometimes it was called victima, quod vincta ad ar as stabat, because the beast that was to be sacrificed, stood bound unto the Altar. Sometimes Hostia, from an Obsolete verb hostio, which is to strike; because certain under-officers called in Latine Papae (standing by the Altars, all their upper parts naked, and a lawral garland upon their head) did hostiare victimam,

strike down and kill the sacrifice. Others are of opinion, that this name Hostia is taken from Hostis,* 1.1350 an enemy; according to that of the Poet, Hostibus à domitis hostia nomen habet: Because either before warre to procure the Gods favour, or after warre in token of thankfulness, they did hostiam ferire, offer up the sacrifice.

There were divers sorts of sacrifices among the Jews.

• 1. Whole burnt-offerings.
• 2. Trespass-offerings.
• 3. Sin-offerings.
• 4. Peace-offering.

The sacrifices we are principally to offer up now,* 1.1351 are, 1. Christ is to be offered up daily to God, as the Propitiation for our sins. 2. A brokon and contrite heart. 3. Prayer and thanksgiving to God. 4. We must offer our selves.

—An Holy Priesthood to offer up spiritual sacrifice,* 1.1352 acceptable to God by Jesus Christ.

Four things commend the sacrifice of Christ

• 1. Sufficientia, quoad pretium.
• 2. Efficacia, contra peccatum.
• 3. Gloria, quoad Praemium.
• 4. Ʋictori••, quoad adversarium.

As man had sinned, so the blood of man must be poured out for the sin of man: yea, the blood of such a man as knew no sin: A sinner cannot satisfy for sinners. Neither was he to be a meer man, but God and man: The power of man is finite, the power of God is infinite: Therefore he that delivered us from sin, offered up himself by his eternal Deity.

Blood.

Quid est sanguis quam rubens humor? quid caro quam terra conversa in figuras suas?* 1.1353

Robert Samuel Martyr, said, our bloodshed for the Gospel shall preach it with more fruit,* 1.1354 and greater furtherance, than did our mouths, lives and writings; as did the blood of Abel and Stephen, and many moe.

As Christ was man consisting of flesh and blood, so he was also God, an eternal and incomprehensible Spirit. From this infinite and unspeakable Deity, the blood of Christ receivs a power to make satisfaction for our sins. Wherupon it is called the blood of God, Act. 20.28. So it is called by a communication of Properties, & to set forth the incomparable value and vertue thereof. The blood of Martyrs was offer∣ed up by the assistance of the Holy Ghost, yet it was not meritorious: It was the power of the Deity that made Christs blood meritorious: That gave both value and vertue to it, both to satisfy and to sanctify. And so we come to have a double benefit by the blood of Christ, justification and sanctification from sins, which are dead works.

The blood of Christ may be considered two wayes in the work of redemption, 1. As the price of our Redemption, Eph. 1.7. 2. As it carries the right of Re∣demption. Blood implies neernesse of relation, Act. 17.26. As the blood of Adam runs in the veines of all his posterity, and so there is a natural relation among all mankind; So God hath made Christ and us of one blood, Heb. 2.14. Christ as God had power to redeem us; but as being Immanuel, God with us, he had also a right to redeem us.

The Pelican with her blood both feeds her young, and cureth them being s••ung with serpents; This is applicable to Christ in a spiritual sence. The Idolaters offered the blood of their sons and daughters to their Idols, but they would not offer their own: But Christ gave not any blood but his own, by his own blood he made a way into Heaven for us. Constantine being told, that nothing would cure his Leprosie but the blood of Infants; would rather dye: But Christ was content his blood

should be shed to cure us. A mother brings up her child with her owne milke, but Christ his children with his owne blood.

Is not this the water (said David. 2 Sam. 23.17.) for the which three worthy men ventured their lives? he would not drink of it though very thirsty. Our swearing, drunkenness, &c. these cost the blood of the Son of God: We are wash∣ed from them in the blood of Christ, and shall we wollow in them? When we are provoked to sin, let us reason with our selves; Indeed the water of these sins is sweet, but did it not cost the blood of Christ? We think sin to be nothing, yet all the Martyrs on the earth, and all the Angels in heaven could not have freed us from 〈◊〉〈◊〉 Christs blood is the price of our redemption, the Son of God must shed his blood for it. Therefore let the consideration hereof be a perpetual bridle to restrain us from sin.

Without shedding of blood is no remission.* 1.1355

Mass.

A certain Sorbonist finding it written in the end of St. Paul's Epistles, Missa est,* 1.1356 &c. bragged he had found the Mass in the Bible. And another in reading in Joh. 1.41. Invenimus Messiam, made the same conclusion. Some of them (as Bellarmine for one) would fain ground it on Malac. 1.11.* 1.1357 Others fetch the Missa from an Hebrew word which signifyes tribute, coming of another which sig∣nifies to melt (because it many times melteth away mens estates) Rectè quidem,* 1.1358 per Missam scilicet piet as omnis liquefacta & dissoluta.

Upon these words, Heb. 7.18. Reprobatio quidem fit praecedentis mandat••, &c. Here the Jesuites shew themselves very acute, their wit mounteth above the Moon. The old Mandate (say they) is gone, viz. the Levitical Priesthood, with the sacri∣fices thereof: And the new Mandate is come in the room thereof; that is, the Gospel with the sacrifice thereof, the Mass. Whereof Maunday Thursday 〈◊〉〈◊〉 his name; quasi Mandat Thursday; because then the old Mandate of the ••ascal Lambe was abolished, and the new Mandate of the sacrifice of the Mass was ordain∣ed in the supper. Indeed Dr. Jones well observes, it was once called Shear-Thurs∣day, because the Priests did shear their hair and shave their crownes on that day••: Afterwards it had the name of Maunday Thursday, not of the Latine word Mandâ∣tum (that is far fetched) but rather of the English word Maund or basket, because the People brought their provision for feasting on that day in such. To love one another is called the new Mandate, but the supper hath never that name. But here the Jesuites (it may be) make this note, rather to shew their wit than Divinity.

[Object.] In the time of the Law there was many sacrifycing Priests, but now in the time of the Gospel, there is but one sacrificing Priest, and that is our Saviour Christ, which offered one sacrifice once for the sins of the world. Indeed spiritually we are all Priests to offer spiritual sacrifices to God: but there is no Priest to offer an external sacrifice for sin, but Christ. This is firm there is but one sacrifice of the New Testament, whereby the daily sacrifice of the Mass is over thrown.

There is but one bloody sacrifice, which was once offered on the crosse, but there is an unbloody sacrifice, which Christ instituted at his last Supper,* 1.1359 where the body and blood of Christ are offered under the similitudes of bread and wine; which is a commemoration and an applification of his sacrifice on the crosse to us•• for Christ said to his Disciples, Hoc facite, that is, sacrificate, As the Poets say.

[Answ.] But where do they read in any Author, the Hoc facite with an Accusative case doth signifie to sacrifice? The Poet doth not say, facere vitulam. Besides, Christ then ordained no Propitiatory sacrifice, which was to be offered every day, he instituted a Sacrament, not such a sacrifice.

Moreover, 1. In every sacrifice there is sensibile quiddam, as Bellarmine confes∣seth, and they also say, it is an eternal thing, and they call it Visibile sacrifiolum. But in this imaginary sacrifice there is no outward sensible thing, that may be dis∣cerned

by the senses. They say that the body and blood of Christ are there invisi∣ble under the shape of bread and wine: therefore by their own Position it is no sacrifice. 2. They confesse it to be an unbloody sacrifice, and then no Propitiatory, for the quick and dead,* 1.1360 as they will have it: For without shedding of blood there is no remission of sins; There is no blood shed, therefore no remission of sins. Then a Mass is worth nothing, but a Phantastical dream of their own.

The Papists were used to say, the sacrifice of the Mass, that it was propitiatory for the quick and the dead; but being forced to it by the light of Scripture, they let go that hold, and affirm that it is onely representativum, commemorativum & appli∣cativum of the sacrifice on the crosse. But however they minse it, all the sacrifices instituted by God must cease, after the oblation of that sacrifice, whereby eternal redemption is obtained for us. And then this new forged sacrifice, is but a bird of their own hatching, and must cease. Besides, if Christ be offered up in the sacri∣fice of the Mass, then he suffers at every Mass; for there can be no offering of Christ without suffering: but he suffers not, even in the judgment of the Papists: Neither Bellarmine nor any of them all can (though full of shifts) tell handsomely how to e∣lude this Argument. Here their unbloody sacrifice hath a deadly wound. There can be no oblation of Christ, without the suffering of Christ.

Dr. Thomas Taylor, in his Caveat against offences, affirms: No Protestant ought to be present with his body at Popish Mass, with pretence of keeping his heart to God, nor can without scandal.

• 1. For the Pretence.
• 2. For the Presence it self.

For the Pretence: No man can give his heart to God at that time he gives his body to an Idol. For, 1. Body and soul make but one man, and one man can have but one faith, one Lord and Master, one God, one Worship. 2. God requires not the whole heart onely, but the whole man and strength: and he that created, both body and soul, requires them both to be glorified in. 1 Cor. 6.20. 3. She is no chast wife that gives any other man the use of her body, with Protestation she keeps her heart to her husband. 4. God will have no such heart reserved for him, he will have no part of a divided man: He is a Spirit, and will be worshipped in spirit and truth; not in spirit and falshood.

For the Presence: A number of scandals are infolded. 1. Here is a denial of Christ, and of the faith; which were it in the heart, it would be confessed in the mouth. Here's a dastardly joyning with the enemy against Christ. For he that is not with him, is against him. And what union between Christ and an Idol? 2. A scandal in his own conscience, allowing himself in that which he condemneth, Rom.* 1.1361 14.22. His bodie allowes what his heart condemnes. He is a man damned in himself. His body and soul are at fight one with another, and both at fight with faith and truth. 3. A scandal to others: an occasion by such wicked exam∣ple to draw others into the snare, and so far as he can, to destroy such as for whom Christ hath died. Rom. 14.15.

Let none object Naaman the Syrian, craving leave to bow in the temple of Rimmon, and the Prophet bade him go in peace, 2 King. 5.

For, among many answers; The text shews, 1. That Naaman confessed it a sin; And how then can any hence prove it to be none? 2. That he prayed twice against it; And what thou prayest, thou must do. 3. He professeth he will never worship any now, but the true God. 4. He craves the Prophets prayers, that he may never be drawn contrary to his purpose: To which part the Prophet saith, Go in peace; not giving him leave to bow before Rimmon, but promising his pray∣ers, he bids him farewel. 5. Naaman might have pleaded a calling, yet that would not serve, nor satisfie his conscience: How much less theirs, that plead only for new-fangledness, and a rash running out of their way, so sinning without a cause?

Nor let any say, Those were Heathen Idols; the Mass is not so bad, it hath some

good things in it concerning God and Christ. For, the Mass is as gross Idolatry, as ever the Heathens committed, who never worshipped a baser thing than a piece of Bread. And let them tell us a difference between bodily fornication of Heathens and Christians, and we will conceive the same in the spiritual whoredom of Pagans and Papists. But let him that hath an ear, hear what the Spirit saith unto the Churches: Come out from amongst them, and touch no unclean thing.

I wish Travellers in forein Nations would observe this. Experience shews, how alluring the Antichristian Harlot is, how many are daily won to her Idolatry. Many that have frequented their Masses, conceiving it no great harm to be present there, if they can pretend to keep their heart to God; (proving Neutrals, Samari∣tans, and Cakes half-baked,) have had their hearts given up to horrible delusion, infection, and final destruction. Have not they now kept their hearts well to God, think we?

We are sanctified through the offering of the body of Jesus Christ,* 1.1362 once for all.

Acceptance.

Sincerity cannot fail of Divine acceptance, where endeavours are vigorous. The poor Widows mite was above the rich mens magnificence. Willingness of mind contributes much to the worthiness of the work.

Hiparchian was graced as well as Musaeus, though the best of his measures was but piping to the Muses.

God (as the Philosopher said in his Apology) accepts of our few ears,* 1.1363 being scattered with a good mind into his Garner, since we are not able to bring hand∣fuls into his barn.

Sic minimo capitur thuris honore Deus.

For if there be first a willing mind, it is accepted according to that a man hath,* 1.1364 and not according to that he hath not.

Tabernacle.

By it was signified the Body of Christ. As the High-Priest came into the first Tabernacle, and by it passed into the Holy place; so the Deity of our Saviour Christ came into his sacred Humanity, and by it entred into heaven. It was a Type not only of Christ who dwelt among us, full of graces and truth, Joh. 1.14. but of the Church built by Christ, 1 Cor. 3.9. and also of every true Christian, Eph. 2.10.

The Curtains were coupled with Loops; so should Christians by Love.* 1.1365 The Taches made them one Tabernacle; so should we hold the Unity of the Spirit in the bond of peace. It was Goats hair without, and Gold within: God hid his Son under the Carpenters son; and the Kings daughter is all glorious within. Rams-skins covered the Ark from the violence of wind and weather; shadowing out Gods protection to his his people. The Vail was made with Cherubims; to note the special presence and attendance of the holy Angels in the Assemblies of the Saints. And the Hanging for the door of the Tent, shadowed him that said of him∣self, I am the door.

It is observable, that the Holy place in this Tabernacle, hath an Epithite to abase it withall, Heb. 9.1. The Apostle calls it a Worldly Sanctuary. 1.* 1.1366 Because it was made after the manner of the world: For as God stretched the Firmament as a vail and curtain to separate the things above from them beneath, so the Sanctuary had a vail, that made a separation between the first and second Tabernacle. 2. Because it was made of worldly matter, as of hair, silk, &c. 3. Be∣cause it was not eternal, as our Sanctuary of Heaven is, (there our High-Priest

appeareth for us before God;) But a frail, brittle, and mortal Sanctuary, as the world is.

Which was a figure for the time then present,* 1.1367 &c.

Noah's Ark.

By the description set down, Gen. 6. the Ark, in shape, was like to a Coffin for a mans body, six times so long as it was broad, and ten times so long as it was high: And so fit to figure out Christs death and burial, and ours with him, by mortifi∣cation of the old man; whereby we are become dead and buried with Christ, Rom. 6.3, 4, 6.

This Ark, in the judgment of all Interpreters, was a type of the Church.

The Ark was made after God's appointment, not Noah's: So the Church must be framed by God's will, not by man's. All were drowned, that were not in the Ark: So all (regularly) are damned, that are not in the Catholick Church. The Ark was neer drowning, yet never drowned: So the Church may be brought to a low ebbe, yet it shall continue still. There was in the Ark good and bad, clean and unclean: So we must never dream to have all holy and sanctified persons that be in the Church. In the Ark there were divers mansions and rooms, some for men, some for beasts: And, In my Fathers house there are many dwelling places. Noah and his family were saved in the Ark, yet with much ado; they endured much, they were in continual danger, they passed through many difficulties, the smell of beasts, little outward light, the Ark ready to rush on rocks and moun∣tains: So the children of God shall be saved, yet through many tribulations. Lastly, the Ark had but a few in it, eight persons, yet there was the Church; Universality is no necessary note of a Church. Christs flock is but a little flock.

The Ark was prepared,* 1.1368 wherein few, that is, eight souls were saved by water.

Ark of the Covenant.

The Ark is a representation of the Church,* 1.1369 which above all other things must have the Law of God in it. Signifying also thereby, that Christ is the end of the Law, covering the imperfection of our works.

It had upon it a Crown of Gold; to set forth the Majesty of Christ's Kingdom, or the eternity of his Deity; which, as a crown or circle, had neither beginning nor end. It was transportative, till settled in Solomon's Temple, So till we come to heaven shall we be in a continual motion. It was a visible signe of God himself among them, and therefore carried with staves, that it might not be touched, for reverence sake. It was made of Shittim wood, which corrupteth not; Christ's body could not putrify in the grave, &c. In a word, the several coverings did tipyfy Christ covering the curses of the law, in whom is the ground of all mercy.

Which things the Angels desire to look into.* 1.1370

Temple.

It was exceeding famous.

Called,

• The Temple of the Lord.* 1.1371
• The place where Gods name was.* 1.1372
• The holy and beautiful house.* 1.1373
• Gods resting place.* 1.1374
• The mountain of the Lord.* 1.1375
• The desire of their eyes.* 1.1376
• The house of God.* 1.1377

David had told Solomon, the house he builded for the Lord,* 1.1378 must be exceeding magni∣fical of fame and of glory, through all countreys. 1 Chro. 22.5. There were 153••00 men employed about the work of the Temple, 1 King. 5. The glory and stateliness of it, you may read, Cap. 6. It was known far and neare, hence it was prophesied Psal. 68.29. Because of thy Temple at Jerusalem, shall Kings bring presents unto thee.

It was divided into three parts, The Court of Israel, the court of the Priests, and Gods Court. Hence Jeremy the Prophet, thrice rehearses these words, The Temple of the Lord, the Temple of the Lord, the Temple of the Lord, Cap. 7.4. In the third court, or Sanctum sanctorum, the Lord did shew himself in a special manner unto the High-Priest once in the year.

The Temple was built of huge stones, as may appear, Mark. 13.1.* 1.1379 Josephus writeth of them, that they were fifteen cubits long, twelve high, and eight broad; and so curiously cemented, as if they had been inocculated one into another, that a man would have thought, they had been but one entire stone. Quasi tota moles ex unico ingenti lapide in tantam magnitudinem consurgeret.

But there's no trusting to forts and strong holds, no, though they be the muniti∣ons of rocks; (as Isaiah speaketh.) The Jebusites that jeared David and his forces, were thrown out of their Zion, Babylon, that bore her self bold upon her twenty yeares provision, laid in for a siege: and upon her high towers and thick walls, was surprized by Cyrus; So was this goodly Temple by Titus. He left onely three Towers of this stately edifice unrazed, to declare unto posterity the strength of the place, and valour of the vanquisher. But sixty five yeares after, Elius Adrianus inflicting on the rebelling Jews, a wonderful slaughter, subverted those remainders, and sprinkled salt upon the foundation. Hence was fulfilled the presage of our Saviour, feest thou these great buildings? there shall not be left one stone upon a∣nother, that shall not be thrown down, Mark. 13.2.

Quod vero Templum habere poscit Deus, cujus Templum totus est mundus,* 1.1380 &c. in nostro dedicandus est monte, in nostro consecrandus est pectore. And certainly, next to the love of Christ in dwelling in our nature; we may wonder at the love of the Holy Ghost, that will dwell in our defiled souls.* 1.1381

Let our care be to wash the Pavement of this Temple, with our teares; to sweep it by repentance, to beautify it with holinesse; to perfume it with prayers, to deck it with humility, to hang it with sincerity. The Holy Ghost will dwell in a poor (so it be a pure) house.

Know ye not that ye are the Temple of God?—Which Temple ye are.* 1.1382

First-fruits.

The first of the first-fruits of thy land thou shalt bring into the house of the Lord thy God. Exod. 23.19.

The import of it seems to be this, that the best, yea, and the best of the best is not to be held too good for God.

Thus saith the Lord, I remember thee, the kindnesse of thy youth,* 1.1383 the love of thine espousals, &c.

Circumcision.

De circumcisione Praeputii, Aurium, Labiorum, cordis manuum, pedum & reli∣quorum membrorum. Orig. Hom. 3. in Genes.

It was the seal of the covenant to the people of God. Gen. 17.10. It was also to them a signe of the mortification of the old man; and the resemblance holds well, for, 1. As in outward circumcision, the fore-skin (by which was signified natural pollution) was cut off, so by repentance the inward and spiritual circumcision, our

corruption is cut off from the heart, and taken away. 2. The body bled in that, in this the heart, in a spiritual construction.

And thus outward circumcision, was but a signe of the inward; that of the body, did signify that of the soul; the cutting off of the foreskin of the flesh, set out that of the fore-skin of the heart: neither was to be omitted, not that of the flesh, because faederally enjoined; nor that of the heart, because Mystically signified by that of the flesh, and being the substance of it.

Circumcise the fore-skin of your heart.* 1.1384—Circumcision made without hands, &c.

Pascal Lambe.

As Israel was corporally and typically delivered by the blood of Paschal Lambe; so are we spiritually and truly purchased by the blood of Christ; our hearts being sprinkled therewith,* 1.1385 by the hysop-bunch of faith; and our bodies washed with pure water. For there was not onely an effusion, but an affusion; namely to the lintel and door-cheeks, with a spunge of hysop.

And as the blood so sprinkled, did assure them of their deliverance from the plague and judgment of God, that though never so many were slain among the Egyptians, yet none of their first-born should lose their lives; the destroying Angel should not enter into their houses: even so, the blood of Christ sprinkled on our consciences, by the spunge of faith, keepes away the Devil from us. Where this blood is sprinkled, the Devil can there have no entrance or possession.

Christ our Passeover is sacrificed for us.* 1.1386

Manna.

The Hebrew Manna is quite different and contrary to that of the Apothecaries,* 1.1387 which is a Syriack dew, and will neither melt with the sun, nor putrify in the night, neither is it hard, nor fit for food (which the Israelites Manna was) but for Physick onely.

To this speaks Dr. Browne;* 1.1388 what Meteor that was that sed the Israelites so many years, they must rise again to inform us. Nor do they make it out, who will have it the same with our Manna; nor will any one kind thereof, or hardly all kinds we read of, be able to answer the qualities thereof, delivered in Scripture; that is, to fall upon the ground, to breed worms, to melt with the sun, to tast like fresh oyl, to be grounded in Milns, to be like Coriander seed, and of the colour of Bdellium. Thus he••

Certainly it was delicate fare, as might beseem Angels to eat, if they did eat any at all: Such as the Poets fain to be their Nectar and Ambrosia.

The Nanna came down in the dew, so doth Christ the bread of life in the Mini∣stery of the Word.

Man did eat Angels, food.* 1.1389

I am that bread of life.* 1.1390

Religion and Religious Exercises.

Religio.

TRue Religion is a grace of God, whereby we know, and worship the true God according to his own will.

[unspec 1] In which description here is to be observed, The original; It is a grace of God.* 1.1391So I call it, to distinguish it from all false religions, which are not from God, nor super∣nal; but from men and nature, and therefore are called Will-worship, Col. 2.23.

[unspec 2] The Object of true Religion; and that's the true God, and things of God; and in all the matters of Religion, we must keep God in our eye, the special way of glori∣fying God here upon earth: and the onely means appointed to make us like unto God; Neither is it any thing else but the way unto God, and the happy meanes to bring us into communion with God, which is true beatitude. 1 Joh. 1.3.

[unspec 3] The Act of it, and that's twofold, 1. That whereby we know God. And this is the first act of Religion, because ignorance leads men every way but unto God. Gal 4.8. Act. 17.23. Where there is no true knowledge of God, there can be no true worship of God, Rom. 10.14. And besides, the knowledge of his Divine Nature must frame the right manner of his Worship. We must both know what he is in himself, and what he is to us. Exod. 20.2. Hebr. 11.6. 2. The second Act of Religion, is that whereby we religiously worship the true God onely; for it teach∣eth that all Divine worship belongs to him alone. 1 Sam. 7.3. Mat. 4.10. God is of the nature of those things which must be had alone; No man can serve two Masters at once: one woman cannot have two husbands at once; Now God is our alone Master, and a jealous husband, who admits of no corrival. Furthermore, whatsoever is to be worshipped, is superior to him that worshippeth; But only the true God is superior to the soul of man: Saints are our equals, Angls our fellow-servants, Rev. 19.10. And all the other works of God (much more the works of men) are far mans inferiors.

[Object.] The last thing observable in the description; is the rule and measure of true Religion, which is the will of God. Deut. 10.12. Mic. 6.8. Isa. 1.22.

That's a Religion not pleasing to God, 1. Which hath a wrong rise or spring,* 1.1392 viz. Custome and formality; and not chosen upon mature deliberation. 2. Which harh not subjection to the Principles of it, viz. Regeneration, Faith, Sanctification, &c. Which are Principia constitutionis. 3. Which hath other ends, than God hath propounded or intended in the same.

The two heads of Religion, or the two main hinges upon which all Religion turn∣eth, are, 1. Purity of Doctrine, or soundness of opinion. 2. And cleanness of pra∣ctice, or holinesse of life. Here's the character of a Christian in his compleatnesse; these two constitute a perfect man. These were typified in the old law by the Ʋrim and Thummim set in the breast-plate of the High-Priest. This Motto fitted not onely the Priests of the Old Testament, or the Ministers of the New but befits every Christian, every true beleever should bear this upon his breast. It is an ill hearing, and a sad spectacle, when these two are seperated; Themselves are in an ill condition, and they are fit instruments to make others worse. Unfound Doctrine frets like a canker, and an unclean life is catching like a leprosie. We are aptest to take an unfound Doctrine, from those whose lives are clean; and we are aptest to imitate their unclean lives, whose Doctrine is found. The jealous and just God hateth and plagueth halting betwixt two; dow-baked duties, lukewarmness, neu∣trality and all mixtures in Religion; his soul loathes all such speckled birds, plowing with an Oxe and an Asse, mingled seeds, linfey-wolsey garments. Levit. 19.19.

Those were wretched times, Jerem. 2.28. When it was said,* 1.1393 according to the number of thy Cities, are thy gods, O Judah. When people multiply to themselves as many religions (so I may say) as Pigeons; 'tis more than possible, they pursue none to purpose.

It is said of T••merlan••, he disliked of no man for his Religion whatsoever, so as he did worship but one onely God, Creatour of heaven and earth, and all that there∣in is: being himself of opinion, that God in Essence one, and in himself immutable, without change or diversity; yet for the manifesting of his omnipotency and pow∣er, as he had created in the world sundry kinds of people: much differing both in nature, manners and condition, and yet all framed to the image of himself: So was he also contented to be of them diversly served, according to the diversity of their nature and manners.

But there is but one true Religion; 1. Because there is but one true God, the

object of true Religion. Eph. 4.4. 2. Because there but is one end and scope of Christian life and duty, and that is eternal blessedness; and one way to that mark, which is Christ himself; and one walking in that way, which is Christian practice. 3. Because there can be no agreement together of two divers religions, no more than iron and clay can be tempered together. 2 Còr. 6.14, 15, Joh. 4.24. 4. Because of the express word of God; 1. Commanding straitly, that himself be wor∣shipped alone, and enduring no compeer, Exod. 20.3. 2. Prohibiting that no tribe or family, man or woman should turn his heart from the Lord, to any other God. Deut. 29, 18. 3. Threatning severely to stretch out his hand upon them that swear by the Lord, and by Malcham. Zeph. 1.5. 4. Executing his wrath and displeasure upon this mixture of Religion, spewing out of his mouth those that are neither hot nor cold. Rev. 3.16.

Popish religion saith,* 1.1394 that a lewd miscreant or infidel in the businesse of the Altar partakes of the true holy and blood of Christ; that men may save the labour of searching, for that it is both easy and safe to beleeve with the Church at a venture; the bare act of the Sacrament confers grace, without faith; that the meer signe of the Crosse made by a Jew or infidel, is of force to drive away the Devil; that Masse in the very work wrought, doth not onely pardon our sins in this life, but when we lye frying in purgatory; that Almes given merit heaven, dispose to justification, sa∣tisfy God for sin; that abstinence from some meates and drinks is meritorious; that indulgences may dispence with sin afterward to be comitted; that one man may deliver anothers soul out of torments; So that he that wants neither mony or friends, needs not fear the smart of sins. O Religion, sweet to the wealthy, to the needy desperate••

Ʋaldus of France, Wickliffe of England, Hierom of Prague, and Luther of Ger∣many, framed not a new Church, but reformed the old, they endeavoured (and not without happy success) to cleanse and scoure, restore and reforme those Church∣es, which were foiled filthily with the blemishes of disorder and errour.

Cardinal Wolsey, when bidden not for to fear; the King loved him as well as ever he did: said, that was not the cause of his sadnesse; but had he served God, as diligently as he had done the King, he would never bave forsaken him in his gray hairs.* 1.1395A godly person seeing a woman curious about her person to please her lover, and himself not so diligent to please his God; cryed out, O miserable man, whom so infinite love, blessings, and riches, cannot provoke to such car•• and diligence of pleasing God,* 1.1396 as the vilest things do make our industry to please the Devil.

Religion is the greatest enemy to religion; the false to the true. Favos etiam vespae faciunt.* 1.1397 Wasps also make combs, though instead of honey we find Gun-powder.

Traytours against Kings and Kingdomes must be punished in an high degree, and great reason: But why, when hourely we hear high treason against God, goes that uncensured, so much as with a word?

The Egyptians worshipped whatsoever they conceived comely; And Zenophanes saith, if beasts could paint, they would pourtray God to their own shape and fea∣ture, because they can conceive no further.

Fourteen principal cities in Germany, protested for Luther, from whence came the name of the Protestant Religion.

It was the offer of great Cham the Tartarian Prince,* 1.1398 of whom Lipsius reports, that when Stephanus the mighty King of Poland was departed, sent a Legate to them, telling them he would be of any religion, if he might reign. Of Charles the fifth Emperour, it is said, his actions that seemed most favourable, were the most pernici∣ous to Religion. However truth of Religion is not to be judged by the prosperity or adversity of the Professours.

Religion is rather a setler than stickler in Policy; if they work otherwise, they labour out of their vineyard, and move out of their proper spheare. Far then is Religion from overthrowing government, or everting the degrees of superiority and inferiority that be among men. True indeed, we are all one in Christo, Gal. 3.28. but not in mundo; in Christ, but not in the world. Christ died indifferently for all; that is, for servants as well as for masters; yet the degrees that be in the world must be retained, and acknowledged, to the end of the world.

Yet in all ages Religion hath been slandered. Elias was called a troubler, Paul an Innovator, Luther a trumpeter of rebellion, Melanchton a blasphemer of God and his Saints, Calvin a Mahometan, Zanchius an Anabaptist, a Zwenckfeldian, a Novatian, and what not?* 1.1399 Arminius paved his way first by aspersing the fame and authority of Calvin, Zuinglius, Beza, Martyr, and other champions of the truth. The Papists reported the Waldenses (those ancient Protestants) to be Manichees Arrians, Catharists, &c. As they do us to be Libertines, Enthusiasts, Atheists, &c. Thus they set their mouths against heaven, and their tongue walketh through the earth, Psal. 73.9. But well said one, God will cut out such false tongues, Psal. 12.3. And broyl them upon coales of Juniper, Psal. 120.4.

However, Religion is both the bulwark and beauty, muniment and ornament of a land. Even as Sampsons strength and glory lay in his hair, so doth the strength and glory of a land consist in Gods sincere service: which if it should be shaved and deprived of, though every shower were a shower of gold, (saith a Divine) every stone in the land a pearle, every beggar an honourable Se∣nator, every fool as wise as Solomon, every weakling as strong as Sampson, yet for all our wealth, honour, strength, wisdome and glory; we shall sing a dole∣ful Miserere with Phineas wife; The glory is departed, for Religion is gone.

If any man among you seeme to be religious, and bridleth not his tongue,* 1.1400 but deceiveth his own heart; this mans religion is vain.

Pure religion, and undefiled before God and the Father, is this, to visit the fatherlesse and widows in their affliction, and to keep himself unspotted from the world.

Divine Worship.

The Serpents Grammar first taught Deum pluraliter declinare;* 1.1401 Eritis si••ut Dii, Ye shall be as Gods. And here is the first broaching of plurality of Gods, which since this time hath multiplied to an innumerable rabble of false gods. Of Divine powers adored by the heathens, Hesiod reckons up thirty thousand that were in his time: What an Army, may we think there were of them in af∣ter ages? It is said, that in China are no fewer than an hundred thousand Idols. See Mr. Fullers Pantheon. But all religious service done to any, but God, is manifestly condemned as impious. Be the gods of the Heathens good fellows, the true God is a jealous God, and will not share his glory with another. Read, 1 Cor. 8.5, 6.

Worship is either,

• 1. Civil. Or,
• 2. Divine.

The former may be given to men, and it is twofold,

• 1. A civil worship of duty, from inferiours to their Superiors, as from children to their Parents, from servants to their Masters, from subjects to their Magistrates.
• 2. A civil worship of curtesie, which is from equals, when one equal will bow to another, or when a Superior bows down to his inferiour.

But the latter is Gods peculiar. For nothing but God, or that which we make a God, is or can be worshipped. Either he is a God whom we worship, or (as much as in us lies) we make him one. Whatever creature shares in this honour, this honour (ipso facto) sets it up above, and makes it more than a creature. The very Heathens thought every thing below a God, below worship.

Indeed Papists have worship for creatures, and they have distinction for it, but no Scripture for it. They tell us of their Latria, worship onely proper to God, and Dulia, which is for Saints, and Huperdulia, which is for the Virgin

Mary, and for the signe of the Crosse. Thus they make vain distinctions, which God and the Scripture make not. They that invent a worship, must in∣vent a doctrine to maintain it by. And indeed vain distinctions are good enough to maintain vain superstitions.

This divine worship of God is twofold,

• 1. Internal. and
• 2. External.

The former is to love God, fear God, and trust upon him: These are acts of inward worship. The latter is nothing else but the serving of the Lord ac∣cording to his own institution,* 1.1402 in those several wayes wherein God will be ho∣noured and served, by humble adoration, supplication, &c. God requireth both, and there is a necessity of joyning both together; but internal worship is the chief. External worship honours God most, but internal worship pleases God most. The external worship may be compleat in it self, but is ne∣ver pleasing to God without the internal. Internal is compleat in it self, and pleasing unto God without the external.

But in both we must be zealous. The Lacedemonians (though sore assailed by the Pe••sians) would not resist, till their sacrifices to their gods were fully ended.

God is a Spirit,* 1.1403 and they that worship him, must worship him in Spirit, and in truth.

To these we oppose the profane person, he hath no gods at all, in matters of Religion his heart is a piece of dead flesh, without feeling of love, of fear, of care or of paines, from the deep strokes of a revenging conscience; custom of sin hath wrought his senselesness, which hath been so long entertained, that it pleads habitation; we are born sinful, but have made our selves profane; at the first he sinned and cares not, now he sins and knows not; appetite is his Lord, and reason his servant; when ought succeedeth to him, he sacrificeth to his nets, and thank either his fortune or his wit, and will rather make a false god, than acknowledge the true: His conscience would fain speak with him, but he will not hear it, and when it cries aloud in his ear for audience, he drowns it with good fellowship: He never names God, but in his oaths; ne∣ver thinks of him but in extremity: The inevitable necessity of Gods decree makes him desperately carelesse, so with good food he poysons himself; his usuallest Theme is the boast of his young sins, which he can still joy in, though he cannot commit: He cannot think of death without terrour, which he fears worse than Hell, because this he is sure of, the other he but doubts of: He comes to the Church as to the Theatre (but not so willingly) for company, custome, recreation, perhaps for sleep: He is hated of God, as much as he hateth goodnesse, and differs little from a Devil, but that he hath a body

The Law is made, for the unholy and profane.* 1.1404

Look diligently, lest there be any profane person, as Esau.— * 1.1405

Servant of men.

There is a service due from man to man, but comparatively to our service of God, we must not be the servants of men. We ought to serve men heartily, but we must serve none but God with all our hearts.

He is a servant of men, in the Apostles sense, 1 Cor. 7.23. that subjects him∣self to their lusts, either for hope or fear; labouring to please men, though it be with sinning against and provoking God. That Rule holds good in Rhetorick, but not in Divinity,* 1.1406 Non ad veritatem solùm, sed etiam ad opinionem corum qui an∣diunt, accommodanda est oratio.

This was a Principle held very fast by the Heathens, Magis ob temperandum est Diis apud quos diutius manendum erit, quàm hominibus,* 1.1407 quibuscum admo∣dum brevi tempore vivendum est. Better obey God, with whom we must ever live, than men with whom we have but a while to continue.

Men-pleasers that curry favour with all, they lose a friend of God: neither do they long hold in with those, whom for present they do so much please.

Whether it be right in the sight of God,* 1.1408 to hearken unto men more than unto God, judge ye.

Servant of sin.

Every man till regenerate, is a servant to sin, and overcome by it,* 1.1409 till the grace of regeneration do renue him, and set him at liberty. All unregenerate men have put their neck into sins yoke, and are unwilling to have it taken off again.

Sin may have a twofold prevalency or dominion over a man; 1. Either with a full and plenary consent. 2. Or else unwillingly, with reluctancy and contra∣diction. As Josephus saith of Herod, that he raigned over the Jews for many year by meer force, they opposing and resisting of him; but afterwards they willingly consented to him. By this distinction Divines use to resolve that case of conscience, whether a godly man may be said to be under a reigning sinne? for as we understand the word reigning (as aforesaid) so it is true or false, &c.* 1.1410

There's a great difference betwixt the regency and residency of sin; In a regenerate person rebel it may, raign it shall not. It fareth with sinne: in them (saith one) as with those beasts, Dan. 7.10. they had their dominion ta∣ken away, yet their lives were prolonged for a season. While we are at conflict and combate with sin, it will not be our ruine; but when we willingly take these bonds and chains upon us, then sin will be our overthrow.

Sin comes to prevail over a man by degrees, James 1.15. * 1.1411so that as the cloud in Elias time, which was at first but as big as an hand, did afterwards increase into a vast cloud, able to darken the whole skie; so sin hath its beginnings and subtle ingresses, but afterward these sparks do prove a very great flame. Therefore it should be our godly wisdom, to subdue sin in the beginning of it, to break it in the egge, before it come to be a flying Serpent. One spark let alone may endanger a whole town; if we give indulgence to our lusts at first,* 1.1412 they will be our Masters afterwards.

Jacob complained of Labans deceit about his wages, but to all eternity thou wilt have cause to cry out, that sinne hath deceived thee, promising joy and pleasures; but instead of this honey, thou meetest with gall and wormwood to feed upon for ever.

Let not sinne reign therefore in your mortal body, that ye should obey it in the lusts thereof.

Servant of God.

To serve God is a comprehensive term, taking in all the duty of man in holi∣nesse. To serve God, is to give him all the duties both of natural and of instituted worship; We serve God while we love him, fear him, believe in him, trust upon him; yet all these have distinct and proper respects to God: We trust God as he is faithful, believe on him as he is true, fear him as he is great, love him as he is good, and serve him as he is our Soveraigne and Lord of all.

Carnal men count the service of God unprofitable. The reason is, because

they account nothing good, but that which is outwardly good, Psal. 4.6. They can look no further than they see, and therefore because they see no profit, they conclude there is none to be had; and are ready to say, Mal. 3.14. It is in vain to serve God. At the best many desire to be his retainers, rather than servants; willing they be to shrowd themselves under that name, because they think, that in the end it will go well with such; also they think it a disgrace to be said to be of no Religion; yet for all that they are loath to be tyed, de∣siring to be free still, and at their own disposing, serving God now and than, out of formalitie more than conscience, and when their own occasions will give leave.

The end of our Redemption is to serve God, whom we must serve,

• 1. Integraliter, with the whole man.
• 2. Peculiariter, him and him alone.
• 3. Perseveranter, to our lives end.
• 4. Totaliter, in every part of the same.

If God be not served with all, he counts himself not at all served.

There is no fishing to the Sea: No service to the Kings: Nor no service to the King of kings.

Our Master,

• 1. Is rich.
• 2. Loving.
• 3. Liberal.
• 4. Lives for ever.

Adde, God will protect his servants, Psal. 146.14. Never be ashamed of them, Heb. 11.6. And his service is best and sweetest at last.

To be called the servant of God,* 1.1413 is an higher title than Monarch of the world, said Numa the second King of Rome. Constantinus, Valentinianus and Theodosius, three Emperors, called themselves Vasallos Christi, the vassals of Christ, as Socrates reporteth.

It is written,* 1.1414 thou shalt worship the Lord thy God, and him onely shalt thou serve.

Read,* 1.1415 Josh. 24.15. Luke 1.74. John 12.26. Rom. 1.9. 1 Thes. 1.9. 2 Tim. 1.3. Heb. 9.14. cap. 12.28, &c.

Truth.

If any ask, as Pilate did, John 18.38. What is Truth? I answer, it is the most perfect essence of any thing, or the most absolute perfection it self of a∣ny matter. Veritas and bonitas differ but as the seal and the print, for truth prints goodness, and they be the clouds of errour, which descend in the storms of passions and perturbations. It hath these two properties. 1. It is Divine, grounded on the Scriptures. 2. Truth is single, one and the same, at agree∣ment with it self; whereas errour is manifold, dissonant, and contradictory to it self.* 1.1416 And truth is ever the same. The declarative truth of God, is like Christ the essential truth, the same yesterday, and to day, and for ever. Truth, though it be very old, yet waxeth not old. Neither ever wanteth she voluntary witnesses to depose for her, or arguments that offer themselves in her defence; As the Poets feined, the stones came of their own accord to the building of Thebes.

Yet Truth hath many cold friends; When Callidus once declared against Gallus, with a faint and languishing voice; Oh (saith Tully) Tu nisi fingeres, sic ageres?* 1.1417 Wouldst thou plead on that manner, if thou wert in good earnest? Mens faint appearing for the Truth, shews they do but faine: Their coldnesse probably concludeth they do but counterfeit. Yea, Truth hath alwayes oppo∣sites. Dogs (saith a Divine) though they fight never so fierce, and mutually

entertear one another, yet if a Hare run by, they give over and run after her. Martial makes mention of a Hare on the Sicilian shore, that having hardly escaped the hounds that hunted her, was devoured by a sea-dog: Whereup∣on he brings her in thus complaining,

In me omnis terraeque aviumque marisque rapina est:* 1.1418 For sitan & Coeli, si canis astra tenet.

Moreover, the defenders of the truth in all ages were accounted Schismaticks,* 1.1419 Elias the troubler of Israel, Paul a mover of sedition; Amos accused of the like before Jeroboam; yea, Christ to seduce the people, and to affect Caesars Kingdome. And Satan is the enemy of Truth, either openly or covertly. In∣deed though he be the father of lies, yet he sometimes speaks truth for his own advantage. But as it is said concerning Judas speaking for the poor, Joh. 12.6. so Satan will sometimes speak that which is true, not that he regards the truth, or that he would speak a word of Truth (for he hath nothing but lies in his heart; there is a lie in his heart, when there is truth in his mouth.) But when ever he speaks truth, it is to deceive and do hurt by it.

However, Truth may challenge credit. It needs not stand begging audience, or creep upon the ground with flattering insinuations. Truth is a great Prince,* 1.1420 it commands rather than entreats, every word of it being a Law or charge. Truth is not afraid to be tried. It often lieth in a corner, but never seeks cor∣ners, as ashamed to be seen or discussed by men. Truth (as some have said) lieth in a deep pit, it is hard to finde it out, it lieth out of sight; yet Truth doth not hide it self, but dares stand forth in the face of all the world. It no more fears the tryal, than pure gold fears the touch-stone, or than a schol∣lar who hath made good progresse in his learning, fears to be examined. He that hath Truth with him, needs not care who appears against him. Nay more, Truth, the more it hath been opposed, the more it hath appeared, Ve∣ritas abscondi erubescit, saith Tertullian. It was Zwinglius his prophecy, scio veritatem superaturam esse, & ubi ossa mea in favillam erunt redacta; occidi∣tur quidem Christus, sed brevi resurgit, ac de hostibus triumphat.* 1.1421 In respons ad Epist. amici cujusdam non vulgaris. Truth may be overclouded, but (like the Sun) it will break out and appear more glorious.

Mahomet the great Turk,* 1.1422 seeing his beautiful wife Irene was the occasion of his neglect of his Realme, and his people ready to rebel against him, by his dallying with her: In the midst of his Bassa's struck off her head, Even so rather than hazard truth and a good conscience, let go peace, which her name in Greek signifies.

We must know no relations in Truths case; Socrates is my friend,* 1.1423 and Plato is my friend, but Truth is a better friend than both. Whosoever dares speak against truth, we must dare to speak for it. 'Tis noble to shew our selves friends to Truth, though we lose friends by it: and enemies to errour, though we get enemies by it.

Veritatem desiderant multi, sed ad eam viam ignorant. Ʋt è fonte aqua ha••∣ritur, ex igne accenditur ignis, ex lumine lumen, ita ex Christo qui est veritas, Dei veritas. Veritas est in Jesu, & Jesus est veritas; veritas Deus est, & qui deum novit, veritatem novit.

Note further, that according to the Philosophers, there is a threefold truth, 1. Metaphysical, in being, the conforming of a thing to the Idea,* 1.1424 by which it was framed. 2. Logical, in knowing, the conformity of the understanding with the thing. 3. Ethical, in signifying the conformity both sermonis and facti, of our words to the things, and our actions to right reason; by which distinction it manifestly appeareth, that there is a practical as well as a specula∣tive truth, 1 John 1.6.

And the Truth is done, Either, 1. Objectively, which is to conform in doing to the Truth, that is the Word of God, the rule and square of Truth; to make

the Law of God the rule of our conversation, Ezek. 18.5. Or, 2. Modally, which is to do what we do heartily and sincerely; for it is not sufficient that we do what is right, but that we do it truly, with a good and upright heart, Isa. 38.2. To the former speaks Cyril and Tollet, Facere veritatem est operari secundùm legem justitiae, rectitudinis & honestatis. And to the latter thus, Fa∣cere veritatem nihil aliud est, quàm f••n••erè agere. Vorst.

Mercy and Truth are met together,* 1.1425 righteousnesse and peace have kissed each other.

Truth shall spring out of the earth, and righteousnesse shall look down from heaven.

Lying.

Pythagora•• was wont to say,* 1.1426 that in two things we become like unto God, 1. In bestowing benefits. 2. In telling truth.

Mentiri,* 1.1427 is contra mentem ire, to lie, is to utter a known untruth, with an intention to deceive or hurt.

There is, Mendacium

• 1. Malltiosum.
• 2. Officiosum.
• 3. Jocosum.

For the first, it hath been the practice of the Christians enemies, first to be∣lie them, and then persecute them. Thus Epiphanius testifieth, that after Saul was turned Christian, the Grecians (with whom he sometime was forward to joyn against Stephen) sought his death; but first they gave out, that he turned meerly out of discontent, because he could not obtain to wife the high-Priests daughter. And before the French Massacre, it was given out, that the Prote∣stants in their night-meetings committed most abominable uncleannesse. Those that kill a dog (saith the French proverb) make the world believe he was mad first. The Devil was first a liar, and then a murtherer; and he hath taught his Impes,* 1.1428 first to take away the credit of the Church, and than to wound her. For the second, that is a good rule, In mendacio officios••, memento nè destruas spiritum tuum, ut serves alterius corpus. And for the last, lie not in jest, lest God send thee to Hell in earnest.

The Cretians were loud liars;* 1.1429 And Tertullian saith of Tacitus, he was men∣daciorum loquacissimus, he never opened his mouth, but there came forth a swarm of lies.

It was grown to a common Proverb, A Frier, a Liar. One of them un∣dertook to shew a feather of the wing of the Angel Gabriel. The poor peo∣ple are perswaded to believe, that the thunder of the Popes Excommunication hath so blasted the English Hereticks, that their faces are grown all black, and and ugly as Devils; their eyes and looks gastly: their breath noisome and pe∣stilent, &c. That they are grown barbarous and eat children, blaspheme God and all his Saints.

It was a golden age when that argument took place, Sacerdos est, non fallet: Christianus est, non mentietur. Hierom writeth of one upon the rack, that ut∣tered these words, Non ideò negare volo, nè peream; sed ideò negare vo∣lo nè peccem. Gods people are children that will not lie, they will die rather.

Seneca observes,* 1.1430 that a lie is of a thin and transparent nature, a diligent eye may see through it. Lying is a blushful evil, therefore doth the liar deny his lie. Aristotle saith, it is in it self, evil and wicked, destructive to humane soci∣etiy, and contrary to the order of nature, which hath given words to expresse mens minds and meanings.

There is a threefold lie which we must both avoid and oppose.

• 1. Verbal, when a man tells a false tale, or bringeth up a false report;* 1.1431 which is a breach of the ninth Commandment, Thou shalt not bear false witnesse.
• 2. Doctrinal, when a false Position is averred to be the truth of God, and stamped with Divine authority. Any erroneous doctrine is brand∣ed with this title. For this cause (saith Paul) namely, because they re∣ceived not the love of the truth, God shall send them strong delusion, that they shall believe a lie, 2 Thes. 2.11.
• 3. Practical, this is a lie not spoken, but done, when a mans actions contra∣dict his profession, of which the Apostle, He that saith, I know him, and keepeth not his Commandments, is a liar, and the truth is not in him, 1 John 2.4.

There is equivocation now set forth of a later impression,* 1.1432 a Pest which the Jesuites have ala•••• called back from hell, for the comfort of afflicted Catholicks, as some have not been ashamed to profess. But it is plain, the Devil did onely equivocate with our first parents, and yet is called a liar.

Every sin the more congenial it is to the Devil, the more sinful and abomina∣ble it is, Now, every sin is of the devil, both by temptation and approbation; but onely some sins are of the devil by way of practice, and the sin which is chiefly of him by practice, is lying.

Remove from me the way of lying.* 1.1433

Jesting.

Quid nobis cum fabulis, cum risu? Non solùm profusos,* 1.1434 sed atiam omnes jocos declinandos.

Tertullian saith, he was Null•• rei naim nisi poenitentiae; borne for nothing else, but for repentance.

Sir Thomas Moore being brought to the Tower a malefactor;* 1.1435 and one of the Officers demanding his upper garment for a fee, meaning his gown, he said he should have it, and took him his cap, saying, that it was the uppermost garment that he had. So, when he was to be beheaded, he said to the Executioner, I Pray you let me lay my beard over the block, lest you should cut it. It seeme he thought it no glory, unlesse he might die with a Jest in his mouth. Surely, it was very unseasonable. The Chronicler seemeth to doubt,* 1.1436 whether to call him a foolish-wise-man, or a wise-foolish-man.

Crede mihi, r•••• s••vern est gandium verum; True mirth is a severe Businesse.* 1.1437 Scurrility, consists not with piety and Christian gravity.

—Nor foolish talking, nor jesting, which are not convenient;* 1.1438 but ra∣ther giving of thanks.

Obscaenity

Idle and was•• words are to be accounted for, how much more then evil and wicked?

Plato and Xenoph••n thought it fit and profitable, that mens speeches at meetings should be written.

Evil words are not winde (saith a late Writer) as most men imagine, but the Devils drivel, that leaves a soul sta•••• upon the speaker, and oft sets the like upon the hearer. Shunne obscene borborologie (saith another) and un••avoury speeches; thou losest so much of thine honesty and piety, as thou admittest evil in thy tongue.

Let no corrupt communication proceed out of your mouth,* 1.1439 but that which is good to the use of edifying, that it may minister grace unto the hearers.

Ʋoice.

Christs not lifting up his voice in the street, Isa. 42.2. is vox jactantis, non docentis.

There are many voices (saith one) all the Prophets are voices, Preachers are voices;* 1.1440 but there are some voces ad placitum, temporizing voices, crying for their own profit; others which are voces aequivecae, as an hatchet that will not cut, a fire that will not burn: But John Baptist was the properest voice of them all.

Reverend Mr. Samuel Crook was wont to say to his friends, rejoycing with him, and blessing God for him, I am nothing but a voice. So John, he profes∣seth himself to be no more but a voice; And indeed he was totus vox, all voice, his apparel, his diet, his conversation did preach holinesse as well as his doctrine, John 1.23.

Every faithful Minister is ordained to be a cryer, and so had we need, we have to do with deaf men, dead men, living carcases, walking Sepulchres of themselves. Now therefore as our Saviour lifted up his voice,* 1.1441 when he said, Lazarus, come forth: So must Christs Ministers (when they speak to such as lie rotting and stink∣ing in the grave of their corruptions) cry aloud.

Awake thou that sleepest,* 1.1442 and arise from the dead.

Loquacity.

We read of it, He that hath an ear to hear, let him hear; but never, he that hath a tongue to speak, let him speak.

Empty vessels are full of sound, wisest men are most silent; for as some gravel and mud passeth away with much water; so in many words there want∣eth no sin.

In multi loquio stulti loquium. Many words are hardly well managed. It is seldome seen that a man of many words miscarries not.

The silence of Swans may for a time be overcome with the noise of Swallows;* 1.1443 but when the Swallows are hoarse, the Swans will sing.

Epaminondas is worthily praised by Plutarch, for this, Quòd nemo plura nosset, & pauciora loqueretur: That no man knew more, and spake lesse than he did.

Talkativenesse is a sign of worthlesnesse; taciturnity of solidity.

He that hath knowledge,* 1.1444 spareth his words.

Silence.

It is a privative, at least a negative. A dumbnesse is a total, so silence is a tem∣poral privation of speech.

It is a good rule that one gives, either keep silence, or speak that that is better than silence.

Well said Hierom, Discamus priùs non loqui, ut postmodum ad loquendum ora reseramus:* 1.1445 nihil nobis rectum esse vid••atur nisi quod discimus, ut post mul∣tum silentium ex discipulis efficiamur magistri.

Seneca saith, summa summarum haec est, tardiloquum te esse jubeo. Epist. 40. And Ambrose,* 1.1446 Ovalidum scutum circumspect a munitionis silentium! O fidissimum

stabilitatis fundamentum! Multi enim etiam stabili corde firmati incauti tamen, sermonis fluctuantis errore ceciderunt. But here's a misery, saepè non possumus lo∣qui quum volumus, & saepè non volumus quum possumus; saepius autem utrumque non debemus, quum facimus.

There are three sorts of silent persons,

• 1. Some, and it is their cunning.
• 2. Others, and it is their weakness.
• 3. But there are, and it is their wisdom.

To these I may adde a fourth; There is a superstitious silence, such as were those old Monks of Egypt, who (saith Cassian) were Ʋmbrarum more silentes & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as speechlesse as Ghosts. So the Carthusian Monks, who speak toge∣ther but once a week. Some kindes of Sectaries also at this day, will not speak a word to any, but those of their own Sect, and that but at some times.

Better to be counted proud (saith Luther) than be sinfully silent.* 1.1447 So that there is a time to speak; and as sometimes, Dixisse culpa sit quae fuerunt retinenda; so at another time, Tacuisse noceat quae dicenda fuerant.

Such as love to vaunt themselves, and out of ostentation to set forth their good parts to publick view; may be compared to a vessel without a cover, touching which the Law saith, that it shall be counted unclean. But to utter a mans knowledge for the benefit of others, is not pride, but zeal, however the world censure it: And they have doubtlesse an heavy account to make, who hide their Talents;* 1.1448 and having a great treasure of rare abilities, will not be drawn to impart them: The canker of these mens great skill, shall be a swift witnesse against them.

Silence in some cases is a crying sin. Taciturnity is sometimes a vertue; but not at all where it tends to the be••raying of a good cause, or the detriment of the Church. Meam injuriam patienter tuli, &c.* 1.1449 Whiles the wrong thou didst reached onely to my self; I took it patiently; but thy wickedness against God, I can∣not bear with. The like, Hest. 7.4. Isa. 62.1.

Divines observe, there are seven seasons of speaking. 1. When we may bring glory to God, and do good to our brethren. 2. When we have an opportunity to vindicate the honour and truth of God. 3. When we may relieve the credit of a brother that is wronged, 4. When we may instruct or direct those that are ignorant. 5. When we may comfort or support those that are weak. 6. When we may resolve and settle those that are in doubt. 7. When we may duly re∣prove and convince those that do evil.

There are also seven special seasons of silence. 1. Till we have a call. 2. Till we be rightly informed about the state of the matter or thing to which we must speak. 3. Neither may we speak rashly, without sutable preparation, either actual or habitual. 4. Nor when, what we speak is like to be a snare unto our selves, Amos 5.10, 12. with verse 13. 5. So likewise, nor when our own passi∣ons or corruptions are up. 6. Nor when men are not capable of what we speak. 7. Nor to burthen or grieve the spirits of any, especially of those that are alrea∣dy afflicted.

I conclude then, it is a great part of prudence to know when to be silent, and when to speak: when it is a time to speak, silence is our folly: and when it is a time to keep silence, speaking is our folly.

A time to keep silence, and a time to speak.* 1.1450

Prolixity.

O quàm multa quàm Paucis. Tertullus knew full well that Prolixity was trou∣blesom, when he uttered that insinuating expression.

That I be not tedious unto thee,—hear us of thy clemency a few words.* 1.1451

Wish.

To wish that a thing had been or not been, out of a tendernesse that God should be offended by sin, is not onely lawful, but very commendable: But to wish things otherwise than they are, as murmuring against, and misliking Gods administration, or out of a tendernesse to our selves because we suffer; is not onely sinful, but abominable; because our wills rise up against the Will of God.

But what a zeal to God, and love to his countrey-men had Paul.

I could wish that my self were separated from Christ,* 1.1452 for my brethren, my kinsmen according to the flesh.

Vow.

God it is to whom a vow belongeth;* 1.1453 And therefore Aquinas saith, Quòd vo••um soli Deo fit, sed promissio etiam potest fieri homini; And therefore a Vow is properly an act of Religion, and of Divine worship.

One main use of a religious Vow, is to tye our selves thereby, to the better abearance: that we slip not collar, that we detrect not the yoke of Gods obe∣dience. Broken bones must have strong bands to close them. Tottering hou∣ses must be crampt with iron bars, or they will soon down. If the Vows of God be upon us, it will help against the ficklenesse of our false hearts: which cannot but know, that if God be alsufficient to us, we must be altogether his: His is a Covenant of mercy, even the sure mercies of David; Ours is a Covenant of obedience to him in every part and point of duty.

Wicked men break these bonds (as Sampson did the green withes) and cast away these cords from them: And the best are too s••ack, though in their affliction they are wondrous apt to promise great matters,* 1.1454 if they may but be delivered. Pliny in an Epistle to one of his friends, that desired rules from him how to order his life aright; I will, saith he, give you one rule, that shall be in∣stead of a thousand, That you be sure to be the same when well, that you vowed to be when you were sick.

However that was not right of Hierom* 1.1455, Melius est vovere, quàm votum non Praestare; For Isidorus better, by Davids example towards Nabal, In male promissis rescinde fidem, in stulto voto muta decretum, quod incaute vovisti, ne facias, impià enim, est promissio quae scelere adimpletur, neque debet votum esse iniquitatis vinculum.

Vow,* 1.1456 and pay unto the Lord your God.

Covenant.

The old Romans had a great care to perform alwayes their word, whatever it cost them; insomuch that the first Temple built in Rome, was dedicated to the Goddesse Fidelity. In after times indeed, Romanis promittere promptum erat, promissis autem, quanquam juramento firmatis, minimè stare: They were forward to promise, but careless to perform.

Many such degenerate Romanes we have, that can dispence with promises at pleasure, slipping them off as Monkies do their collars, and (Peacock-like) all in changable colours, as often changed as moved. But a good man will rather suffer losse, than forfeit his honest word.

—He that sweareth to his own hurt and changeth not.* 1.1457

Oath.

Against the Anabaptists. It is not unlawful to swear. For, 1. God never for∣bids an Oath simpliciter, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2. He doth not say in the third Com∣mandment, Non assumes nomen Dei omnino, sed non assumes in vanum. 3. It is commanded as a part of Gods worship. And by an Oath God is glorified; we professe, that is God present every where; that he sees the heart; that he is a just revenger of untruths. Besides, humane society is thereby benefited, strifes are ended, and love is preserved.

Object. But I say unto you, swear not at all.

Answ. It cannot be Christs meaning simply to forbid swearing; for he came not to destroy the Law, but to fulfil it. He takes away the corrupt glosses of the Pharisees, but not the use of an Oath, as may appeare in all the other precepts there reformed, but not abolished. Again, as Christ said, Ne juretis omnino, so he said, Ne resistatis malo; yet the Magistrate may resist evil.

There were two glosses of the Pharisees in this.

• 1. If any sware by the Name of God, or by those things that did appertaine immediately to the worship of God, as by the gold offered to God in the Temple or by the sacrifice on the Altar, he sinned: But if he did sweare by other creatures, by heaven, earth, Jerusalem, the Altar; it was no sinne.
• 2. That the breach of the first Oath was damnable, but not of the second. These Christ reformeth. Moreover the Pharisees meant onely of private Oaths, in the ordinary speech of men; for in publick judgement, they did swear onely by God alone. Besides, if it were unlawful to swear, how shall Christ be justified, that addes to his speech. Amen, Amen.

Indeed for reformation of this vice of blasphemy and ordinary swearing, whereby (as Chrysostom saith) Christ is continually crucified again, it were to be wished, that that Law made by Ludovicus King of France were universally established, That whosoever sweareth vainly, should be burned in the mouth with an hot iron.

An Oath (saith Tully) is affirmatio religiosa. It is lex naturae,* 1.1458 and Jus Gen∣tium. The use of it is mainly to settle minds, and end controversies. It is the end of all contradiction, there is no more litigation when one hath sworn, all are to be as mute as fishes.

We must have a reverend estimation of an Oath,* 1.1459 and these conditions must be observed in it, viz.

Ʋt sit in,

• 1. Veritate. Jer. 4.2.
• 2. Judicio. Jer. 4.2.
• 3. Justitiâ. Jer. 4.2.

It must be, 1. For the confirmation of a truth, not of a falsehood. It is a most vile thing to make God who is truth it self, the witnesse of a lie. 2. In judgement, with wisdome and discretion, upon great and weighty causes: When the glory of God, and the good of our brethren requires it; When the truth cannot otherwise he known. 3. For just and lawful matters, not for things that are unjust and unlawful; we must not swear to kill, to take a purse, or the like. Unto the first of these are opposed false Oaths, to the second rash, to the third unjust.

The depravation of our Nature hath abused the lawful act of an Oath, by equivocations and mental reservations; making it like the Gipsies knot, fast or loose, at pleasure. No scruple in a cauteriz'd conscience, passing the bounds of Re∣ligion. But as the wasp falls into the honey, that after drowns her; so man into the hands of delightful sin, that after kills him.

Therefore the sacred and solemn obligation of an Oath, is to be interpreted, not by him that takes it, but by him that takes his assurance by it.

—He that sweareth,* 1.1460 and he that feareth an oath.

Perjury.

It is a sin of an high nature,* 1.1461 condemned by the light of nature, and punished by the Heathens. God punisheth Perjury with destruction; Men, with disgrace: This was one of the Laws of the twelve Tables in Rome.

A man forswears himself,* 1.1462 when he swears that which

• 1. Is false, and knows it to be false.
• 2. Is true, but thought it to be false.
• 3. Is false, but held it to be true.

At least the two first kinds are abominable.

Antiochus muros Hierosolumitanos obsessus, Judaeis pacem denunciat, libertatem{que} vivendi legibus, illi verò libenter haec audientes, fide acceptâ & jurejurando inter∣posito,* 1.1463 è Templo exiverunt; at Antiochus cùm ingressus vidisset locum egregiè mu∣nitum, violato sacramento jussit suum exercitum, ut solo aequaret murum, quo Tem∣plum septum fucrat; & hoc facto reversus est Antiochiam, secum ducens Oniam Pon∣tificem, qui Menelaus alio nomine dicitur; who was slain in Syria, by the suggestion of Lycias to Antiochus.

But for this cruel tyranny and perjury, he had a cruel death and doom un∣expected.

Michael Paleologus, Emperor of Constantinople, made the Greek Church ac∣knowledge the Pope's supremacy, and did many other things contrary to his oath: And therefore lieth obscurely buried (saith the Historian) shrouded in the sheet of defame.

Rodulphus Duke of Sweveland, who by the Pope's instigation, brake his oath of allegiance to Henry the Emperor, by the cutting off of his faithless right hand, lost his life.

Ʋladislaus King of Hungary, for his perjurious setting upon the Great Turk, at the battel of Varna,* 1.1464 was deservedly defeated. Mind Amurath's prayer unto Christ: Behold thou crucified Christ, this is the League thy Christians in thy name made with me, which they have without any cause violated: Now if thou be a God, as they say thou art, and as we dream, revenge the wrong now done unto thy name, and me, and shew thy power upon thy perfidious people, who in their deeds deny thee their God.

A Turk causing a Christian to pay a summ of money most unjustly twice over, by taking an oath before the Judge where the matter was examined, to the con∣trary,* 1.1465 that he had not paid it: The Christian withall prayed God to shew some publique signe which of them had done the wrong: And thereupon the Turk going forth to repair home to his own house, fell down dead in the street.

Perjury is a sin which violates the name of God exceedingly, and evidences that men have no fear of God in them, that they make an Idol of him to serve their own turns; That such men are neither for God nor man to trust; not only Reli∣gion, but even common honesty suffers by them. No marvel ten if the Lord recompence such sins upon mens heads.

—Thou shalt not forswear thy self.* 1.1466

Read Zech. 5.4, 5. Mal. 3.5, &c.

Remembrance.

Seneca brings in Hercules,* 1.1467 lamenting and saying, Tot feras vici horridas, reges

tyrannos, non vultus meos in astra torsi. Oblivio Jovis erat causa miseriae.

Fulnesse breeds forgetfulnesse; saturity security. Many in their low estate could serve God, but now resemble the moon, which never suffers Eclipse, but at her full: and that is by the earths interposition between the sun and her self; at which time also she gets furthest off from the Sun. Its the saying of one, that Solomons wealth did more hurt, than his wisdom did him good: it was his abundance that drew out his spirits, and dissolved him, and brought him to so low an ebbe in grace.* 1.1468 The fed hawk soon forgets her Master. Therefore when thou shalt have eaten and be full, then beware lest thou forget the Lord.

Let us be careful we forget not Gods word, neither let slip any one sermon with∣out some profit. There are several helps to memory.

[unspec 1] Attention. Men remember what they heed and regard. Attend to my sayings (saith wisdom) keep them in the midst of thine heart; that is, in such a place where nothing can come to take them away. Where there is attention, there will be re∣tention; the memory is the chest and Ark of divine truths, and a man should see them carefully locked up.

[unspec 2] Affection. That's a great help to memory, men remember what they care for. Delight and love are ever reviving and renewing the object upon our thoughts.

[unspec 3] Application and appropriation of truths. We will remember that which concer∣neth our selves. Hear this, and know it for thy good. This I must remember for my comfort.

[unspec 4] Meditation. This is a covering of the word, that the fowles of the air do not snatch it from us. As an apple which is tossed in the hand, leaveth the odour and smell of it behind; so often revolving the word upon the thoughts. Mary kept Christs sayings, and pondered them in her heart.

[unspec 5] Conference with others. The Disciples that travelled to Emmaus, conferred together: The Bereans that came from St. Paul his sermon, took their Bibles and conferred together: Many eyes see more than one: that which one hath forgotten, another may remember. Repetition will be as a nail to fasten the things we have heard.

[unspec 6] Prayer. Our corporal meat will do us no good, except God bless it; no more can the food of our souls. And beg the Spirit of God, whose work it is to bring things to our remembrance. And observe the accomplishment of truths, such oc∣casions observed, will make old truths come to mind afresh.

[unspec 7] Practise. Christians can remember the circumstances of that sermon, * 1.1469 by which they get profit. This is the digesting of our spiritual meat, and the converting of it into our substance. It is never our own truly, and indeed, till it be practised.

Therefore we ought to give the more earnest heed to the things which we have heard,* 1.1470 lest at any time we should let them slip.

Abstinence.

Nature is contented with a little.* 1.1471 For who perceiveth not that at all things are seasoned by the desires? Darius in his flight, when he drunk of the water that was dirty, and polluted with dead Carkasses; affirmed, he never drank sweeter or more pleasant. The reason is, because he never abstained from drink, untill he was thirsty.* 1.1472

It is necessary that every one be so far forth continent, as may destroy the vices, not the flesh; for oftentimes in the pursuit of the enemy, * 1.1473 therein we kill the Citi∣zen whom we love. And oftentime while we do as it were spare our fellow-Citizen, we further the enemy in the skirmish.

Abstaine from all appearance of evil.* 1.1474

Testimony.

Testimonium est fallibile in fide humanâ; in fide divinâ, infallibile.

The witnesse of the Holy Ghost is the work of faith, the witnesse of our spirits the sense of faith wrought. This is better felt by experience, than expressed by words; known altogether and onely to them that have it.

The state of Gods children is full of sweet certainty and assurance; he that having a cause to be tried, and hath two sufficient witnesses, doubts not of the day: Now Gods Children have two witnesses, Omni exceptione majores, 1. Their own spirit, which is not to be condemned: for if conscience a natural thing, be a thousend wit∣nesses: much more the spirit, which is a supernatural power given of God:) 2. The Holy Ghost, which cannot deceive, or be deceived, witnesseth with our spirits. Besides, what an honour is this to the Saints, that the Holy Ghost should bear wit∣ness at the bar of their consciences?

There are several wayes of bearing witnesse to Christ; 1. By openly publishing the truth of Christ, promulging of the Evangelical truths concerning the Messiah. 2. By leading lives answerable to the Christian profession: holinesse and uprightness of conversation, doth attest and credit the Doctrine of Christ. 3. By suffering (especially death it self) for Christs cause and the Gospels. To such the name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is eminently applied.

Under the law, one witnesse was allowed sufficient in case of Religion, Deut. 29.16, 17. * 1.1475But two were required in civil cases. Cap. 19.15.

Witnesses of old, were wont to put their hand upon the head of the offendor, and say, It is thy own wickednesse which condemns thee, and not we.

We may neither raise an evil report, nor receive it; neither be the tale-bearer, nor tale-hearer. The one carries the Devil in his tongue, the other in his ear. Not only those that make a lye, but those that love it when it is made to their hands, are shut out of heaven. Rev. 22.15.

Every man hath two great witnesses, either for or against him.

• 1. Conscience within him.
• 2. God above him.

Other faculties may rest, but no passage shall be able to scape the record of con∣science.

Conscia mens ut cuique sua est,* 1.1476 ita concipit intra Pectora pro facto spem{que} metúm{que} suo.

This is Gods deputy-judge holding court in the whole soul, bearing witnesse of all a mans doings and desires, and accordingly excusing or accusing, absolving or con∣demning, comforting or tormenting.

But yet the witness of God is the most desireable witness; The witnesse we have on earth is nothing worth, unless we have a witnesse in Heaven. If we have not the inward witnesse of our own conscience, it is little advantage, though: we have a thousand outward witnesses: Conscience is more than a thousand witnesses, but God is more than ten thousand consciences.

As the witnesse of good men is more desirable, than the witnesse of all other men; and the witnesse of a good conscience, is more desirable than the witnesse of good men; so the witnesse of God is more desirable than (without which we cannot have it, and with which we shall have it,) the witnesse of a good conscience.* 1.1477

Behold, my witnesse is in heaven, and my record is on high.

Contemplation.

A contemplative life without practice, is like unto Rachel Jacobs wife, beautiful and bright-sighted, but yet barren. It is good therefore to have Rachels beautiful face to be seconded with Leah's fruitful womb.

If ye know these things, happy are ye if ye do them.* 1.1478

Consideration.

Cras tibi respondebo, said Melanchton to his adversary Eccius.

It is but little that can be learned in this life without due and deep consideration, which is an act of the practical understanding, whereby it reflects and stayes upon its own intentions: and comparing them with the rule, it proceeds to lay a com∣mand upon the will and affections, to put them in execution.

Without this, though a man had all possible knowledge lockt up in his brain and breast, it would be but like fire in a flint-stone, insensible and unprofitable, till beaten out by sound consideration: But when consideration hath soundly inlightned a mans mind, informed his judgment, and determined his will according to rule; then it must needs bring forth sound resolutions, purposes and practices.

Solomon got much of his wisedome by this means, as appeareth by his Ecclesi∣astes, which some have not unfitly called, Solomons Soliloquy.

Commune with your own heart upon your bed, and be still.* 1.1479

Study.

A wise mans tongue runs not before his wit, but he weighs his words before he utters them. He dippeth his words in his mind (as Plutarch saith Phocian did) ere men see what colour they are of. Such a one was Melanchton, who, when some hard question was propounded to him, would take three dayes deliberation to answer it.

In some that is verefied, Studium partium maxima par•• studiorum. Above all let us study to go to Heaven. 1. We have a place to study in; enter often into the closet of our own hearts, examine whether we be in regia via or not that leadeth to heaven. 2. We have a book to study on; the book of books, the sacred book of holy Scriptures. 3. We have a light to study by; Gods Spirit, who must enlighten our eyes, that we may see the wonders of Gods lawes. 4. And we have a time to study in; from infancy to old age, from the cradle to the grave, the terme of our life, so far as is possible. In which study we must use all diligence. 2 Pet. 1.10.

Aquinas at Lewis the French Kings table, was so deep in his study, when others were chatting; that he forgate himself, and smiting upon the table, said, Jam con∣tra Minichaeos conclusum est. When Rainolds friends desired him, he would not perdere substantiam propter accidentia; his answer was, Nec propter vitam vivendi perdere causas.

One calls Scaliger, Portentosi ingenii juvenem, of a stupendious wit. And it is said of Willet, that when he preached in Cambridge, he shewed himself to be the man, Quem rus non infuscavit.

Study to shew thy self approved unto God.* 1.1480

Read, Pro. 15.28. Eccl. 12.12. Heb. 4.11. &c.

Soliloquy.

A wise man can never want with whom to discourse, though he be alone.

Its good to have our eyes in our head, with Solomons wise man: yea, to have our eyes like the windowes in Solomons Temple, broad inward. But mens minds are naturally as ill set as their eyes, they turn neither of them inward. Lamiae-like, they are sharp-sighted abroad, to discern other mens faults; but mole-like, blind at home, to take notice of their own. Corrupt nature shews no sin. Men deal with their souls, as some do with their bodies; who, when their beauty is decayed, they desire to hide it from themselves by false glasses, and from others by painting. So their sins, from themselves by false-glasses, and from others by excuses.

A good mans businesse lyeth much within doors, and he taketh the fittest time, for the better dispatch of it, when he is in secret; putting his hand into his bosom and recoiling upon his own heart, by self-reflection.

But as it is a signe that there are great distempers in that family, where husband and wife go divers days together, and speak not the one to the other: So in that soul that flieth from it self, and can go long without self-examination.

Fanne your selves,* 1.1481 yea fanne your selves. Zeph. 2.1. So Tremel. Excutite vos, iterum{que} excutite.

Read, 2 Cor. 13.5. Lam. 3.4. Psal. 4.4. Psal. 77.6.

Confession.

There is no way to purge the sick soul but upwards. Confessio peccati ost vomitus sordium animae.

But to shew how unwilling men are to confess their sins; they are apt (saith one) to decline sin through every case; as, In Nominativo per superbiam, striving to get them a name. In Genitivo per luxuriam. In Dativo per symoniam. In Accusativo per detractationem. In Vocativo per adulationem. And in Ablativo per rapinam. But yet they will not confesse so much in any case.

Per miserere mei, tollitur ira Dei. Homo agnoscit, Deus ignoscit. Man no sooner confesseth the debt, but God crosseth the book.

Certainly Bellarmine (with reverence to his learning) missed the cusheon wretch∣edly, when he could not find in all the book of God, any Promise made to confes∣sion of sin to God.

If we confesse our sins,* 1.1482 God is faithful and just to forgive us our sins, and to cleanse us from all unrighteousnesse.

Read, 2 Sam. 12.13. Prov. 28.13. Psal. 32.5.

Contrition.

The sacrifices of God, are a broken spirit; a broken and a contrite heart, O God thou wilt not despise. Great comfort to a soul that is at the next door to despair. This comforted Bernard on his death-bed, he died with this sentence in his mouth. And Austin caused it to be written on the wall, over against the bed where he lay sick and died.

Happy when a man (with those converts, Act. 2.) is so pricked and pierced, that he feels the nails wherewith he hath crucified Christ, sticking fast in his own heart, as so many sharp daggers, or stings of Scorpions.

But it is the Spirit that convinceth of sin. These waters flow not till his wind bloweth. Neither can a sigh for sin be breathed out, untill he imbreath it into us.

the eye is the instrument both of sight and sorrow. What the eye never sees, the heart neve•• ru••s. Sight of sinne must precede sorrow for sin. Let us therefore get our eyes anointed with this eye-salve.

I will pour upon the house of David and upon the inhabitants of Jerusalem, * 1.1483 the spirit of grace and of supplications, and they shall look upon him whom they have pierced, and they shall mourn for him, as one mourneth for his onely son, and shall be in bitternesse for him, as one that is in bitternesse for his first-born.

Teares.

All tears are not pleasing to God. There be, 1. Lachrymae rancoris & indignati∣onis: such were the tears of Esau; he wept more upon stomack, being vexed in his mind, that he should be thus defrauded by his brother, than for any grief for sin. More for the loss, than the fault.

2. Lachrymae Simulationis: such are Crocodiles tears, * 1.1484 and (as they say) some womens tears, that have them at command.

3. Lachrymae compunctionis: being pricked with sorrow for sin. These be good tears, which the Angels in heaven rejoyce at.

Some report of Mary Magdalen, that after our Saviours resurrection, * 1.1485 she spent thirty years in Gallia Narbonensi, in weeping for her sins. And of St. Peter, that he always had his eyes full of tears, insomuch as his face was furrowed with continual weeping. Its said of Sr. Philip Sidney, that when he met with any thing he well understood not, he would break out into tears.—faciles motus mens generosa capit. The spouse in the Canticles, had her eyes like the pooles of Heshbon, glazed with tears.

Verbum, preces & lachrymae, miserae arma sunt Ecclesiae.* 1.1486 And as musick upon the water sounds farthar, and more harmoniously, than upon the land: So prayers with tears are more pleasing to God, and prevalent with him. Tears are not words formally, but virtually; their voice is very significant, Tears are effectual Oratours.

La••ga Dei pietas veniam non dimidiabit, Aut nihil, aut totum (te lachrymante) dabit.

Let us drown our sins in a deluge of tears. Peter never look't more sweetly, than when he wept most bitterly. David never sung more Pathetically,* 1.1487 than when his heart was broken most penitentially: when tears instead of Gemmes were the ornament of his bed.

It is a witty observation of one, that God is said in Scripture to have a bag and a bottle; a bag for our sins, a bottle for our teares; and that we should help to fill this, as we have that. Every drop of these is kept safe, as so much sweet-water.

Put thou my teares into thy bottle.* 1.1488

Pardon.

Est Paenae meritae remissio. Seneca.

Sed nisi peccassem quid tu concedere posset?* 1.1489 Dum tribuit veniam, denotat culpam.

Pardon of sin, is the removing, or the lifting off,* 1.1490 or the passing away of sin from the sinner. Job. 7.21.

Called

• 1. Paying of a debt. 1 Joh. 2.12.
• 2. Removing out of sight. Isa. 38.17.
• 3. Washing and purging. Psal. 51.1, 2.
• 4. Covering and not imputing. Psal. 32.
• 5. Blotting out. Isa. 43.25.

Sin makes a man a debtor;* 1.1491 And (saith Ambrose) the name of debtor is very un∣pleasing; yet such is every sinner, a debtor to Gods Justice, by reason of the breach of his law. Indeed, man as a creature was a debtor to Gods authority commanding, but withal, he was able to pay that debt to the full, and therefore it was no burden nor misery: whereas man as a sinner, is a debtor to Gods Justice punishing; and this such a debt as he is never able to satisfy, and therefore must lye in prison for ever. A sinner may be red with blushing at the time of sinning, but must needs be oftentimes pale for fear of paying. Augustus would fain buy his pillow who was so much in debt, as conceiving it was good to sleep on. How can a sinner sleep securely, who is indebted so deeply?

But now forgiveness taketh off this obligation, and consequently the punishment it self: so that look as a forgiven debtor is freed from whatsoever penalty his debt did render him liable to; yea, from being so much as liable to the penalty; so is the forgiven sinner from the punishment it self, which is the remote term, and the obligation to it, which is the proxime term of Pardon, In this respect it is that Anselm saith, to forgive sin, is not to punish it. And Austin to the like purpose. And the schools.

For know, there's a great difference between these two, to withold the Execution off, and to withdraw the obligation to the punishment: It is one thing for a creditor to give day of payment, and another thing to cancel the bond. A vast difference between forgiving and forbearing mercy. This latter God vouchsafeth even to those who go on in sin; but the former onely to his own penitent servants.

Novatus the proud Heretick, denied possibility of pardon to them that had any whit fallen off in times of persecution, though they rose again by repentance. But Gods thoughts are not as mans, Isa. 55.8. Mic. 7.18. Beg we supernal grace to beleeve this, and measure not God by our model. God forgives all manner of sin, all without exception, Mat. 12.31. yea, though it be blasphemy. He blots out enormities, as well as infirmities, Isa. 44.22. The sun by his force can scatt••r the greatest mist, as well as the least vapour:* 1.1492 And the sea by its vastness drown mountains as well as mole-hils. The grace of our God abounds to flowing over. The blood of Jesus Christ cleanseth us from all sin.* 1.1493

Paul was a blasphemer (and so sinned against the first table) he was also a perse∣cuter (and sinned against the second table) he was injurious (and so came near unto the unpardonable sin and) yet he obtained mercy and pardon. Ego admisi, unde tu damnare potes me; sed non amisisti unde tu salvare potes me, saith Austin. Man cannot commit more than God can and will remit to the penitent.

Men may forgive the trespasse, God onely the transgression: Ministers remit sins ministerially, as Nathan did; God onely authoritatively, and by his own pow∣er.

Forgive us our debts.* 1.1494 Read, Mat. 18.27. Psal. 33.1.2. Psal. 103., •• 2, 3, 12. Isa. 55.7. &c.

Mortification.

It is the one half of Christianity: It is a dying to the world, a denying of the will and all its natural desires: An abstinence from pleasure and sensual complacencies, that the flesh being subdued to the spirit, both may joyn in the service of God, and in the offices of holy Religion.

Haec tria in se comprehendit,

• 1. Agnitio Peccati.
• 2. Odium Peccati.
• 3. Fugam à peccato.

Ab initio mortificationis naturae, peccatum languescit; in progressu labescit;* 1.1495 In the beginning of the conflict, corruption grows sick of it; and by our pressing and pursuing, it pines away it self into a consumption.

As Christ hath suffered in the humane nature, so must we in the sinful nature: using it as Christ was used; that is, first stripping it naked by confession, and then piercing it; the hands of it, in respect of operation; the feet, in respect of pro∣gression; and the heart, in respect of affection.

We are so incorporated to the desires of sensual objects, that we feel no relish or gust of the spiritual: there is no proportion between the object and the appe∣tite, till by mortification of our first desires, our wills are made spiritual; and our apprehensions supernatural and clarified. For as a Cook told Dionysius the tyrant, the black broth of Lacedaemon would not do well at Syracuse, unlesse it be tasted by a Spartans palate; so neither can the excellencies of heaven be discerned, but by a spirit disrelishing the sottish appetites of the world, and accustomed to diviner banquets.

And this was also mystically signified by the two Altars in Solomons Temple, in the outer Court whereof beasts were sacrificed, in the inner Court an Altar of In∣cense: The first representing mortification or slaying of our beastly appetites: The second the offering up our prayers. Without our spirits be mortified, we neither can love to pray, nor God love to hear us.

It was Bishop Hoopers speech, before a Christian can be brought to perfection,* 1.1496 he must first be brought to nothing. Unmortified men and women are no creatures fit for God.

Origen (through a grosse mistake) made himself an Eunuch. Demosthenes put out his own eyes. Crates cast his money into the Sea. And Thracius cut down his own vines.

Peccata sepae raduntur, sed non eradicantur. Sin hath a strong heart, and is not easily brought down: It is the hardest task in all Christianity, yet must be none, or we are undone.

Mortifie therefore your members which are upon the earth, fornication, &c.* 1.1497

Solitude.

A solitary condition is a sad condition, a sorrowful condition. Indeed there is a solitarinesse which is the sweetest part of our lives, when we retire awhile from the world, from the throng of men and businesse, that we may be more intimate with Christ, and take our fill in communion with him: This is to go alone, that we may meet with God in heaven upon earth: But to be so left alone, that we cannot meet with men, is one of the greatest afflictions upon the earth. Such solitary times are sad times.

There is an elective alonenesse or retirednesse, at sometimes very useful for con∣templation and prayer; and thus we are never lesse alone, than when we are a∣lone, for then God is more specially with us, and we with him. It is said, Gen. 32.24. Jacob was left alone; that is, he stayed alone purposely, that he might have freer communion with God, in that recesse and retirement from the creature,

So the Church gets her into the clefts of the roks, Cant. 2.14. * 1.1498Isaac into the fields; Daniel to the rivers side; Christ into the Mount; Peter up to the leads or house top; that they might pour out their prayers, and solace themselves with God in secret. Thus it is good for man to be alone from the company of man, that he may enjoy (more fully) the presence of God. It's a desirable solitarinesse, to talk with God, and with our selves.

Yet solitarinesse is to be well and carefully managed; for Satan is readiest to as∣sault, when none is by to assist. Neither is there a greater tye to constancy than the society of the Saints. This the Heathen Persecutors perceived, and therefore banished and confined the confessors to Isles and Mines, where they could not come

together for mutual edification. Communion of Saints is to be accounted a point of practice, as well as an Article of belief.

All solitarinesse therefore is not to be affected, because it is the hour of tem∣ptation.

I watch,* 1.1499 and am as a Sparrow alone upon the house top.

Society.

God is for society, he is greatly to be feared in the assembly of the Saints, Psal. 89.7. Christ sent out his Disciples by two and two, Mark 6.7. He him∣self came from heaven to converse with us, therefore we may not (like Stoicks) stye up our selves. A mild affablenesse and amicable conversation, is to be preferred before a stern froward austerity, or wild retirednesse.

Man is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (saith the Philosopher) a sociable creature, or Natures good-fellow.* 1.1500 He that loves to be alone, is either a beast or a God. Yea, one subordinate end of mans creation, is, that man might live with man, in holy society and communion.

Let two cold flints be smitten together, and fire will come forth; so let two dul Christians conferre and communicate their soul-secrets, and they shall find the benefit of it.

We see (saith a late writer) that God will have the sweetest works in nature, to be performed with natural help. Canst thou bind the sweet influences of the Pleiades? Saith God to Job, Chap. 38.21. These Pleiades be the seven starres, that have all one name, because they all help one another in their work, which is to bring on the spring, and like seven sisters so are they joined together in one con∣stellation, and in one company. Now the best time of the year, the sweetest warmth cometh with those Pleiades; And the best time of our life cometh when we keep together in true love and fellowship.

Optimum solatium sodalitium; There is great comfort in good company. Quid sit vera amicitia nondum novit, qui vult alium esse mercedem quam ipsam; saith Austin,* 1.1501 What true friendship is, he doth not as yet know, who desireth any other reward than it self.

No sooner had the Philippians received the Gospel, but they were in fellowship to a day. Cap. 1.5.

Noscitur ex socio, qui non dignoscitur exse.

As sincerity is the life of Religion, so is society the life of sincerity.

Besides, Ʋis unita fortior. Jonathan will not go without his Armer-bearer: Christ, when to begin his passion in the garden, took Peter, James and John with him, for the benifit of their prayers and company, though they served him but sor∣rily. Christs Dove is but one? Jerusalem is a City compact together; The Church is terrible as an Army with banners, the gates of hell cannot prevail against her. Unity hath victory, but division breeds dissolution.

Quanto plures & boni in amicitia constituti sunt, tanto status corum melioratur.

The more they are that unite, so they be good, the better it is with them. We lose much of our strength in the losse of friends; our Cable is as it were untwisted. Hence David so much bemoans the losse of Jonathan; and Paul counts it a special mercy to him that Epaphroditus recovered.* 1.1502

I conclude then, Its not so much perfection to live immur'd in a cell, as to converse with the world, and yet live abstracted from it, and dead to it; for so did Christ.

Two are better than one.* 1.1503

Way.

Domine, sequemur te, per te, ad te: te quia veritas: per te, quia via; ad te, quia vita saith Bernard.

Christ hath paved us a new and living way to God, with his own meritorious blood, Heb. 10.20. And his flesh stands as a skreen betwixt us, and those ever∣lasting burnings. Isa. 33.14.

There are the wayes of Gods

• 1. Counsel, and Decrees; past finding out. Rom. 11.33.
• 2. Providence, and outward administration. Psal. 145.17. Psal. 77.19.
• 3. Commandments, or rules of life; of two sorts, Ways of
  • 1. Worship.
  • 1. Practice.

Furthermore, the way of a man in his walking with God, is twofold; 1. Internal, there is a secret path which the soul treads in converse with God, which no eye hath seen. 2. External, an outward way of walking. That speech of God to Abraham takes in both, Gen. 17.1. Walk before me, and be thou perfect.

Thus if we speak metaphorically, that's not onely a way, which we tread with our feet, but that's also a way, which we tread with our actions. A right course of life, is a right way. Go here (saith God) it is a way of holinesse; go there, it is the way of justice; Come hither, this is the way of truth; Thus God beckens and invites man into his way. And surely there's no safety out of Gods way; many have died in Christs way, but no man ever perished in it.

God knoweth the way that I take.* 1.1504

Quality.

Worth is valued by the quality, not by the greatnesse of a thing.* 1.1505 Some feeble creatures have a notable forecast. And others, what they want in strength, they have in wisedome.

The least measure of true faith, if exerted and exercised, will bring a man to hea∣ven, though he have not this or that faith, to rely upon God without failing, without feeling; as resolving, that neverthelesse God will hear him, in that very thing that he prayes for.

Verily I say unto you if ye have faith, as a grain of mustard seed;* 1.1506 ye shall—

Experience.

The requisites for a City or Incorporation, are, One to judge, a law to rule, power to defend, wisedome to order, and riches to communicate. Man (the City of God) at his creation had these; will for the King, reason for the law, free∣will for power, for wisedome knowledge, for riches obedience, and cogitations for Inhabitants.

But man triumphed gloriously in a chariot of glasse, which was broken with an Apple. And now man is deceived by Satan, infected with sin, banished from Paradise, sweating in labour, living in sorrow, continuing in warre, and fearful of death.

I have read of a monster, having a head like a man, teeth like a Lion, wings like an Eagle, tail and nails like a Dragon, and breathed fire like a Devil:

The wicked man hath reason for his head, presumption for his wings, stiff∣nesse in wickednesse for his teeth, temptation for his nails, and envy for his breath.

Some sparks of the Deity were created in man in the beginning, which he striving to blow into a flame, blew them out. And now, what gets man in the Devils service, but death? what comfort in his conscience, but horrours? eyes flaming, nostrils fuming, eares glowing, hands burning, and heart trem∣bling.

As the body of Cerberus supports three heads; so the stem of sin sends forth three armes; The concupiscence of flesh, the lust of the eyes, and the pride of life.

Delilah deceives Sumpson, and the Philistines pull out his eyes; Delilah is the flesh, the Philistines bind him, when reason yeilds to sensuality; and pull out his eyes, when sin perswades him to iniquity.

Fas est ab hoste doceri.

Lay thine hand upon him,* 1.1507 remember the battel; do no more.

Aeconomical Order.

Natura.

AS Galaton painted Homer vomiting, Reliquos verò Poems ••a quae ips•• ••••∣muisset haurientes; To signifie (saith Aelian) that he was the first Poet, and all the other, as well Greek as Latine, but his Apes: In like manner Moses is called, Oceanus Theologus, from whom all other Writers, as Armes are derived. Aristotle was called, Ʋltimus conatus naturk.

Nature the common mother breedeth divers effects; according to the consti∣tution of each body. Many times by events and accidents, divers deformities and blemishes appear, which by nature were not decreed to be.

There is greatest cold in the bosome of the earth, when the Sun with greatest vehemency shines on it, to heat it; even so our corrupt nature doth never shew it self more rebellious and stubborn, than when the Law of God begins to re∣ctifie it; as an unruly and untamed horse, the more he is spurred forward, the faster he runs backward;* 1.1508 so the perverse nature of man, is so far from being reformed by the Law, that by the contrary, sin that was dead without the Law, is revived by the Law, and takes occasion to obey its concu∣piscence.

When we speak of sins against nature, our meaning is, against the light of nature; not against the corruption of nature.

Naturally, Homo est inversus Decalogus; whole evil is in man, and whole man in evil; And there is never a better of us: Therefore Christ came to dissolve the old frame, and to drive out the Prince of darknesse, who hath there en∣trencht himself.

We were by nature the children of wrath,* 1.1509 even as others.

Marriage.

It is called,* 1.1510 Conjugium, à conjungendo, i.e. à jugo communi q••o vir & 〈◊〉〈◊〉 simul in unam carnem, & veluti in unum hóminem junguntur. Matrimoniam, quasimatrem monens, nam à matre dictum est. Conubium, & numero plurali

Nuptiae, à nubend••, i. e. tegends vel obtegendo; quia sicut coelum interdum nu∣bibus obtegitur; sic untiquitus virgines, dum ad vires dactbantur,* 1.1511 belamine tege∣bantur: idque ad testandum. 1. Pudor••m & verecundi••m: 2. Subjectionem & obe∣dientiam, sen alterius potestatem in se.

Some honour marriage too much, as the Papists, that make a Sacrament of it. Sacramentum hoc magnum est, Ephes. 5.32. yet the Greek word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and if every mystery should be a Sacrament, there should not be seven; but seventy Sacraments, and more. Neither doth he speak of marriage, but of the con∣junction of Christ and his Church, in that place.

A number there be also, that have exceedingly disgraced it.* 1.1512 Mar••••on called Ma∣trimony, Inventionem diaboli. Saturnius and Basilides blushed not to affirme, that Nubere & generare were à Satana. And Hierom with Tertullian wrest some sentences of St. Paul, to the disgrace of marriage. But let them all say what they will; The very first work God did after the very first creation, was his marrying of man to woman: and one of the first Miracles Christ wrought, was in honour of marriage. Here Bellurmine also toyes with a triple distinction, such as that in his Treatise for Purgatory, where Peter Martyr non-plust him; A great scholar; but were he as great as his great-Grandfather, that came to our Saviour with scriptum est, his greatnesse were nothing, because it is against God, who onely is great without quantity. Great is Diana of the Ephesians, yet no∣thing because an Idol.

Before marriage, let us begin with God, as Abrahams servant did,* 1.1513 send me good speed this day. And make a Christian choice; let not red angels and ruddy cheeks be the loadstones (though the one is not wholly to be contemned, and the other is an ornament much to be commended) But, rather grace and vertue: re∣membring what the wise man saith, Prov. 31.30. Favour is deceitful, and benn∣••y is vanity, but a woman that feareth the Lord, she shall be praised.

And being married, let us arme our selves against the crosses of it.* 1.1514 It is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; a sweet bitter thing. Saint Paul hath read the destiny of married folks, 1 Cor. 7.28. Such shall have trouble in the flesh. If we have not Christi∣an patience in some measure to bear them,* 1.1515 we shall dishonour this honourable e∣state; instead of honourable, we shall make it onerable, burdensome to our selves and others.

Take heed of matching with one of the daughters of Heth; for he that graffs into a crab-stock, is like never to want verjuice An hard adventure it is to yoke ones selfe with any untamed heifer, that beareth no•• the yoke of Christ.

Marriage is honourable in all,* 1.1516 and the bed undefiled.

Husband.

A number of Nabals there are, that tyrannize over,* 1.1517 and trample upon their wives, as if they were not their fellows, but their footstooles, not their compa∣nions and copes-mates, but their slaves and vass••ls. Many that live as Lamech, like lions in their houses; quarrelsome, austeere, discourteous, violent, with high words, and hard blows; fitter indeed to live in Bedlam, than in a civil society.

These are together in the house, no otherwise than as two poysons in the sto∣mack; their houses being more like kennels of hounds, than families of Chri∣stians; Or as so many fencing-Schools,* 1.1518 wherein the two sexes seem to have met together, for nothing, but to play their prizes, and to try masteries. Job was not more weary of his boyles, than they are of their bed-fellows; cursing their wedding-day, as much as he did his birth-day; and thirsting after a divorce, a•• he did after death▪ which, because it cannot be had, their lives prove like the sojourning of Israel in Marah, where almost nothing could be heard, but mur∣muring and mourning, conjuring and complaining.

I confesse,* 1.1519 it were better to be married to a Quartan-ague, than to a bad wife (so said Simonides) for there be two good dayes for one bad with the one, not one with the other. But that should have been looked to aforehand. If men by leaping unadvisedly into the marriage estate, have drawn much misery upon themselves;* 1.1520 know, a wive, faults must be either cured or coverd, mended, if we can; made the best of, if we cannot: If the first she is made better, if the second, we Qui tollit hanc, sibi commodiorem praestat: qui tolerat, ipse se melio∣rem reddit. Gellius.

Husbands,* 1.1521 love your wives, and be not bitter against them.

Wife.

Ʋxor, quasi unxor: domum enim viri deducta, oleo postes in ungebat.

We must not chuse wives, by dancing or playing under an Oak: for then we shall sooner light upon a wild wanton, than a ••ild Matron, which will become rather a g••dding Dinah, running abroad to see the Countrey, than a sage Sarah, keeping her self within the doors of her tent; which will become rather a care∣lesse Grashopper, than a careful Ant; yea, we shall sooner win an who∣rish Harlot, Helen, as did Paris; than a vertuous Electra, as did Phylades.

Nature makes a woman,* 1.1522 Election a wife: but to be prudent, wise and vertuous, is of the Lord, Prov. 19.14. A good wife was one of the first real and royal gifts bestowed on Adam: Not a gift of industry, but of destiny; for Marriages are made in heaven.

Sylla had been happy, if he had had no wife. All evils, as Elements, are most troublesome when out of their proper place; as impiety in Professours, injustice in Judges, discomfort in a wife. This is like a tempest in the Haven, most trouble∣some, most dangerous, Prov. 19.13.

In a great battel between the Persians and the Turks,* 1.1523 in which the Turks had victory, some which were present reported, that amongst the heaps of them that were slaine, were found the dead bodies of divers Persian women, who being armed, and following their husbands, died with them in the battel; whom Selymus the first caused to be honourably buried.

But what a woful wife was Jesabel to Ahab? of which wretched couple, it is said, that Regina erat rex, Rex verò regina. It never goes well when the hen crowes. How many have we known, whose heads have been broken with their own rib? Satan hath found this b••it to take so well, that he never changed it, since he crept into Paradise.

Wives have a double advantage in perswading with their husbands. 1. In regard of nearnesse, a wife hath opportunity and freedom to improve that op∣portunity. 2. The motions or perswasions of a wife, whether to good or evil, are very taking upon a husbands heart. Bajazet the fourth, King of the Turks, marrying Despina the fair daughter of Lazarus the Despot, she allured him to drink wine,* 1.1524 forbidden by their Law, and caused him to delight in sumptuous banquets, which his predecessors Othoman, Orchanes, and Amurath never used.

The deadly difference that fell out betwixt those two noble Seymours, in Edward the sixth time,* 1.1525 was thorow the instigation of their ambitious wives; which caused our English Historian passionately to cry out, O wives! Woman wat first given to man for a Comforter, (saith he) not for a Counsellor, much lesse a Con∣troler and Director. And it is remarkable that in the first sentence against man, this cause is expressed, Because thou obeyedst the voice of thy wife, Gen. 3.17.

A wife is made for a help to man, and never so much need of help, as in affli∣ction. That which is good at all times, is at some times better. A wife should ever be a help to her husband, but then most, when he cannot help him∣self.

The vertue of some wives hath appeared gloriously at such times; True con∣jugal love ou•• lives all changes both of time and state.

The story is famous of Prince Edward, wounded with a poysonad knife,* 1.1526 by a treacherous Assassine; to whom when other means of cure proved ineffe∣ctual, his wife the Lady Eleanor sucked out the poyson, and gave him both case and healing. A rare pattern of conjugall fidelity.

The woman was not made of a bone of the head, nor of any anterior part, nor of the foot, nor yet of any hinder part; to shew, that she must not be Domina, nor Praelata, nor serva, nor yet Post-posita: But she was made of a bone of the side, of a bone under the arm, and not far from mans heart; to shew that she is socia to be protected and defended by the husband, and that he must affect and love her. And if at any time she prove hard and unkind to her hus∣band, or crooked and perverse; he must remember whereof she was made, of a bone, therefore hard; of a rib and therefore crooked:* 1.1527 But howsoever she prove, whether kind or unkind, there's no putting of her away; but as the Rabines Proverb is, The bone that is fallen to our lot we must gnaw.

Let every one of you in particular so love his wife, even as himself;* 1.1528 and the wife see that she reverence her husband.

Poligamy.

It is, when a man or woman couples himself or her self in marriage to more than one.* 1.1529

The first author of Polygamy we read of, was Lamech, noted for a pro∣phane and wicked person: As was also Esau another Polygamist.

Some of the fathers were herein faulty, as Abraham, Jacob, David, &c. And this was not their priviledge; (as some would have it) But whether it were their ignorance, or incogitancy, or mistake of some text of Scripture, or the commonnesse or long custome of the sin, (it having so long continued, was (perhaps) grown so fashionable, it seemed to be no sin) or however; sure they could not, as to this, (though otherwise good men) wash their hands in inno∣cency.

It is a sin against the light of nature, and against the first institution of mar∣riage.

He that made them at the beginning,* 1.1530 made them male and female.

Therefore they twain shall be one flesh.

Jealousie.

It concerneth our own proper good, whereof we feare another doth par∣take. It is the gall that corrupteth all the honey of our life.

It is a mixt affection of zeal, or fervent love,* 1.1531 and carries wrath and rage with it, also anger and grief.

More properly, it is a fear or doubt,* 1.1532 lest any forraigner should participate or share with the lover, in the thing possessed or beloved.

It hath these properties,

• 1. It is exceeding watchful, and quick sighted: a wanton glance is soon noted.
• 2. It is violent; it puts a man into a feaver∣fit of outrage, he is ready to take any re∣venge.
• 3. It is irreconcilable, implacable▪ It will not re∣gard any ransome, &c.

Jealousie (saith Vives) begets unquietnesse in the minde night and day:* 1.1533 he hunts after every word he hears, every whisper, and amplifies it to himself, with a most unjust calumny of others; he mis-interprets every thing is said or done, most apt to mistake or misconstrue, he pries into every corner, follows close, observes to an hair.

Turks, Spaniards, Italians; Mulierum conditio misera, nullam honestam cre∣dunt, nisi domo conclusa vivat.

The truth is, Mala mens, malus animus; ill dispositions cause ill suspitions. It may be they have been formerly too blame themseves;* 1.1534 and they think they may be so served by others. He that turned up the trump, before the cards were shuffled, expects therefore Legem talionis, like for like.

Jealousie is the rage of a man,* 1.1535 &c.

Jealousie is cruel as the grave.

Divorce.

Amongst the Romans, if after the marriage any discontent had fallen out be∣tween the man and his wife;* 1.1536 then did they both repair unto a certain Chappel, built in the honour of a certain Goddesse, called Dea viri placa, à viris pla∣candis; whence after they had been a while there, they returned friends.

But upon just causes divorcements were permitted. There were two manner of divorcements, the one between parties onely contracted, the second between parties married. The first was properly called Repudium, in which the party suing for divorcement, used this form of words. Conditione tua non utar. The second was called Divortium; wherein the party suing for it, used these words, Res tuas tibi habeto, or Res tuas tibi agito. Both these kindes were termed Matrimoniis renunciationes, a renouncing or refusal of marriage.

This, Moses permitted amongst the Jewes, meerly for the hardnesse of the mens hearts, and for the relief of the women, who else might have been mis∣used by their cruel husbands. The Athenians were wont to put away their wives upon discontent, or hope of greater portions. Solon their Law-giver (who permitted it) being asked whether he had given the best Laws to the Athenians? Answered, the best that they could suffer.

Picus est imago ingrati mariti, the Pyanit is an emblem of an unkind husband: for in autumn he casts off his mate, lest he should be forced to keep her in win∣ter: afterwards in the spring, he allures her to him again, and makes much of her.

The Lord, the God of Israel saith, that he hateth putting away.

Whosoever shall put away his wife,* 1.1537 saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced, com∣mitteth adultery.

Parents.

Beneficia naturâ aentur, primò domesticis, deinde extraneis: Agentia naturalia agunt semper in propinquiora, deinde in remotiora; si calefacit ignis, si frigefacit a∣qua, si scindit gladius, si dividit serra; in partes propinquiores, deinde in remo∣tiores agunt.* 1.1538 Hence the Apostle, let children learn first to shew piety at home, and to requite their parents; for that is good and acceptable before God.

The Storks feed their ancient parents: Kites expel them. Boughs bend to∣ward their root. Obed was to Naomi a restorer of her life, and a nourisher of her old age. Cornelius was the staffe of his fathers age, and thereby merited the honourable name of Scipio among the Romans. Epaminondus rejoyced in nothing more, than that he had lived to chear up the hearts of his aged parents, by the report of his victories.

The blessing of Parents is highly to be regarded. Praerogativa parentum,* 1.1539 disciplina filiorum▪ Though there be a difference between our blessing of our children, and of the Patriarchs: Our benedictio is but bona dictio, or bona praecatio; theirs was an actual and real bestowing of things on them: yet the curse or blessing of Parents, is in all ages to be respected: Whom they curse justly, God curseth; and whom they blesse, God blesseth.

Therefore let children so behave themselves, that they may have their parents blessing, especially at their departure out of the world.

Children, obey your parents in the Lord: for this is right.* 1.1540

Father.

The fifth Commandment requires honour to Fathers.

1. Oeconomical, viz.

• 1. Parents.
• 2. Husbands.
• 3. Masters.

2. Political, viz.

• 1. Betters in office.
• 2. Elders in yeares.

3. Ecclesiastical, viz.

• 1. Tutors.
• 2. Pastours.

Ambrose reports a tragical accident, how there was a poor man in extream necessity, constrained to fell one of his sons into perpetual bondage, that he might thereby save the rest from a present famine: who calling all his dear children unto him, and beholding them as Olive-branches, round about his ta∣ble, could not resolve which he might best spare. His eldest son was the strength of his youth, even he that called him his father, and therefore not willing to part with him; his youngest boy was his nest-chick, whom he dearly beloved; A third resembled his progenitors, having his fathers bill, and his mothers eye; and for the rest, one was more loving, and another more diligent, a third more manly, &c. Therefore he could not afford to part with any.

Like as a Father pitieth his children—* 1.1541

Mother

The Greeks commonly called their children 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; the Latine Chari,* 1.1542 darlings; and so they are, especially to mothers, which usually are most ten∣der of them. There is an Ocean of love in a parents heart, a fathomlesse depth of desire after the childs welfare; in the mothers especially.

I was my fathers son,* 1.1543 tender and onely beloved in the sight of my mother.

Widow.

It is a calamitous name. The word by which a widow is expressed in the Hebrew, as well as her condition, calls for help and pity. It comes from a root that signifies ei∣ther, 1. To bind, & indeed the widow may be so called, both because she is (as it were)

bound about with afflictions and sorrows; As also by the rule of contrary speaking, bound, that is, she is not at all bound, but free and loosed from her husband,* 1.1544 Rom. 7.1, 2, 3. 1 Cor. 7.39. Or, 2. To be silent; death having cut off her head, she hath lost her tongue, and hath none to speak for her.

When the Apostle saith of the widow indeed, that she is desolate; he seem∣eth to allude to the Greek word for a widow, * 1.1545 which comes of a verb, that signifies to be desolate, and deprived. So the Latine Vidua à viduando.

God therefore pleads for such as his Clients, and takes special care for them: The Pharisees are doomed to a deeper damnation, for devouring their houses, Mat. 23.14. And Magistrates charged to plead for them, Isa. 1.17. And all sorts to make much of them, and communicate to them. Deut. 24.19, 20, 21.

—Plead for the widow.* 1.1546

Fatherless.

These two desolate names are often found alone, but oftener as one in Scri∣pture; the widow who is dis-joyned from her husband, and the fatherlesse, who are bereaved of their parents,* 1.1547 are commonly joyned together. And in a large sense these two names signifie any that are in distresse, and need out charity.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, tenebrae, orphans are (as it were) darkling.

We are orphans, and fatherlesse, saith the Church, Lam. 5.3. And we are all Orphans, said Queen Elizabeth (in her speech to the children of Christs Hospital) let me have your prayers, and you shall have my protection.

—Judge the fatherlesse.* 1.1548

Infant.

As a tree by the roots is fastned to the earth, and by the fibrae the little strings upon them draws nourishment from the earth; so is it with an infant in the womb, the Navel fastens it to the mother, and by the veine and arteries in the Navel, it fetcheth in nourishment and spirits. Hence Plutarch likens the Navel to the roap and Anchor, which stayes the Infant in that harbour of the mothers womb: and when it is cut, the Infant goes from harbour to the sea, and stormes of the world.

Hence some make the Infants tears a presage of sorrows, as if he wept to think upon what a shore of trouble he is landed: or rather into what a sea of stormes he is lanching, when he comes into the world; such storms as he shall never be fully quit of, till he is harboured in his grave.

Infants are not innocents,* 1.1549 but estranged from the womb, they go astray as soon as they be born, Psal. 58.3. The first sheet wherein they are covered, is woven of sin and shame,* 1.1550 Ezek. 16. Infants have sin, though unable to act it•• as Pauls viper, stiffe with cold, might be handled without harm, yet was no lesse venemous. But no sooner can they do any thing, but they are evil-doing; as young nettles will sting, young crab-fish go backward, and as the young urching is rough.

Therefore an Infant, as soon as he liveth, hath in him the seeds of death. Not onely is man acting sin, but nature infected with sin, the subject of, and sub∣jected to the power of death, Rom. 5.14. Sin is the ••eed of death, and the prin∣ciple of corruption. God doth Infants no wrong when they die, their death is of themselves, for they have the seed of death in them.

The Macedonians being to conflict with the Grecians, took their young King in his cradle, and brought him into the field: thinking, either they could not

be beaten, their Soveraign being present; or that none would be so inhumane, as to hurt an helplesse infant.

Suffer little children to come unto me, and forbid them not;* 1.1551 for of such is the kingdome of God.

Birth.

The first woman was (in a sense) born of a man,* 1.1552 from which she receives her name; but since, all men are born of a woman. That is, the formation and production of man is from the woman, in her the body of man is framed by the mighty power of God, and all the pieces of it put together, and in her man receives his life and quickning. Hence it was that Adam, who at first called his wife woman, because she was taken out of man, calls her afterwards Eve, because she was the mother of all living.

And upon this ground some Nations have made a Law, that all descents should be reckoned by the mother, because the mother gives the greatest con∣tribution towards the bir••h and bringing forth of man.* 1.1553 Apud Lycios siquis percontetur, quà familiâ ortus, &c. A matribus genus suum repetere solebant, quod plurima substantia quâ constamus materna sit.

The birth of man speaks two things, his

• 1. Frailty.
• 2. Faultinesse.

For he is born of a woman, the weaker vessel, who both breedeth, beareth, and bringeth forth in sorrow, a weak sorry man; And is ante partum onerosa, in partu dolorosa, post partum laboriosa, every way calamitous; neither is the child in a better condition.

And as that which is weak, cannot produce that which is strong, so neither can that which impure, send forth that which is clean. An Heathen could say, cum primum nascimur, in omni continuo pravitate versamur;* 1.1554 As soon as ever we are born, we are forthwith in all wickedness. And Austin, man is condemned, as soon as conceived.

Our great Grandmother Eve, did not bring forth, before she had sinned, therefore corruption is conveyed by the impurity of the seed, being in it incoativè, as fire is in the flint. Therefore man is at his birth, overspread with sin, as with a filthy morphew.

In ancient times (and the custome in some places remains to this day) great men and Princes kept the memory of their birth-dayes with feasting and triumph, Gen. 40.20. And Herods birth-day was kept; Origen, in his fragments upon Mat∣thew, affirms, that the Scripture gives no testimony of any one good man celebra∣ting his birth-day; I say, an ancient and commendable custome, if in honour of God, for his mercy in our creation, education, preservation, &c. But indeed,* 1.1555 while we reflect upon our birth-sin, we have little cause to rejoyce in our birth-day: The birth-day of Nature should be mourned over every day, the birth-day of Grace is our joy and glory, and is worthy to be rejoyced in. Eternity, which is the day of glory, is one continued triumph for our birth-day in grace.

Behold, I was shapen in iniquity,* 1.1556 and in sinne did my mother con∣ceive me.

Bastard.

The Greeks call such children 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because they are subject to contumelies; The Hebrews call them brambles,* 1.1557 (such a one as Abimelech, Judg. 9.14.) as grow∣ing in the base hedge-row of a concubine.

Nothus,* 1.1558 quasi ignotus, Judg. 11.1. It is an ignominious thing to be a ba∣stard. Bastards are despised by all, many brands of infamy are set on them by the Law.

• 1. A bastard properly is not a son,* 1.1559 Abraham was Pater, when he had Ish∣mael; but not filii Pater, till he had Isaac; so that he cannot inherit his fa∣thers lands, unlesse he be made legitimate by Act of Parliament.
• 2. A bastard may be advanced to no office in Church or Common-wealth, with∣out special licence, favour and dispensation.

A bastard shall not enter into the Congregation of the Lord,* 1.1560 even to his tenth generation.

Children.

Children if good, are a great blessing, what can more rejoyce our hearts, than to see our children,* 1.1561 the work of Gods hands, framed and fitted for Gods building? But if otherwise, to be childlesse is a mercy, saith Euripedes; and A∣ristotle concludeth, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is no blessing, unlesse it be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, to have a numerous issue, unlesse they be vertuous. It is said that Pasiphaes issue, were ever a shame to the Parent.

None are so ready to drink in false Principles, and corrupt practices, as young ones. Plato reporteth of one Protagoras, that he gloried of this, that whereas he had lived sixty years in all, he had spent forty of them in corrupting of young people.

What a wretched childe was that, who when his father complained, that never father had so undutifull a childe as he had;* 1.1562 answered, yes, my g••ard∣father had.

That regenerate men may have unregenerate children;* 1.1563 Austin illustrates thus, 1. As corn that is never so well winnowed, brings forth corn with chaffe about it; 2. And the circumcised Jew begat uncircumcised children; so holy parents do beget unholy children; begetting their children, not according to Grace, but ac∣cording to Nature; for grace is personal, but corruption is natural.

It is our duty to present our little ones to Christ, as well as we can; 1. By pray∣ing for them before, at, and after their birth. 2. By timely bringing them to the Ordinance of Baptisme with faith, and much joy in such a priviledge. 3. By training them up in Gods holy fear.

A populous posterity, is the blessing of God. Let us not take too much thought for providing for them. God hath filled two bottles of milk against they come into the world. He that feedeth the young ravens, will feed our children, if we depend on him.

Lo,* 1.1564 children are an heritage of the Lord; and the fruit of the womb is his reward.

Boy, Girle.

Si puellam viderimus moribus lepidam atque dicaculam, laudabimus, exoscula∣bimus; Haec in matronâ damnabimus & persequemur.

Puerilitas est periculorum pelagus.

—childhood and youth are vanity.* 1.1565

Education.* 1.1566

Refert nonnihil ubi nascaris, sed magis refert à quibus nascaris, plurimùm verò à quibus a teneris instituaris.

Education consisteth in three things, viz.

• 1. Religion.
• 2. Learning.
• 3. Manners.

[unspec 1] Touching the former, David and Bathsheba joyned together to season the ten∣der years of Solomon, with sweet liquor of celestial Piety.* 1.1567 By the meanes of Hanna, Samuel came presently from the corporal, to the spiritual Dugge. Evince taught Timothy the holy Scriptures from his childhood. Hierom would have L••ta to teach her daughter Paula the Canonical Scriptures,* 1.1568 beginning with the Psalmes, and ending with the Canticles; the Psalmes as the easiest and sweetest, the Canticles as the hardest. To this end catechizing is very requisite.

[unspec 2] For education in learning, Pharaoh's daughter trained up her adopted son, in all the learning of the Egyptians. Paul was brought up at the feet of Gamaliel. Aristippus, that famous Philosopher was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 taught by his mother. The eloquent tongue of Cornelia was a great means of the eloquence of the Grac∣chi her two sons. Philip procured two Schoolmasters for his son Alexander,* 1.1569 Ari∣stotle for his Teacher, and Leonides for Directer and Informer. And Constantine procured three several Tutors for his three several sons; One for Divinity,* 1.1570 the o∣ther for the Civil Law, the third for Military Discipline.

[unspec 3] Concerning behaviour, we must bring up our children 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in instruction and information, that may formare mores, frame their manners, and put a good mind into them, as the word imports.

Let not these things be delayed. Thou mayest be taken from thy children, or they from thee, who then shall teach them after thy departure? Moreover,* 1.1571 great trees will not easily bend, and a bad habit is not easily left. Besides, dye cloth in the wooll, not in the webb, and the colour will be the better, the more durable.

Train up a childe in the way he should go, and when he is old;* 1.1572 he will not depart from it.

Espousals.

Contracts or espousals before marriage, were a very ancient and laudable custome; both amongst the people of God, Adam took his wife the first day of their creation, but knew her not till after the fall: Lots daughters were espoused, yet had not known man: And Mary was betrothed unto Joseph, and yet a pure Virgin. And amongst the Heathens they had their espousals.

The custome was for the spouse to be brought to her husband,* 1.1573 her head being covered, in token of her shamefastnesse and chastity; Thus Rebekah, Gen. 24.65. Herein (saith one upon that place) that of the Poet held not,

Fastus inest pulchris, sequiturque superbia formans.

Contracts amongst the Romans were called sponsalia à spondendo, because in them each did promise other to live as man and wife. * 1.1574 The manner of contract∣ing was commonly thus; They did for the greater security write down the form of the contract upon tables of record, as appeareth by Juvenal.

Si tibi legitimis pactam junctumque tabellis* 1.1575 Non es amaturus—

Conscience is to be made of contracts. Nuptias facit consensus, non concubitus, saith the lawyer: And in Scripture the bethrothed virgin is called a wife, and the violation of it, punished as adultery. Deut. 22.23, 24.

The Lord is witnesse between such,* 1.1576 and it is the Oath of God: therefore let such take heed how they deal treacherously.

Servant.

Servus est nomen officii.

Esse dominos & servos, introductum est in orbe propter peccatum. Dixit Deus, dominamini piscibus maris, volatilibus coeli, & bestiis terrae; non verò dixit, domi∣namini hominibies.* 1.1577 Si enim non esset peccatum, non esset servus nec subditus. Nec Scriptura meminit de servis nec dominis usque ad tempus Noe, cùm injecit male∣dictionem Chamo; Maledictus Cham, servus servorum erit fratribus suis. Hinc maximus peccator Papa, cujus titulus est, Servus servorum: In which title (not without the providence of God) he will needs be Cham's successor.

Sin brought in servility,* 1.1578 and the subjection of man to man. In the state of inno∣cency, there was a dominion granted to man over the beasts, but there was no dominion granted to him over man: In the state of integrity relations should have continued, but subjection should not have been found, only that natural subjection of children unto parents; but as for civil subjection, there had been no such thing in the world. Before man forsook the service of God, he needed none to serve him; Service comes in by sin, and the increase of it by the increase of sin: As we see, when Cham was so vile as to forget the duty of a son, he is set below, or in the worst condition of a servant.

A servant is one that is not at his own dispose, but at the call and beck of another. So the Centurion describes a servant, Mat. 8.9. Servants are not sui juris, in their own power,* 1.1579 but at the word of another. Therefore Aristotle calls servants living tools or instruments, to be used and imployed at the discretion of their masters.

Bernard observes, that Inferiors duties are first described in Scripture; because, 1. They are less willing to subject themselves. 2. They should be readier to per∣form duty, than to expect it. 3. Hereby they shall win upon their Superiors, who will lie the heavier upon them, if there be strife who shall begin.

Servants must be subject to their Masters three ways; To their

• 1. Commandments.
• 2. Rebukes.
• 3. Restraints.

It was a bad saying of him in Plautus; Ego non servio libenter; herus meus me non habet libenter, tamen utitur me ut lippis oculis.

Apelles painted a Servant with Hinds feet, to run on his Masters errands; with Asses ears, and with his mouth made fast with two locks; to signifie that he should be swift to hear, slow to speak. But too many servants are contrary, having heavy ears, lazy hands, and long tongues.

The Apostle giving rules (among other relations, to servants) charges them, Tit. 2.9.* 1.1580 to be obedient to their own masters, and to please them well in all things, not answering again. But is it a fault for a servant asked a question, to make an answer? No, it were a fault not to answer: Silence is sometime a sign of consent; but such silence is rather a signe of contempt. Not to answer when called, is incivility in most, and it is undutifulness in some: If a servant answer not when he is called, he forgets what his calling is. The Apostle forbids servants some kind of answering. There is a twofold answering; 1. By way of submission, or an answer of obedi∣ence. When masters give lawful commands, servants must give answer by submit∣ing: And indeed, Coming, and Going, and Doing, are the best language of

servants: 'Tis most comely when they speak with their feet, and make answer with their hands. 2. By way of contradiction, or an answer of reluctance: When a servant being reproved for a fault, his spirit doth rise and return against his master: Or if he be directed to do any warrantable work, he contradicts or murmures at the orders he hath received, chatting or thwarting, in stead of addressing himself to the fulfilling of them. This is the answering again, reproved as a fault in ser∣vants, which is rather gainsaying than answering.

Servants, obey in all things your masters according to the flesh: not with eye-service,* 1.1581 as men-pleasers, but in singleness of heart, fearing God.

Steward.

A man may play the bad Steward three wayes, viz.

By

• 1. Getting wrongfully.
• 2. Keeping basely.
• 3. Spending unlawfully.

Stips pauperum thesaurus divitum,* 1.1582 was the saying of the good Emperor Ti∣berius Constantius; The rich mans treasure is the poor mans stock.

He that is faithful in that which is least, is faithful also in much:* 1.1583 And he that is unjust in the least, is unjust also in much.

Friend.

A true Friend admits no change, except he whom he loveth change from him∣self. Extremity doth but fasten him,* 1.1584 whiles he (like a well-wrought Vault) is the stronger, by how much the more weight he bears. When necessity calls him, he can be a servant to his equal, with the same will wherewith he can command his inferior; And though he rise to honor, yet he forgets not his familiarity; And when his friend is dead, he accounts himself but half alive. He hates to enjoy that, that would do his friend more good: His bosom is his friends closer, where he may safely lay up his complaints, doubts, fears. He is so sensible of anothers mise∣ries, that when his friend is stricken, he cries out as one affected with a real feeling of pain. He steals the performance of a good office unseen;* 1.1585 the conscience of his faithfulnesse herein being more sweeter, as it is more secret. In favours done his memory is frail, in benefits received never failing. He is the joy of life, the treasure of earth, and no other than a good Angel cloathed in flesh.

It is said of Augustus, that he was ad accipiendas amicitias rarissimus, ad retinen∣das verò constantiss••mus.

Euripides saith, that a faithful friend in adversity, is better than a calme sea to a storm-beaten Marriner. The world is full of Jobs comforters and friends, miserable ones; who instead of comforting, reproach; vizarding themselves under the cloke of amity, when their hearts are no better than lumps of hypocrisie.

But true friendship is Hercules knot, indissoluble. And like Mercuries sta••••e, whereon are placed two snakes, both the male and the female, alwayes clipping and clasping together.

One asking a poor man how he would prefer his children? his answer was,* 1.1586 Cyrus is my friend.

But O happy is he that hath the God of Jacob for his help:* 1.1587 and whose hope is in the Lord his God.

Kisse.

To kisse noteth

• 1. Worship and service, 1 Kings 19.18.
• 2. Duty and obedience, Psal. 2.12.
• 3. Love and affection. As a sign of unity and onenesse.

Salute one another (saith Paul) with an holy kisse,* 1.1588 As it is the fashion among us, for men meeting with their friends, to shake hands; So was it among the Jewes as appears by many places in both Testaments) for men to kisse men at meeting and parting. The Apostle intends a true conjunction of minds and affections, forget∣ting all former offence. This Peter calleth the kisse of charity, and Austin Oscu∣lum columbinum, the Dove-like kisse.

But there are unholy kisses; The unchast kisse of the Harlot; The idolatrous kisse of the Israelites to Baal; The flattering kisse of Absolom; and the trayterous kisse of Joab and Judas.

Above all its good to kisse him, in whose lips grace is seated.

Let him kisse me with the kisses of his mouth:* 1.1589 for thy love is better than wine.

Enemie.

Wisdom tells us it is good to keep a bit in the mouth of an enemie, but much more of our spiritual enemies. Fury fights against the soul, like a mad Turk; For∣nication like a treacherous Joab, it doth kisse and kill; Drunkennesse is the master∣gunner, that sets all on fire; Gluttony will stand for a Corporal; Avarice for a Pioner; Idlenesse for a Genleman of the company; And Pride must be a Captain. Let us therefore put on our spiritual armour.

To love our enemies, is a hard task, but Christ commands it, and it must be done, be it never so contrary to our foul nature. The spirit that is in us lusteth after envy, but the Scripture teacheth better things, and God giveth more grace.

This is our Saviours Precept, and this was his practice. He melted over Jerusa∣lem, the slaughter-house of his Saints and himself; Called Judas friend; Prayed Father forgive them; And did them all good for bodies and souls. And all his children in all ages of the Church, have resembled him. Abraham rescueth Lot, that had dealt so discourteously with him; Isaac forgives the wrong done him by Abimelech and his servants, and feasteth them; Jacob was faithful to Laban, who changed his wages ten times, and alwayes for the worse; Joseph entertained his ma∣licious brethren into his house; Elisha provides a table for them, that had provi∣ded a grave for him; And Stephen prayes heartily for his persecutors; Lord, lay not this sinne to their charge; and prevailed (as Austin thinketh) for Pauls con∣version.

In doing some good to our enemies, we do most to our selves; for God cannot but love in us that imitation of his mercy, who bids his Sun to shine on the wicked and unthankful also.

Love your enemies,* 1.1590 blesse them that curse you, do good to them that hate you, and pray for them that despitefully use you, and persecute you, &c.

Read Rom. 12.20, 21.

Money.

It was and still is a common medler. It is the worlds great Monarch, and bears most Majesty. What great designs did Philip bring to passe in Greece by his gold? The very Oracles were said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to say as Philip would have them. An∣tipater non tenuis fuit pecuniae, & ideo praevalidae fuit potentiae, saith Egesippus, he was a well-monyed man, and therefore a mighty man.

But what security is in money? Doth the Devil balk a lordly house, as if he were afraid to come in? Dares he not tempt a rich man to lewdnesse? Let experi∣ence witnesse, whether he dare not bring the highest gallant both to sin and shame; Let his food be never so delicate, he will be a guest at his table, and perhaps thrust in one dish at his feast, Drunkenness; Satan will attend him though he have good servants: Wealth is no charm to conjure away the Devil; such an Amulet and the Pope's Holy-water, are both of a force; An evil conscience dares perplex Saul in the throne, and a Judas with his purse full of money: Can a silken sleeve keep a broken arm from aking? then may a full barn keep an evil conscience from vexing. Hell-fire doth not favour the rich mans limbs more than the poor's; Dives goes to hell out of his purple-robes, to flames of the same colour; The frogs dare leap to King Pharaoh's chamber, into his sumptuous pallaces. The rich Worldlings live most miserably, slav'd to that wealth whereof they keep the key under their girdle; Esuriunt in Popina, They starve in a Cooks shop. The Poet tells us, that when Codrus his* 1.1591 house burns, he stands by and warms himself, knowing that a little few sticks, straw and clay, with a little labour, can rebuild him as good a taber∣nacle: But if this accident light upon the Usurers house, distraction seiseth him withall; he cries out of this Chamber, and that Chest, of this Closet and Cabinet, Bonds and Mortgages, Money and Plate.

Strabo saith, That Phaletius feared, lest in digging for Gold and Silver,* 1.1592 men would dig themselves a new way to Hell; & Plutonem brevi ad superos adducturos, And bring up the Devil among them.

Gold is that which the basest yield, the most savage Indians get, servile Ap∣prentices work, miserable Muckworms admire, and unthrifty Ruffians spend.

Yet the danger is not in having gold and silver, so as these metals have not us,* 1.1593 so as they do not get within us: But that is too often verified, of which an Antient complaineth, (and not without cause) Divites facultatibus suis alligatos, magis aurum consuevisse suspicere qu••m coelum; That rich men mind Gold more than God, and Money more than Mercy. If wealth be wanting, they sit down in a faithless sullen discontent and despair; And if they have it, they rise up in a corky frothy confidence that all shall go well with them.

Money answereth all things.* 1.1594

Clothing.

Decor corporis, It hath parts civil, and parts effeminate: For,* 1.1595 cleanness of body was ever esteemed to proceed from a due reverence to God, to society, and to our selves. As for artificial decoration, it is well worthy of deficiency, being neither fine enough to deceive, nor handsom to use, nor wholsom to please.

Behaviour seemeth to me, as a garment of the mind, and to have the conditions of a garment: It ought to be made in fashion, it ought not to be too curious; It ought to be shaped so, as to set forth any good making of the mind, and hide any deformity; and above all, it ought not to be too strait or restrained for exercise or motion.

Too much outward neatness (saith one) is a signe of inward nastiness.

The Kings daughter is all glorious within,* 1.1596—

Food.

Animantis cujusque vita est in fuga: Were it not for the repair of nutrition, the natural life would be extinguished.

The Latines call Bread Panis, of the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because it is the chief nourish∣ment. In pane conclusus est quasi baculus, qui nos sustineat; therefore called the staff of bread; yet without Gods blessing it can no more nourish us, than a clod of clay.

God can out of stones raise up children unto Abraham; yea, God out of Christ Jesus the Corner-stone, hath raised up the children of Abraham. And where∣as Sathan said to Christ, Command these stones to be made bread; He himself the chief Corner-stone of his Church, is the bread of life that came down from heaven.

Meat doth not nourish by its own power, but by Gods appointment; Else it would be more likely to choak than to feed: But his word of command is able to soften stones,* 1.1597 and make poyson to be both meat and medicine. Therefore if bread fail, feed on faith. Daniel and his fellows their countenances appeared fairer and fatter in flesh, than all the children which did eat the portion of the Kings meat, Mat. 4.4.

God hath given us the creature,* 1.1598 not only for necessity, but for delight. Deus multa plura condidit, quibus facilè carere possemus, quàm quibus necessariò nobis opus est. Our Saviour Christ himself was at a feast in Cana of Galilee, where, when wine failed, he supplied it by miracle.

But have a care we turn not this liberty into wantonness, being the most wicked, when we should be most thankful; and grieving God most, when he gives us both occasion and means of rejoycing. And let us mind our selves, ab ovo ad mala, that our hearts be not drowned in the creature, and that we make not our belly our God.

It is said,* 1.1599 the Elephant turns up the first sprig towards heaven, when he comes to feed. God is the great House-keeper of the world, providing sustenance for all, from the greatest to the least; from the Elephant to the Mouse, from the Eagle to the Sparrow, from the Whale to the Shrimp. He carves them out their meet measures of meat, and at sit seasons. Of him they have it, per causarum con∣catiuationem.

The eyes of all wait upon thee,* 1.1600and thou givest them their meat in due season.

Thou openest thine hand, and satisfiest the desire of every living thing.

Sleep.

A certain Commander finding the Centinel asleep, slew him, saying, Mortuum inveni, & mortuum reliqui.

The Night and Sleep are well called, Malorum domitrices, the conquerors of evil, and victors over sorrow. Hence Christ, Mat. 6.34. Take therefore no thought for the morrow, for the morrow shall take thought for the things of it self; sufficient unto the day is the evil thereof. Sleep is the sweet Parenthesis of nature, a medicine for all diseases.

They are likeliest to sleep, who together with their clothes can put off their cares: And say as Lord Burleigh did when he threw off his gown, Lie there Lord Treasurer.

Sweet sleep is not from a soft bed, or an easie couch, but from the especial bles∣sing of God; therefore let us bless God for it, and not our beds. A good nights rest is the good gift of God, and deserves daily acknowledgments by man.

—So he giveth his beloved sleep.* 1.1601

Dream.

When men are plunged in sleep, and are (as it were) neither in the number of the living, nor the dead; Then many times the Reasonable soul cometh into the shop of Phantasie, and there doth strange works, which are vented in our Dreams.

A Dream is an imagination, which the mind of man conceiveth in sleep.

For the causes and kinds of Dreams, they are either, 1. Natural, from the temper or distemper of the body. Or, 2. Moral; as a man works in the day, his fancy works in the night. Or, 3. Divine; The Scripture is full of instances. Or, 4. Diabolical, permitted, the Devil causeth sometimes filthy and sinful Dreams.* 1.1602 It is conceived by some, that the Dream of Pilat's wife, Mat. 27.19. was from the Devil, because thereby he would have hindered the work of mans Re∣demption.

Richard the Third, after the murther of his two innocent Nephews, and Charls, the Ninth of France, after the Parasian Massacre, had such dreadful Dreams, that they became a terror to themselves, and to all about them.

But to instance in better men: Calvin being sick of the Gout, dreamed,* 1.1603 that he heard a great noise of Drums beaten up most vehemently, as they use to be in warlike marches, Pareus, that he saw all Heidelbergh on a thick smoke, but the Prince's Palace all on a light fire. Phil. Pa••. in vit. David Par. operib. ejus praefixd:

The Antients funcied, that a Dream had wings like a bird of the air,* 1.1604 it is so speadily gone. Hence a wicked mans joy, is but the joy of a Dreamer, which quickly vanisheth. A beggar dreameth of gold; but he awaketh, and his purse is empty. The prisoner dreameth of liberty; but he awaketh, and findeth himself in irons. Such is the wicked man in his prosperity.

As a dream when one awaketh, so, O Lord, when thou awakest, thou shult,* 1.1605 despise their image. Eccl. 5.7. Isa. 29.8.

Life present

Our life is Davids span, seventy years, half spent in sleep; so thirty five remain: Abate then days of youth and childhood, which Solomon calls, vanity; in some old age, in which we take no pleasure; with our dayes of grief, which we wish had never been: Deduct these, the time of sleep, youth, age, sorrow; and only a span remains.

Prosper said to them that wept about him, The life I have enjoyed, was but given me, upon condition to render it up again, not grudgingly, but gladly.

Gods child watcheth, stands, sits upon thorns while he is here, * 1.1606 because he panteth and desireth to be dissolved and to be with Christ.

We may desire life upon a threefold account; To

• 1. Bring more glory to God.
• 2. Get more grace.
• 3. Do more good to others.

Epaminondas saith aptly: We may salute Young men with Good morrow, or welcom into the world; Old men with Good night, because they be leaving the world; Only those of middle age, with Good day.

Our pilgrimage on earth is called a Day, for

• 1. The shortness of this life.
• 2. That after this our day is spent, we shall no longer work.

Magna vitae pars elabitur malè* 1.1607 agentibus, maxima nihil agentibus, tota a∣liud agentibus. Similis an ancient man, who lived seven years well, caused this to be written on his tomb-stone,

Hîc jacet Similis cujus aetas
Multorum annorum fuit,* 1.1608 ipse
Septem duntaxat annos vixit.

Many and great are the miseries of this life,* 1.1609 Bernard speaking unto man, saith Think from whence thou camest, and be ashamed; where thou art, and sign for sorrow; whither thou goest, and themble with anguish. Like unto him saith Austin, Intelligas ergo in quantum sit ingressus tu•••• flebilis, progressin tune de∣bilis, & egress•• 〈◊〉〈◊〉 horribilis.

The meer natural mans life is comforted in three things especially.

• 1. Quiet rest.
• 2. Liberal diet.
• 3. Good apparel.

When one brag'd unto Lacon, of the multitude of his ships and shipping, he answered, he little esteemed that felicity that hanged upon ropes, and depended on cables; But such is all mundane prosperity; Crassus, that so greedily hunted after the Pa••••••••ans gold, perishing miserably, had his head cast into a vessel of gold, with this inscription or Motto, Thou that hast thirsted after gold, now drink thy fill. Tertullian reports of the Indians and Ethiopians, that they made no more account of gold than dirt.

Wise Solomon saith, there is a time to be born, and a time to die; you do not hear him say, a time to live; Death borders upon our birth, and our cradle stands in our grave; We lament the losse of our Parents, how soone shall our 〈◊〉〈◊〉 bewa••le ours? Out of those words of Job, c. 1.21. N••ked came I out of my mothers womb, and naked shall I return thither; It plainly appears, the life of man is nothing else but a coming and a returning; here is nothing said of staying or ••••••ding? We have here no continuing City; while we are here, we can hardly be said to continue here; and after a few dayes we shall not be here at all. It is but a coming and going,* 1.1610 it is but a ••••oud and an ebbe, and then we are carried into the Ocean of eternity.

It were well if the world were as our Tent, yea, as our Inne; if not to lodge, yet to bait in. What shall a wicked man say, when death comes fiercely, and pulls him by the throat, and summons him to hell? Who can but tremble, the messenger being terrible, but the message worse? Then the raging despairs of an evil conscience, finding no peace within, lesse without! Contrariwise, the gra∣cious soul hath no leisure to care for sufferings, that beholds her crown, which if she were enjoyned to fetch it thorow the flames of hell, her faith would not stick at the condition.

Austin doubted whether to call it a dying life, or a living death; Nescio an ••icenda sit vita mor••alis, an vitalis mors. The whole course of life is but a flying shadow; a little spot of time between two eternities. So that it is im∣proper to ask, when we shall die? but rather when we shall make an end of dying; for first the infancy dieth, then the childhood, then the youth, then age, and then we make an end of dying. This life in the body is a shadow, and an image of life, not the truth of it.

What is your life? it is even a vapour that appeareth for a little time, and then vanisheth away.

Age of Man.

De dinturnita••e vitae humanae bifariam loqui•• possumus,

Viz.

• 1. Ante Diluviam.* 1.1611
• 2. Post Diluvium.

Loquendo de eâ ante diluvium, notum est multos per multa secula vixisse, ut sacra nos docent historia. At loquendo de vita humana post diluvium; jam audivimus dominum dicentem, non perma••abit spiritus meus in homine, quica∣••o est, suntque dies hominis centum viginti annorum.

But since then, Scripture makes mention of seventy years. So Solon in Lacres∣us, and to the same sense speaketh Macrobius also, saying, Septi••s dein Anni 〈◊〉〈◊〉 Physicis creditur meta vivendi, & hoc vitae humanae perfectu•••• spaoium termi•• natur, &c.

The Fathers lived longer; but as mans wickednesse increased, so their dayes de∣creased; and now their lives are daily shortned; the generations dispatcht away, that the world may sooner come to an end.

Lord make me to know mine end, and the measure of my dayes, what it is;* 1.1612 that I may know how fraile I am.

Old age.

This once come (saith the Philosopher) youth is no more to be expected; as when once winter is come, no more of the past summer,

As in an house, Stillicidi•• praecedunt r••inam, so in a man, gray haires sore-signify dea••l••. Therefore when the Palm-tree is full of blomes, the map of age is figured in the forehead, and the Calenders of death appear in the furrowes of the face; then it is high time for a man to be think himself of death. Annus octogessimus me admo∣nor, ut sarcenas colligam, (said Ʋarre) It is high time for me to pack up, and to be gone out of this life.

Cleanthes was wont sometimes to chide himself: Ariston wondering ••hereat,* 1.1613 asked him, whom chidest thou? Cleanthes laughed, and answered, I chide an old fellow, who hath gray haires in deed, but wants understanding and prudence worthy of them. Such are sick of Ephraims disease, Hos. 7.9.* 1.1614 Or of our neer neighbours disease, (if that of Erasmus (who conversed among them) be true) The elder they are, the foolisher they are.

There are some who have attained the last degree or step of old age, who have not attained the first degree of wisdome. And this is sad upon a double account, 1 Because it is the duty of old men to shew forth wisdome. 2. They have had a great opportunity to gather wisdome; a price hath been in their hands, though possibly they have not had hearts to make use of it. How much time every one bath had, such a talent he hath had, and he shall be reckoned with answerably. Time is not an empty duration. God hath filled time with helps to eternity,* 1.1615 and with meanes to know him the onely true God, which is life eternall. An old man ignorant, is more childish than a child. It is bad enough when children and young men are ignorant, but to see old men ignorant of the things of God, with what teares should we lament it!

Old men are to be reverenced,

• 1. Propter ipsam atatem. Levit. 19.32.
• 2. Propter prudentiam. Job 12.12.
• 3. Propter Experientiam.
• 4. Propter Pietatem. Pro. 16.31.

Canities tunc venerabilis est, quando ea gerit quae canitiem decent, &c.* 1.1616 Else it is mu∣cor potius q••àm canities; As Manna, the longer it was kept against the command of God the more it stanke.* 1.1617

The white rose is soonest cankered, so is the white head soonest corrupted. Satan got great advantage against old Solomon, Asa, Lot and others, whom when young, he could never so deceive. The Heathens can warn us to look well to our old age, as that which cometh not alone, but is infected with many diseases, both of body and mind.

To live long, and dye in a full age, is a blessing, yet it is infinitely better to be full of grace, than to be full of dayes; but to be full dayes, and full of grace too, a vener∣able spectacle. To be full of years and full of faith, full of the fruits of righteousnesse, which are by Christ, this is comely and beautifull, beyond all the beauty and come∣linesse of youth. Such may be truly said to have filled their dayes, for those dayes are filled indeed which are full of Goodnesse.* 1.1618

Solet sen••ctusesse deformis, infirma, obliviosa, edulenta, lucrosa, indocilis et molesta,

saith Cato in Plutarch. As Africa is never without some Monster; so never is old age without some ailement. Old age and misery are never seperated. Therefore let no man be so besotted, as to make that ••he talke of his old age, which should be the trade of his whole life.

I have been young,* 1.1619 and now am old.

The evil dayes, the years when it will be said, I have no pleasure in them.* 1.1620

Cast me not off in the time of old age, forsake me not when my strength faileth.* 1.1621

The World.

Mundus.

THE great body of the world,* 1.1622 like the body of man, though it have many parts and members, is but one body onely. A body of so exact a forme, and of so compleat a Symmetry in respect of the particular parts, and all those parts so beauti∣fied and adorned by the God of Nature,* 1.1623 that from the Elegancy and beauties of it; it was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by the Grecians, and Mundus by the Latines; both names de∣claring the composure of it to be full of ornament; and all those ornaments con∣ducting mankind of the knowledge of God.

There is

• 1. Mundus mundanus, Act. 17.24.
• 2. Mundus immundus, 1 John 5.19.
• 3. Mundus mundatus, 2 Cor. 5.19.

There are two sorts of men in the world,

• 1. Of the world, Psal. 17.14.
• 2. Not of the world, John. 17.16.

The former are opposed to the Citizens of the new Jerusalem,* 1.1624 such as have in∣carnated their souls, are of the earth, speak of the earth, and mind earthly things; as if they were born for no other purpose. The latter indeed have their commoration on earth, but their conversation is in heaven. Pearls, though they grow in the Sea,* 1.1625 yet they have affinity with the heaven, the beauty and bright∣nesse whereof they resemble. That which the soul is in the body, that are Chri∣stians in the world;* 1.1626 for as the soul is in, but not of the body; so Christians are in, but not of the world.

Two things occasion fa∣shion in this world.

• 1. Multitude.
• 2. Greatnesse.

For as Cyprian said,* 1.1627 custome is not only another nurture, but another nature. What is done of many, speak the Lawyers, is at length thought lawful for any.

It is an Axiom in the Bible, that amity with the world, is enmity with God: He that is a Parasite to men, is not the servant of Christ: it is an unhappy thing to converse in the tents of Kedar.

As in a Chess-play, so long as the game is in playing, all men stand in their order, and are respected according to the place; First the King, then the Queen, then the Bi∣shops, &c. But when once the game is ended, they are all confusedly tumbled into a bagge; and perhaps the King is lowest: Even so it is with us in this life, the world is a Stage or Theatre,* 1.1628 whereon some play the part of sicut supra, but when our Lord shall come with his Angels to judge the world, all are alike; great men and mean persons in the same sin, shall be bound together, and cast as a fagot into hell. Let us not then conform our selves according to the greatest, for Ego & Rex meus is no good plea; when God shall reckon with us at the last dreadful day.

The world is both

• 1. Transitory, and
• 2. Unsatisfactory.

The fashion of this world passeth away. One of the Kings of Egypt, mind∣ing one day to ride in pomp, caused his Chariot to be drawn with four captive Kings, the hindermost of which looking back; nodded his head at one of the wheeles; which the King observing, asked him his reason; he answered, it did resemble the changable fortune and affaires of the world; which the King seriously considering, set them at liberty and restored them.

In mundo nihil constat, in orbem vertitur orbis, Quidmirum? recti quod sit in orbe nihil.

Yea, the ruine of the goodliest pieces in the world,* 1.1629 foreshews the destruction of the whole. How ill beseeming and unworthy a thing is it then for a Christian to set his heart on the things of this world,* 1.1630 considering that they are vain and tran∣sitory; rather shews and shadows of things, than true things themselves.

Neither do they fill and satisfie the minde of man; Pleasure is like lightning, simul oritur, & moritur; sweet and short. And dolor est etiam voluptas; Men first itch, then scratch, then smart. Learning, the more we know, the more we would know. Honour contents not; the poor labourer would be written Yeo∣man, the Yeoman a Gentleman, the Gentleman a Knight, the Knight a Baron, the Baron a Lord, the Lord an Earl, the Earle a Marquesse, the Marquesse a Duke, the Duke a Prince, the Prince a King, the King a Caesar,* 1.1631 Caesar an Alexan∣der, and Alexander would be a God.

Ʋnus Pellaeo juveni non sufficit orbis. Aestuat infoelix augusto limine mundi.

All the worlds army consists of two wings,

• 1. Prosperity on the right hand.
• 2. Adversity on the left hand.

And prosperity assaults more dangerously than adversity; for as Anstin, Homo victus in Paradiso; victorim stercore, Job.

Gregor. Mundum oomparat nuci cassae quae si cultro veritatis aperiatur, nihil intus invenire quam vanitatem & inanitatem. Et D. Johannes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; in quo non aliter atquae in Medeae sinu versamur. Orbis hic ni∣hil aliud est, quàm scelerum officina Publica, in quâ vel Lycurgum ad nequitiam commoveri posse vide••tur. The world is so full of evils, as that to write them all, would require another world as great as it self.* 1.1632 Initio vitae cecitas & oblivio possi∣det, Progressu labor, dolor exitu, error omnibus. It may be said of an old man, as one of a marriner, Nec inter vivos, nec inter mortuos. Epictetus spake more like a Divine than a Philosopher, Homo calamitatis fabula, infelicitatis tabula. Though a King should conquer all the world, yet he gets but a needle-point, a mote, a mite, a nit, a nothing.

The world promiseth many things, but performes nothing. All that is in the world, is, the lust of the flesh, the lust of the eyes, and the pride of life; That is pleasure, profit, preferment; the worldlings Trinity. To the same purpose the Christian Poet,

Ambitiosus honos, & opes, & foeda voluptas, Haec tria pro trino numine mundus habet.

Every sin we commit in this world, will be as a fury to torment us in the next, It was a clear heart that gave so bold a forehead to that holy Bishop, who durst on his death-bed professe, I have so lived, as I neither fear to die, nor shame to live.

Love not the world, neither the things that are in the world.* 1.1633

Kingdoms.

Remotâ justitiá, quid sunt Regna, nisi magna latrocinia? quia & ipsa latro∣cinia, quid sunt, nisi parva regna? It was the Pirates answer to the great Ma∣cedonian Alexander, who had taken him; the King asking him, how he durst molest the seas so? he replied with a free spirit, how durst you molest the whole world? But because I do it with a little skip onely, I am called a thief; thou do∣ing it with a great Navy art called an Emperor.

It is reported that it was a custom among the learned Nations,* 1.1634 that he who should be King, must also be a Priest, so much they adjudged Religion to import the felicity of Kingdomes: Hence the Persians counted them most happy that were most godly,* 1.1635 as testifieth Xenophon. We may well say with Cicero, why should we be inamoured with our selves, since we have neither overcome the Spaniards with numbers, the French with strength, the Carthaginians with craft, nor the Greeks with art, but onely with Piety and Religion.

The Poets all acknowledge that the gods all forsook to succour Troy,* 1.1636 for the adultery of Paris. The neglect of God brings many sorrowful evils to man∣kinde. The Lacedemonian Ambassador commended his countrey to Ptolomy, because that with them there was no envy, for all were equal; nor covetousnesse, for all were common; nor idlenesse, for all did labour. Which three will or may be in time the wrack and ruinous down-fall of any land.

Kingdoms, after the manner other things, have but their time to flourish in, and so again decay. For no Kingdom or Empire upon earth (were it never so flourishing or great) was ever yet so assured, but that in the revolution of time, after the manner of other worldly things, it hath (as a sick body) been subject to many strange innovations and changes, and at length come to nothing. Yea, and all the States in the world have their critical days, and Clymacterical years, begin∣nings and dissolutions at Gods appointment.

Ruines of Kingdoms may be known before-hand,* 1.1637 not by Apodictical and de∣monstrative necessity, but by Topical probability. A skilful Physician by the cause of the disease, doth fore-judge of the death of a sick Patient, what sort it shall be; and why then should not a wise Governour of the republick foresee the Sun-setting of a Kingdom? yea, in every City there are certain pulses, from whose faint and languishing motions,* 1.1638 we may divine fearful fates to hang over them. Sith Seneca himself saith, that the luxury of banquets and garments, are the tokens of a sick City.

It is reported, that before the death and destruction of Domitian, a crow cried in the Capitol, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, All things are evil. So also that vultures renting in pieces the young unfeathered Eagles, portended death to Tarquinius superbus. It is good for Kingdomes to have their eyes opened, that they may see the day-break before the Sun-shine, and dark night before the cock∣crow.

The kingdoms of this world are become the kingdoms of our Lord,* 1.1639 and of his Christ, and he shall reign for ever and ever.

Not for a thousand years onely, as the Millenaries.

Jews.

Upon their Nation is that fully verified, Ingentia beneficia, flagitia, supplicia. They were a people signally prosperous, incorrigibly flagitious, and God hath made them in publique judgements most notorious. Abused mercy turns into fury. Their dispersion for this sixteen thousand years and upwards is such, as that one of their own Rabbines concludeth from thence, that their Messias must

needs be come, and they must needs suffer so much for killing him. O the severity of God! and O the obstinacy and misery of this hard-hearted people!

Such is their stubbornness, that they curse us Christians in their daily prayers.* 1.1640 They stick not to say, that rather than we should have any benefit by their Mes∣siah, they would crucifie him an hundred times over. Yea, they have been ever such bitter enemies to Christians, (and so they continue) that among the Turks every Visier and Basha of State useth to keep a Jew of his private counsel,* 1.1641 whose malice, wit and experience of Christendome; with their continual intelligence, is thought to advise most of that mischief, which the Turks put in execution a∣gainst us.

I omit what Authors report of them, concerning the judgement of God upon their bodies; that they are to this day a nasty people, much addicted to the le∣prosie. Hence that fable in Tacitus, that the Israelites were driven out of Egypt,* 1.1642 for that lothsome disease. Mind Bodinus his observation, He observes it for a special providence of God, that in Arabia (which bordereth upon Judea) there are no swine to be found, lest that most leprous creature, saith he, should more and more infest and infect that people, who are naturally subject to the leprosie.

And therefore some have thought they were forbidden to eat Swines-flesh, and Hares-flesh, because in diseased bodies it easily turnes to ill humours.

They are so despicable a people for their unexpiable guilt, in crucifying Christ; that they are therefore banished (as it were) out of the world, by a common consent of Nations. Yea, the very Turks themselves so hate them,* 1.1643 that they use to say in detestation of a thing, I wish I might die a Jew, if so and so.

But chiefly Gods judgement for their unbelief, is upon their mindes, as may be read at large, Rom. 11.—Whence we may observe,* 1.1644 that God in his just judgment, gives over such as are enemies to the Gospel, to the Devil, to be blinded, that they cannot convert. This is a fearful estate.

But yet for all this, before the end of the world, they shall be called. That Nation lies under many promises. Therefore it is our duty, not to despise them, nor despaire of their conversion; but to pray for them, as they did for us, when we had no breasts, Cant. 8.8.

—The natural Branches.* 1.1645

Gentiles.

Great was the knowledge of the Heathen sages; witness the seven wise men of Greece. Archimedes of Syracuse, who had a name and fame, saith Plutarch, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not of humane, but of a kinde of divine wisdome. So had Socrates, so had Apollonius of whom Philostratus saith,* 1.1646 that he was not taught, but born a wise man. These all were the worlds wizards, but what came they to? Lactantius truly telleth us, in the name of the whole com∣munity of Christians; That all the wisdome of a man consisteth in this,* 1.1647 to know God and worship him aright. But this they never attained unto.

The Tyrians had an hand in building the Temple; the molten sea stood upon twelve oxen, which looked towards East, West, North, and South. The new Jerusalem hath twelve gates:* 1.1648 To shew that there is every way accesse for all sorts to Christ; who is also fitly called the second Adam; the Greek letters of which name (as Cyprian observeth) do severally signifie all the quarters of the earth. He was born in an Inne, to shew that he receives all commers; His gar∣ments were divided into four parts, to shew, that out of what part of the world soever we come, Christ is willing to entertain us. Jether an Ishmaelite, may be∣come an Israelite; and Araunah the Jebusite, may be made an exemplary Profelyte.

The Gentiles (saith one) were converted by vertue of this prayer, Gen. 9.27. as Paul was by Stephens. But this text, Mal. 1.11. the perverse Jews could ne∣ver abide to hear of: nor can they to this day. And therefore it is that they have in their expositions basely depraved it,* 1.1649 and corrupted the true sense of it: Calling us still Goi Mamzer, bastard Gentiles.

Let us pity and pray for them, as Isa. 25.7, 8. And let us praise God who hath made us Gentiles meet to be partakers of the inheritance of the Saints in light, Col. 1.12. And take heed we sin not away our light, causing God to take his Kingdom from us, and give it to a Nation bringing forth the fruits thereof.

God shall perswade Japhet,* 1.1650 and shall dwell in the tents of Shem.

Countrey.

A mans native countrey is pleasant and sweet to all.* 1.1651 Nescio quâ natale solum dulcedine cunctos ducit, & immemores non sinit esse sui. Ʋlysses was very desi∣rous to see the smoke of his countrey. Shall I leave my countery, that hath been as a mother to bring me into the world, and to nourish me in it? A man in conscience by the law of Nature is bound to his own countrey.

But this world is not our countrey. Socrates is highly commended for his an∣swer,* 1.1652 being demanded what countrey man he was: he answered, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, munda∣nus, the world is my countrey, all countreys are alike to me. Yet in truth we have no countrey in the world; Heaven (properly to speak) is our countrey, and we must seek it.

Desire a better countrey,* 1.1653 that is an heavenly.

Signes.

Signum est quod seipsum, seu sui & praeter se, aliquid animo repraesentat.

There are signs, 1. Of Gods wrath, such are prodigious events. 2. Of his power, such are Miracles. 3. Of his grace, such are Sacraments.

For irreverent using of good means, Ʋzziah was smitten with leprosie. Fifty thousand Bethshemites for looking irreverently into the Ark, (which was a sign of mercy.) These signes of mercy proved means of misery.

Signa sunt triplicia,

• 1. Memorativa, quae praeteritum aliquid in me∣moriam reducunt; Hujusmodi voluit Deus esse I∣rieum.
• 2. Demonstrativa, quae praesentia monstrant; Ʋt fu∣mus ignem.
• 3. Prognostica, quae futura praenunciant; ut varius so∣lis color dum occidit; Juxta illud Poetae,

Caeruleas pluvias denunciat igneus Eurus.

As God hath given us signes and foretokens of a tempest, so hath he also of an ensuing judgement; and blames those that take not notice thereof, sending them to school to the Stork and Swallow, Jerem. 8.7. If Elias see but a cloud as an hand, arising from Carmel, he can tell that great store of rain will follow, that the whole heaven will anon be covered.

Many prodigies there were before the last desolation of Jerusalem. A terrible tempest at Rome, the same year that Luther began to stir. Blood raining at Brixia in Italie, in the year 874. for three dayes and three nights, &c. Gods signes have a voice and words, speaking both to our eyes and ears.

A prudent man foreseeth the evil; not by divination or star-gazing; but by a judicious collection and connection of causes and consequents: As if God be the same that ever, as holy, just, powerful, &c. If sinne be the same that ever, as foul, loathsome, pernicious, &c. Then such and such events will follow upon such and such courses.

Ye can discern the face of the skie, but can ye not discern the signs of the times?* 1.1654

Judgements.

We must reverence the judgements of God. When Daniel pondered in him∣self the fearful fall of Nebuchadnezzar, that such a faire and beautiful tree that reached to heaven should be cut down, he held his peace by the space of one hour, and his thoughts troubled him.

When the Angels were to blow their trumpets, there was silence in heaven; they were stricken with a kinde of astonishment, and could not speak. The wick∣ed that have no portion in Christ may tremble, but the holiest men of all must fear and reverence the judgements of God. Doth the lion roar, and shall not the beasts of the forrest quake?

And the consideration of these temporal judgements inflicted on sinners, should scare us from sin. The water wherwith the old world was drown'd; the fire and brim∣stone that consumed the Sodomites; the casting of Jesabel that filthy strumpet out of a window, and the eating of her by dogs; the hanging of Absolom by the hair of his head; the fall of the Tower of Siloam upon eighteen persons; and the fal∣ling of the carkasses of the Israelites in the wildernesse.

Though we fear not Hell, because we see it not; yet let us fear the arrows of Gods wrath, which he may shoot a•• us in this world, and pierce us thorough. If we will not fear him, because he can kill the soul, which is the greatest: yet let us fear him, because he hath infinite wayes to destroy our bodies. He can make the Pox to eat up the body of a whoremonger: He can make the body of an omi∣nous and malicious person to consume away to the very bones: He can wash away the flesh of a drunkard, &c.

Arrius the Heretick, as he was casing nature, all his entrails came forth, whereupon he immediately died.

The Lord is known by the judgement which he executeth.* 1.1655

Tumult.

The word in the Hebrew, which is sometimes used for tumult,* 1.1656 signifieth an in∣undation or multitude of waters, which over-run their banks with violence and roaring, Hos. 10.14. The people are a most dangerous and heady water, when once it is out.

Siditious tumults do soon bring all into a miserable confusion. Intestine com∣motions may undo a people, as a man may die of an inward bleeding.

When the multitude is in a rage, they are like unto a tiled house that is on fire, there's no coming near the house, the tiles do so flie about your face: so it is in tumults; there's no coming neer to talk to them, to convince them; but they are ready to flie presently upon you.

What havock made the seditious in Jerusalem,* 1.1657 a little before the last destruction of it? The Guelfs and Gibellines, in Italy? Wat Tiler and his complices here?

Ac veluti in magno populo cum saepè coorta est,* 1.1658 Seditio, saevitque animis ignobile vulgus, Jamque faces & saxa volant, furor armae ministrat.

For the avoiding of this, remember that rule, Prov. 24.21. subjects may (doubtlesse) signifie what is good for the State, and what is amisse; but to make any alteration in the State, either Civil or Ecclesiastical, belongs to the supreme Magistrate.

But none so insolent and cruel as the vilest of the people, when they are got together in a head.

It is God alone that can asswage these tumults, others may stir striefe, but God onely can stint it.

Qui terram inertem,* 1.1659 qui mare temperat Ventosum, & urbes regnaque tristia, Divosque mortalesque turbas, Imperio regit unus aequo.

As God alone hath the sea it self, that brutish creature, at his beck and check; so also hath he Devils and masterlesse men, who seek to subvert Government, and to lay all level.

He it is that stilleth the noise of the seas,* 1.1660 the noise of their waves, and the tumult of the people.

Warre.

Mars the reputed God of War, was feined to be the sonne of Juno, onely with∣out company of her husband;* 1.1661 for when Juno was greatly displeased with her self, that Jupiter by streining his head without company of a woman, did bring forth the Goddesse Minerva; she by the counsel of the Goddesse Flora touch∣ed a certain flower in the field of Olexius, by vertue whereof she immediately conceived the god Mars. The Romans painted him fiery, sometimes in his cha∣riot,* 1.1662 sometimes on horse-back, with a Javelin in one hand, and a scourge in the other. He was called Gradivus à gradiendo, from his furious marching.

The Jews within the City of Jerusalem fought one against another, they had civil wars;* 1.1663 but when the enemy approached, they both joyned forces against them, and came out very peaceably; Nevertheless when they had repell'd their enemy the Romans, they came to the City, and fell presently to war again among themselves; so that there were more slain by civil wars, than by their foraign enemy.

Signes and tokens are Pranuncia bellorum, Gods messengers to forewarn a sinful Nation of ensuing wars. As in Rome, before Sempronius went out to war against the Picents; aedes salutis, the Temple of health and safety was dissolved by a thunderbolt. Three wolves brought a dead carkasse half eaten, with hideous cries into the Market-place. Before Hannibal vanquished Flaminius, the sun seemed to be lessened. At Arpi bucklers were seen in the heavens. At Sardinia the Sun fought with the Moon. To Jerusalem before the destruction thereof by Titus, the Moon was eclipsed twelve nights together. The Angels (Templi Praesi∣des) with a loud cry left the Temple. A star like a sword appeared over the City, Chariots running in the skie, armed men fighting in the air. To Italie, when Lo∣dowicks force procured Charles the Great to enter into Puglia, three Suns appear∣ed invironed with clouds and horrible thunder. And in Arosso were seen images sweating, drums and trumpets, men and horses in the air. The Lord preparing us by these, either for present repentance, or speedy destruction.

One of Xerxes men boasting, the Persians would let flie such a flight of ar∣rows, as should darken the Sun; It was answered by one of the Grecian Cap∣taines, it was well, for then they should have the benefit of fighting in the shadow.

Non quaeritur Pax ut belium geratur,* 1.1664 sed bellum geritur ut pax acquiratur.

Yet Peace betwixt ambitious Princes and States, is but a kinde of breathing:* 1.1665 For the rusty sword and empty purse do onely plead performance of Cove∣nant. And surely its good to hold that weapon in the scabbard, that hath no good edge.

When he giveth quietnesse, who then can make trouble?* 1.1666 and when he hideth his face, who then can behold him? whether it be done against a Nation, or a∣gainst a man onely.

Peace.

Epiphanius used to say, that he never let his adversary sleep; not that he disturbed him, but agreed with him presently, not suffering the Sun to go down upon his wrath.

There is peace,

• 1. External,
• 2. Internal,
• 3. Eternal,

of the

• 1. World,
• 2. Minde,
• 3. God.

Or more plainly, peace between

• 1. Man and man.
• 2. Man and himself.
• 3. God and man.

Christ both procures us peace by his blood, and keeps peace by his intercessi∣on. He both makes and maintains peace.

Pax nostra bellum contra satanam. For as Aulius Fulvius when he took his son in the conspiracy with Catiline, said, Ego te non Catalinae, sed Patriae; so God hath not begotten us in Christ, that we should follow the arch-traitour Satan; but serve him in holinesse.

Est pax peccatorum, pax justorum, pax temporis & pax eternitatis. Pax tem∣poris interdum conceditur bonis & malis, sed pax eternitatis nunquam dabitur nisi bonis; quia non est pax impiis. De pace peccatorum, inquit Psal.* 1.1667 Zelavi in pec∣catoribus, pacem peccatorum videns; De hac dicit Christus, non veni mittere pa∣cem, sed gladium. De pace justorum, dicit Apostolus, fructus spiritus est Chari∣tas, gaudium, pax, paientia; hanc reliquit Christus Apostolis, pacem relinquo vobis. De pace temporis, inquit Propheta, Orietur in diebus ejus justitia,* 1.1668 & abundantia pacis; Hanc incessanter petit Ecclesia, Da pacem in di••bus nostris. De pace aeter∣nitatis, Dominus dixit Apostolis, pacem meam d•• vobis, non quomodo mundus dat, Ego do vobis; De hac inquit David, In pace dormiam, &c.

Dona nobis pacem, ut de pace temporis, per pacem pectoris, transeamus ad pa∣cem aeternitatis.

It is observable, that amongst these seventeen sins,* 1.1669 which are called works of the flesh, Gal. 5. eight of them are of the adverse party to peace; and that all the nine fruits of the spirit there reckoned up, are peace, and the assistants there∣of. Which sheweth, what a concourse of evils is in strife,* 1.1670 and that all good things which we can expect from the Spirit, are in peace. Hence even the heathens feigned Eirene (Peace) to be the nurse of Pluto, their god of riches.

The work of righteousnesse shall be peace, and the effect of righteousnesse,* 1.1671 quletnesse and assurance for ever.

Tamerlane after a great battel with, and victory over the Muscovit,* 1.1672 beholding so many thousands of men there dead upon the ground, was so far from rejoycing thereat, that turning himself to one of his familiars, he lamented the condition of such as commanded over great armies, commending his fathers quiet course of life; (who being now well stricken in years, and weary of the world, delivered up unto him the government of his Kingdome, retiring himself into a solitary life, the

more at quiet to serve God, and so to end his days in peace.) Accounting him hap∣py in seeking for rest, and the other most unhappy, which by the destruction of their own kind, sought to procure their own glory; Protesting himself even from his heart to be grieved to see such sad tokens of his victory.

Yea,* 1.1673 the stern Bajazet marching with his great army against Tamerlane, and by the way hearing a countrey shepheard merrily reposing himself with his home∣ly Pipe, as he sate by the side of a mountain feeding his poor flock, standing still a great while listning unto him, to the great admiration of many, at last fetching a deep sigh, brake forth into these words: O happy shepheard, which hadst neither Orthobulos nor Sebastia to lose: bewraying therein his own discontentment. And yet withal shewing, that worldly blisse consisteth not so much in enjoying of much, subject unto danger; as enjoying in a little, contentment devoid of fear.

Better is an handful with quietnesse,* 1.1674 than both the hands full with travel and vexation of spirit.

Famine.

It is the want of bread, and bread is the stay and staffe of life. When this stay is gone, our lives fall quickly; when this staffe is broken, the thread of life breaks too.

Famine within hath fought more eagerly than sword without. Xenophon re∣ports of one Anaxalaus, accused in the Spartane judgement, for delivering up the City of Bizantium to the enemy, when he saw many die with famine; he answered, he knew difference between warring with an enemy and Nature.

It is numbred among the sore judgements of God, if it be not the sorest; 1. Causing faintnesse and madnesse, Gen. 47.13. 2. Hunger burneth, Deut. 32.24. 3. It causeth pining and languishment, Lam. 4.9. 4. Shame and howling, Joel 1.11. 5. Rage and cursing, Isa. 8.21. 6. It breaks all the bonds of nature, Deut. 28.53, 54. Lam. 4.10. Isa. 9.20. But yet this famine of the body is a light judgement, to a famine of the Word, which drieth up the soul, and bringeth with it eternal death, Amos 8.11, 12.

Miserable was the famine amongst the Jews in Jerusalem, besieged by the Romanes; some chewing the graines of raw wheat; wives snatching the meat from their husbands,* 1.1675 children from their parents, and (that which was most miserable) the mothers from the infants mouths, &c. Many seeing no way but one, went and and laid them down upon the Beers to welcome death. So miserable was the sight, that Titus himself sorrowed and sighed, and stretching forth his hands, called God to witnesse,* 1.1676 that he was not the cause of this calamity. In Transilvania they ate up all the dogs, cats, mice, and rats that they could get; dead horses, loath∣some carrion of other hunger-starved beasts; One man did eat another; A wo∣man having six children, did among them eat one another, until they were at length all six devoured; yna, thieves and malefactors hanged for their villanies, were by the poor and miserably hungry people cut down from the Gallows, and devoured. At Athens the father and son fought for a dead mouse, which dropped down betwen them from the top of the house.

God can cause a famine, either by immoderate drought, Joel 1.10. Or by immoderate moisture, vers. 17. These are usually the natural causes of famine: but 'tis good to enquire after the supernatural, as Jacob enquired who stood on the top of the ladder, and sent the Angels to and fro, Gen. 28.13.

I behold, and low a black horse.

Pestilence.

The word in the Hebrew, Ezek. 14.19. comes from another word,* 1.1677 which signi∣fieth to speak: And indeed in this judgment the Lord speaks aloud.

One calls it, Bellum divinum. Homer saith, that the Plague is the arrow of God: And Hyppocrates, That a great Plague among them, was the Divine disease,* 1.1678 be∣cause a punishment sent from God more immediately, as an evil messenger. And indeed, it hath less of man and second causes in it, than others.

Though second causes are not wholly denied, yet they are hard to be found out;* 1.1679 it puzzles the learned Physicians clearly to express them; some referring it to the indisposition of the air; others to malignant occult qualities in the air, body or diet; some to corruption in the blood; and others to hunger and surfeit: But Senertus concludes very honestly; Qualis sit pestilentialis veneni natura, & qua ejus in qualibet pestilenti constitutione differentia, nemo hactenus satis explicavit. Lib. 4. cap. 10.

Gods hand is seen much in this noisom disease: Some Pestilences kill cattel, and not men; some kill men, and not cattel; and some kill one sort of men, and not others, as the le••rded have observed.

A certain Historian calls it, (and aptly) A scourge of the greatest multitudes, and the handmaid of Famine. For this deadly disease lays heaps upon heaps, (as many places have had lamentable experience,) and scarce leaveth living enow to bury the dead; As in the days of Decius the Emperor. In David's time, Seventy thousand were con∣sumed by it in three days, 2 Sam. 24.15. In Vespasian's days, at Rome,* 1.1680 there died Ten thousand a day, for many days together. And in the year 1345. it was so general through the Christian world, that it destroyed half mankind. Where God gives it a commission, it runs as fire in a corn-field.

Experience clears it, (however some have questioned it) that a godly man may die of the Plague; As did Oecolampadius and others.* 1.1681 Hezekiah is thought to have had it: So had reverend Beza, (his family was four several times visited herewith,) who was much comforted under it, and other heavy afflictions; by that sweet Psalm, as himself witnesseth.

The Arrow that flieth by day; the Pestilence that walketh in darkness.* 1.1682

Political Administration.

Vulgus. The Common people.

I Do not regard (saith Seneca) to please the Vulgar: for, the things that I know, the people do not approve; and the things that the people approve, I know not.* 1.1683 Yet it's good for Princes to know, that if the common people be a beast of many heads, it hath more hands, and therefore not to be despised.

A good Horsman must sometimes use the reins, not always the spur.

Some are to their Country, as the worm in wood, or moth in cloth; not Common-wealths, but rather Common-woes men.

Grievous was the disorder, when Herod cannot be wrought with, but by Hero∣dias; nor Pilate, but with his wife underhand.

It is also hard with the whole body, when the stomack which should feed all, and concoct nourishment, is foul and distempered.

The whole head is sick, and the whole heart faint.* 1.1684

Magistrate.

A good Magistrate is a faithful Deputy of his Maker:* 1.1685 His breast is the Ocean whereinto all the cares of private men empty themselves; which as he received without complaint, so he sends them forth in a wise conveyance, by the streams of Justice: His doors his ears are ever open to suiters; and not who comes first, speeds well, but whose cause is best: On the Bench he is another from himself at home; all private respects of blood, alliance, amity, are forgotten; and if his own Son come under trial, he knows him not. Pity, which is the praise of humanity, and the fruit of a Christian love, is by him thrown over the bar: As for Favour, the false advocate of the gracious, he allows him not to appear in the Court; there only Causes are heard speak, not Persons: Truth must strip her, and come in naked to his bar, without false bodies or colours; A Bribe or a Letter on the Bench, or a word of a Grate man, are answered with an angry repulse: Displeasure, Revenge and Recompence stand on both sides the Bench, but he regards them not, only he looks at Equity right before him. His hand is flower than his tongue; but when he is urged by occasion, either to doom or execution, he shews how he abhorreth merciful Injustice; his forehead is rugged and severe, able to discountenance villany. I know not whether he be more feared or loved, his affections are so sweetly tem∣pered; The good fear him lovingly, the mild sort love him fearfully, and only the wicked man fears him slavishly. If he be partial, it is to his enemy: His sword hath neither rusted for want of use, nor surfeiteth with blood, but after many threats is unsheathed, as the dreadful instrument of Divine revenge. He is the Guard of good Laws, the Refuge of Innocency, the Recompencer of the Guilty, the Pay∣master of good Deserts, the Champion of Justice, the Patron of Peace, the Father of the Country, and as it were another God on earth.

Magistratus vocantur ab Aristotele,* 1.1686 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Qui enim legi concedit imperium, ille videtur Dei permittere imperium.

Amongst the Romans,* 1.1687 the Praetor or Lord Chief Justice might not keep Court and administer Justice upon certain days, without the speaking of these three words, Do, Dico, & Addico: Dabat actionem, dicebat jus, addicebat tam res quàm homines.

The Magistrate hath not to do in sacris, but circa sacra; He may not do Ʋzzia's work, but Hezekia's. The Minister hath vim admonendi, the Magistrate vim co∣ercendi.

Heathens pictured Magistrates by a Fountain, because it conveys water all about.

Bad Magistrates are as a Briar,* 1.1688 or as a Thorn-hedge; a man that takes hold with his fingers is prickt, and glad to let go: Or as the silly sheep, that flying to the bush for defence in weather, loseth part of her fleece. So that a man shall have grief, where he hoped for help and succour. Or like unto Oaks, which are strong, but bear no other fruit but acorns for swine.

A good Magistrate (like thunder) fears many,* 1.1689 hurts few. He sings of mercy and judgment, which are the brightest stars in the sphere of Majesty. He bathes the sword of Justice in the oil of mercy. A well-tempered mixture of both these, pre∣serves the Commonwealth.

Cujus & potestas, ejus est actus: People are but the Magistrates shadow. Good Rulers we must obey as God; bad, for God.

Submit your selves to every ordinance of man,* 1.1690 for the Lords sake.

Superiors and Inferiors.

'Tis good for all, that all are not alike; The Universe could not be either so beautiful, or so orderly, if every particular had the same beauty, or were of the

same order. And he that cannot be content to have less, and to be lesser than an∣other; is altogether unfit not only to be as great, or to have as much as another; but to be, or to have any thing at all. Nor is any man fit to be more than he is, than he that can rejoyce that another is more than he.

Look up to heaven, and there are stars of divers magnitudes; though they are all great, yet not all of a greatness; they are all glorious, but not all alike glorious, for star differeth from star in glory, 1 Cor. 15.41. Look also down upon earth, there we may behold Hills and Vallies, Rocks and Pebles, Cedars and Shrubs, &c. So that the very natural state of the Creature, confutes Levelling principles.

Nay, look upon our selves; and if we consider the faculties of mans soul, and the diverse members of the body, we shall find, they are composed and disposed of parts more noble and ignoble; And yet in their use and situation, there is a most comely and useful order. So some to be rich, some poor; some high, some low; some of one quality and aptness, some of another; and so to be arranged together, that they should mutually respect, second and strengthen one another; must needs be from a Divine beginning.

Both low and high, rich and poor together.* 1.1691

Titles.

It hath been an usual thing to give fair titles to foul acts. Thus would the Jews of old persecute godly men, and molest them with Church-censures, and then say; Let the Lord be glorified, Isa. 66.5. The like did they to the poor man that was born blind, whose eyes Christ had opened, Joh. 9.24. Give God the praise. (Which expression (as is conceived) was some solemn form, in use among that people, when they required an oath of delinquents.) This the Hypocrites made use of,* 1.1692 as when the Devils adjured Christ by the living God, not to cast them out. The Con∣spirators in King Richard the 2. time here in England, endorsed all their Letters with—Glory be to God on high, on earth peace, good will towards men. But well answered Robert Smith the Martyr, when Bonner began the sentence of death a∣gainst him, In Dei nomine; You begin in a wrong name, said he.

It hath also been an usual thing, to speak unto great persons with circumlocution, soothing and smoothing them up in sinful practises. Semper Augustus, is a Title still given to the German Emperors. But Sigismund, once Emperor,* 1.1693 (when a fellow flattered him above measure,* 1.1694 and extolled him to the skies) gave the Flatterer a good box on the ear; And when he asked, Why smite you me? he answered, Why clawest thou me? Likewise a Preacher called Constantine the Great, Blessed, to his face; but he went away with a check. Antiochus Epiphanes is called a vile person, Dan. 11.21. And yet Josephus reports, that the Samaritans writing to him, be∣cause he tormented the Jews, to excuse themselves that they were no Jews, stiled him, by flattery, Antiochus the mighty God. And the Jews by their Orator, Most noble Felix! Act. 24.3. when in truth they worthily hated him for his oppression and cruelty.

I yield (against the unlearned Anabaptists, who use that place, Gal. 3.28. as an hammer to beat down all the seats of Superiority,) that men and women are to be respected according to those places of Honor whereunto God hath advanced them in the world. Christ makes an honorable mention of the Queen of Sheba: Luke dedicates his writings to Noble Theophilus: To the most Noble Governor Felix, saith Claudius Lysias: Most Noble Festus, saith Paul: And John gives the vertuous woman the title of a Lady. Whom God hath honored, let us honor too: Yea, though the Persons be bad, yet the Places are to be respected; and they in regard of their places.

But empty Titles without Realities, are but as cyphers without figures; or empty sounds, that signifie nothing,

Let me not,* 1.1695 I pray you, accept any mans person; neither let me give flattering titles unto man.

For I know not to give flattering titles; in so doing my Maker would soon take me away.

Tyrant.

Formerly Kings were called Tyrants: But because many Kings oppressed their people, therefore now oppressing Princes are only called Tyrants.

Tyrannica vis est,* 1.1696 ad illa quenquam cogere, quae l••x recusat, & ad justitiae non consentan••ae imperioso sermone compellere. Aristotle defines a Tyrant thus: Ty∣rannus est, qui ita dominatur ut ad proprium commodum & utilitatem omnia con∣ferat; He is one that rules so, as to turn all to his own private benefit and profit. He that governs so, governs for himself; whereas true Government seeks and re∣spects the good of others. Just Governors are a general blessing; and their aim is the common, not their private wealth. For any man to oppress another, is very wickedness: But for a Governor or Magistrate, who is set up to be a reliever of others, a helper of the friendless, and a Judge of the widow; for him to oppress and grind the faces of the poor, is most Tyrannical.

Agathocles the Tyrant, caused a Frame of brass to be made, wherein he might both scorch men, and satisfie his eye with seeing them tormented. I have read in Dr. Hall's Decads, that a Martyr going to be burnt, sung Psalms along the way, in an heavenly courage and victorious triumph: The cruel Officer envying his mirth; and grieving to see him merrier than his tormentors,* 1.1697 commands him silence; He sings still, the view of his aproaching glory bred his joy; The enraged Sheriff causeth his tongue drawn forth to the length, to be cut off neer the roots; the poor Martyr dies in silence, rests in peace: Not many moneths after, the butcherly Officer hath a son born, having his tongue hanging down upon his chin, like a Deer after long chase, which never could be gathered up within the bounds of his lips O the Divine hand, full of justice, full of revenge!

It's storied,* 1.1698 that among those babes of Bethlehem, Herod slew his own son also: Which Augustus Caesar hearing of, said, Melius est Herodis esse percum, quàm filium; It were better to be Herod's swine, than his son. Attilus King of Swede∣land, made a Dog King of the Danes, in revenge of many injuries received. The like did Gunno King of the Danes, he made a Dog King of Norway, and appoint∣ed Counsellors to do all things under his title and name.* 1.1699 Did we but live a while (saith one) in Turky, Persia, yea, or but in France; a dram of that Liberty we yet enjoy, would be as precious to us, as a drop of cold water would have been to the rich man in hell, when he was so grievously tormented in those flames.

Tyrants are hated. Xerxes gathered money, the sinews of war; but lost the af∣fections of his subjects,* 1.1700 the joints of peace: He became hereby ill beloved of all sorts, and far a less King, by striving to be more than he was. Yea (how terrible soever) they have their fears, that curb and keep them in for a time at least, from many notorious outrages. Dionysius was so afraid of his life, that he durst not suffer his Brother unstript or searched to come into his chamber; nor any Barber to trim him.* 1.1701 Herod durst not kill John, though he much desired to do it, lest the people should move and mutiny: He knew himself hated by them already for his cruelty and other crimes. Something to like purpose may also be read in the be∣ginning of Q. Mary's Reign, Act. & Mon. fol. 1281.

Tyrants,* 1.1702 by popular laws, (viz. oppressing the great, and dividing their goods amongst the poor rescality) have assured themselves of the Vulgar for a time. Thus did the Tyrant Nabis, after he had possessed himself of the City of Argos.

Yet Tyrants are of a short continuance: They may bear themselves up for a time, but in the end they find, that though Divine justice hath leaden feet, she hath iron hands; though slow in coming, she striketh home.

Sequitur superbos ultor à tergo Deus.* 1.1703

It is wisely observed by Aristotle, and from him by Diodorus Siculus, That the whole family of those Tyrants, who in their government used cruel Counsellors, seldom or never remained in that Kingdom an hundred and twenty years; but were either utterly abolished of God, or of their Subjects basely dethroned. Maxi∣minus (that Mastive-Tyrant) after he had raised the sixth Persecution, and exer∣cised all his cruelties against the Christians, was told to his teeth,

Elephas grandis est, & occiditur;* 1.1704 Leo fortis est, & occiditur: Cave multos, si singulos non times.

And it befell him accotdingly; for at the siege of Aquileia in Italy, he was slain as he slept at noon in his tent, by his own soldiers. The Roman story tells of Nero,* 1.1705 That perceiving himself a lost man, by the revolt of some Provinces, and the gene∣ral complaint of the people against his insolent government; he wandred up and down, and crept first into a thicket, by and by into a cave, with Sporus his filthy Favorite; and at last when he heard of the sentence of death given against him by the Senate, and that their officers were hasting to attach him, he with a little help of one of his servants, cut his own throat.

Richard the Third, obtained the Crown by the murder of his Nephews: And having Tyranniz'd two years, two moneths, and one day,* 1.1706 he was slain in a battel at Bosworth Field, his naked body was laid upon an horse like an hog or calf, his head, arms hanging on the one side, and his legs on the other; and being all be∣sprinkled with mire and blood, he was brought into Leicester, where for two days he lay naked and unburied: After, his body was buried, but without solemnity; and the Stone-chest wherein his body lay, is since made a drinking-trough for horses at a common Inne.

Let us not think it strange, that God doth suffer Tyrants sometimes miserably to afflict his Saints: For he doth it partly for their great good, that they might not grow wanton, but that their saith and prayer might be exercised under the cross; and partly according to their just desert: For if examination be made, we shall find, that for the most part, as contention, covetousness and ambition among the officers, so profaneness and the security of the people draw down common judge∣ments upon themselves. See Cyprian de lapsis; and Euseb. l. 5. hist. cap. 2.

After Phocas, that bloody Tyrant, had slain his Master Mauritius, and reigned in his stead, there was an honest poor man, saith Cedrenus, who was earnest with God to know a reason why such a thing was suffered: To whom it was an∣swered, That a worse man could not be found; and that the sins of Christians re∣quired it. That which these men do spitefully and cruelly, God sometimes doth righteously; setting up Tyrants for a punishment to those that were unthankful for better Government, and would not have Him to reign over them.

My father made your yoke heavy, and I will adde to your yoke:* 1.1707 My father also chastised you with whips, but I will chastise you wioh scorpions.

Read Gen. 10.9. cap. 25, 27. Exod. 1.11.13, 14, 15, 16, 22. 1 Sam. 8. from 10. forward to 19. Mat. 2.16. Act. 23.3.

King.

King, say some, à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, valere, or viribus pollere, propter summam à Deo Regi concessam potestatem; as Rex à regendo. And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fun∣damentum populi. Aquinas (however the Schoolmen defend him) was far out in that Paradox, Dominium & praelatio introduct a sunt ex jure humano: For Govern∣ment

is Gods ordinance in respect of its institution, though for the manner of its constitution it is of man.

Princes are said to have many eyes,* 1.1708 and long arms; because their understanding is enlightned by many, and their power is exercised afar off. Yet had they need to be careful what speeches they let fall from them; for wary Courtiers do as warily weigh their words, as the cunning Goldsmith doth his finest gold, and will easily guess their intentions.

Then do the soldiers of the Church militant triumph most victoriously, when Religion and Piety are the Generals of their Army. How did Constantine over the bloody Maxentius?* 1.1709 Even as Moses did over Pharaoh. How did Theodosius ob∣tain many noble Priviledges? In like sort Theodosius the younger, when the Sara∣cens came to the aid of the Persians, against whom he fought. The Angels from Heaven (like the stars against Sisera) so troubled the Saracens, that in the river Euphrates were drowned an hundred thousand; That it might be sung,

O nimium dilecte Deo,* 1.1710 cui militat aether, Et conjurati veniunt ad classica venti.

And did not Julian while he was religious, make Italy and Africk stoop to the Roman Empire? When suddenly after his revolt, he perished. Socrat. l. 7. c. 18. Thus did Heraclius conquer the Persians, till he became a Monothelite, viz. An Heretick,* 1.1711 holding there was but one will in Christ. Piety and humility will make a Prince more famous than Hannibals incursions through the Alps into Italy; than Scipio's great conquests; Caesars miraculous victory, or Alexanders sole Monar∣chy. Besides, as it shall magnifie him on earth••, so shall it felicitate him in Hea∣ven;* 1.1712 for as one saith truly, Qui non tumet vento superbiae, non cremabitur ig∣ne Gehennae.

Henry the first,* 1.1713 his Embleme was, Rex illiteratus, Asinus coronatus. It's said that in King James, there met a rare conjunction as well of divine and sacred literature, as of prophane and humane; so that he stood invested of the tripli∣city, which in great veneration was ascribed to the ancient Hermes; therefore called Trismegistus; the power and fortune of a King, the knowledge and illumi∣nation of a Priest, and the learning and universality of a Philosopher.

There have been Princes (saith he) and that in this Land, which (as the Hea∣then Politician compared his Tyrant) have been like to ill Phy••icians, that have pur∣ged out the good humors, and left the bad behind them: Or (as Nazianzen) like unto flies, that light upon those parts which are sore, but over-passe the parts which are whole: With whom any thing hath been lawful, but to be religious: some of your gray hairs can be my witnesses.* 1.1714 Thus said he of whom one saith, that for his Religion and learning, he might dispute with that infallible Pope for his triple crown.

Ferdinand the son of Alphonsus King of Naples,* 1.1715 a Prince of rare perfection, and singularly graced with all the vertues of true Nobility; yet by the good fortune of the French against him, and mutablenesse of the Neapolitans (framing their fan∣cies according to the condition of the time) beginning to be had in contempt of them; and receiving an unsufferable affront from an ingrateful and disloyal Captain of his own, unworthily named Justus, keeping him out of his own Castle, and after all means used, admitting no more than his single person; At his very entrance he stabb'd the unworthy wretch to the heart with a dagger, insomuch that he was slain in the midst of his armed soldiers. Which was done with such a countenance and majesty, that the Warders with their weapons in their hands, dis∣mayed with his look, forthwith at his commandment opened the gate, and re∣ceived him in with all his followers. Whereby it appeareth, that in the countenance of Princes rests a certain Divine Majesty, in all fortunes above the common course of Nature; which is of power to daunt the hearts of most disloyal Traitors, in the performance of their unnatural Treasons.

The Royal Scepter belongs to the King, to stretch ou•• in mercy to Hester;

and the Sword to strike Haman in justice. Non minus Principi turpia sunt multa supplicia, quàm Medico multa funera, saith Seneca. However it's storied of Henry King of France, the fourth of that name, called also Henry the Great; that he vanquished all them that opposed themselves to his just pretensions;* 1.1716 and after∣wards vanquished himself, in pardoning them that had banded against him: And yet it's said, France had never the like, and they that come after may justly desire to see the reign of so mighty and so good a Monarch, who made his people live in peace, his neighbours in assurance, and his enemies in continual fear.* 1.1717 Our Henry the sixth, being indeed coursly used in a tumult, and wounded for that he was at an under, yet being restored, he freely pardoned the offender, saying, Alas poor soul, he strook me more to win favour with others, than of any ill will be bare me. A rare example of patience in a Prince.

In the Fable that Achilles was brought up under Chyron the Centaure, part a man and part a beast, is ingenuously (but corruptly) expounded by Machivel, That it belongeth to the education and discipline of Princes, to know as well how to play the part of the Lion in violence, and the Fox in guile, as of the Man in vertue and justice. To be distrustful, is the sinew of wisdom. Yet Queen Elizabeth,* 1.1718 she would not believe any thing against her Subjects, which a Mother would not be∣lieve against her children: She said, she would have her Subjects shorne, but not devoured. Trajan constituting a Ruler of the Praetorium, gave him a sword with this mandate: Hoc ense utaris pro me, justè faciente; contra me utaris, si injusta fecero. Alphonsus the Neapolitan King, had a Standard with the signe of a Peli∣can, piercing her breast with her beak, to let out her blood to her young ones to feed them, with this inscription, Pro lege & grege.

As in bodies, so in the Republique,* 1.1719 the most grievous disease is that which comes from the head. A sin, though it be fearful in all; yet in a King is more eminent and cause of example:* 1.1720 Therefore the sins of Kings are more dangerous than in the Plebeians. However that's a good rule Austin gives: Is he a good King? he is thy Nurse, receive thy nourishment with obedience: If evil, he is thy Tempter, re∣ceive thy trial with patience.

The God of Israel said, the Rock of Israel spake to me: He that ruleth over men,* 1.1721 must be just, ruling in the fear of God.

Court.

The proverb is, Exeat Aulà qui velit esse pius. Yet that's a rare commenda∣tion that is given by Xenophon of Cyrus his Courtiers; That though a man should seek or choose blindfold, he could not miss of a good man. And of George Prince of Anhalt, of whom Melancthon writeth, That his Chamber was Ecclesia, Aca∣demia, Curia; a Church, an University, and a Court. And doubtless such a one was David's Court, Psal. 101.

Therefore let us not shoot our fools bolt rashly, and say of such places, as Nathanael did of Galilee, Can any good come out thence? Scripture affords us a Catalogue of many and pious good Courtiers, in the Courts both of good and bad Princes, whose hearts have not been puffed up with preferment; As Joseph, Obadiah, Nehemiah, Mordecai, Daniel, &c. Yea in the Court of Caesar himself.

All the Saints salute you, chiefly they that are of Caesars houshold.* 1.1722

Subjects.

Submission which we owe unto Rulers, hath in it these six things; 1. Obedi∣ence, Tit. 3.1. 2. Honour, Rom. 13.7. 3. Loyalty, endeavouring their pre∣servation. 4. Piety, in praying for them, 2 Tim. 2.1. 5. Maintenance, tribute must be paid, Christ himself submitted, Rom. 13.7. Lastly, subjection to their pu∣nishments, Rom. 13.4.

We must obey them in things lawful only, for else we must answer as those A∣postles did, Acts. 5.29. We ought to obey God rather than men. And as Poly∣carpus, who being commanded to blaspheme Christ, and to swear by the fortune of Caesar; peremptorily refused, and said, We are taught to give honour to Princes and Potentates, but such honour as is not contrary to Gods Religion.

The Popish Clergy are greatly to be blamed, who from the highest unto the lowest of them, hold themselves not bound and subject to the Civil Magistrate; but in all criminal causes appeal to their Ordinary,* 1.1723 and are not punishable, unlesse they be first degraded, and so delivered to the Secular power. But the Apostle saith, Let every soul be subject unto the higher powers, Rom. 13.1. And Chrysostom ex∣pounds it, If thou be an Apostle, an Evangelist, a Prophet, or whatsoever thou art, thou must be subject, &c. Bernard also to a Bishop, writeth of this matter thus, If every soul, then yours; who excepted you from this universality? He who attempteth to except you, attempteth to deceive you.

The Donatists, Brownists and Anabaptists, do duely merit reproof, together with the froward perverseness of many; who under a pretence of conscience, refuse to submit unto the reasonable constitutions of Authority; hereby causing the Gospel to be disgraced, as a profession denying obedience to Magistrates; We had need to be subject, that we may win due credit to the Religion we professe.

Render therefore unto Caesar,* 1.1724 the things which are Caesars.

Reward.

There are some can speak no other but the horse-leeches language, Give, Give: Like the Ravens of Arabia, that full gorged, have a tunable sweet record; but empty,* 1.1725 screech horribly. Plutarch reporteth of Stratocles and Dromoclites, a couple of corrupt officers, who where wont to invite one another to the golden harvest, thereby meaning the Court, and the Judgment-seat. Such are no other than Latrones Publici, publique robbers, as Cato calls them.

We ought to shake our hands from bribes; as Paul shook off the viper: And be so far from saying, Give ye, that we should rather say to them that offer it, Thy money perish with thee.

Olim didici quid sint munera. Rain is good, and ground is good, sed ex eorum conjunctione fit lutum,* 1.1726 of the mixture of these two is made dirt; so, giving is kind, and taking is courteous: yet the mixture of them maketh the smooth paths of justice foul and uneven. Nec prece nec pretio, should be the Magistrates Motto.

That which is sinfully gotten, shall be miserably lost. Many give bribes to un∣do others, and all who receive bribes, undo themselves. What is the advantage of any sinful gain, when the fire of Gods wrath consumes the gainer?

Bribery never brought any lasting materials to build with;* 1.1727 either the actour of in∣justice or his heire shall find a fire in the foundation, a fire in the stones and timber of his house, and down 'twill come.

A publique person should be above all price, or sale; As he should have nothing to lose, so he should have nothing to get.

Some are bribed out of their Religion. The Papists propose rewards to such as shall relinguish the Protestant Religion. Thus they tempted Luther, but he would not be hired to go to hell.

Thou shalt take no gift: for the gift blindeth the wise,* 1.1728 and perverteth the words of the righteous.

Nobility.

A Nobleman stands not upon what he borrowed of his Ancestours, but thinks he must work out his own honour; greatness doth not make him scornful or imperi∣ous; but rather like the fixed starres, the higher he is, the lesser he desires to seem; Neither cares he so much for pomp and frothy ostentation, as for the solid truth of nobleness: None can be more pitiful to the distressed, or more prone to succour, and there most where is least means to sollicit, least possibility of requital; he is equally addressed to warre and to peace; he is more careful to give true honour to his Maker, than to receive civil honour of men; he knows it is but vain to hunt after glory and applause of the world, he knows that the body of Nobility consists not in blood.

The Turks never respect the birth or quality of any man in their advancements.

Christian Nobility is the best and truest; where God himself is the top of the kin, and religion the root; in regard whereof all other things are but shadows and shaps of noblenesse.

Vertue is instead of a thousand Eschucheons.* 1.1729 Since thou hast been precious in mine eyes, thou hast been honourable.

Good Nobles are black swans, and thinly scattered in the firmament of a state, even like stars of the first magnitude. We may say of such as Luther doth of Elizabeth Queen of Denmark, a pious princesse, Scilicet Christus etiam aliquando voluit Reginam in Caelum vehere.

—Not many noble are called.* 1.1730

Judge.

Bonis nocet qui malis parcit.

Antiquity reports, there were certain images of Judges set up at Athens,* 1.1731 having neither hands nor eyes; implying that such persons should, neither be affected with relations, nor bribed with gifts.

Those were happy dayes in the time of Basil Emperour of Constantinople, who, whensoever he came to his judgment-seat, found neither party to accuse, nor de∣fendant to answer.

An Heathen could say, Non e••im colorem vestium, quibus pretexta corpora sunt,* 1.1732 aspicio oculis de homine non credo, habeo melius certiusque lumen, quo a falsis vera dijudicem, animi bonum animus inveniat.

He that justifieth the wicked, and he that condemneth the just:* 1.1733 even they both are abomination to the Lord.

Humane Council.

Counsellors have great power, to hurt or to do good among Kings and Princes. It is therefore a happy conjunction when good Kings and good Counsellours meet together. Yea, many times bad men are good Kings, when they are attended with good Counsellors; whereas bad Counsellors often make a good man a bad King, and by their poysonous whispers and instillations at the ear, corrupt the hearts, and taint the spirits of the best Princes.

In the multitude of Counsellors there is safety (saith Solomon) then they must needs be unsafe,* 1.1734 who neither have none to give them counsel, or refuse wholesome coun∣sel when, tis given.

Good counsel directs how to judge of things, how to speak, and how to act.

Counsel is to a man without wisedome, as bread is to a man that is hungry, or as cloaths to a man that is naked.

A good Counsellor may be an Angel, nay a god to another, as Moses was to Aaron. Hence one special thing the Primitive Christians prayed for the Empe∣rour was; that God would send him Senatum ••idelem.

To give counsel is a work of the wise, and they who are most unwise have most need of counsel, though they seldome think so. And it may be a very disputable question, who is the wiser man, he that gives good counsel, or he that readily recei∣ves it, and makes good use of it.

However, as we ought to do nothing unto others, but what we would have done unto our selves; so we should advise nothing unto others, but what we our selves would do: It puts strength into a rule, when he that gives it, is ready to en∣liven it by his own practice.

He that hearkeneth unto council is wise.* 1.1735

Policy

What ever is framed without Policy,* 1.1736 is like unto a building, which is in the air without any support or foundation.

The actions of Princes (saith the Historian) are like unto strange lights, appear∣ing by night in the aire,* 1.1737 which hold mens eyes busied with the intentive behold∣ing of them; some thereof divining well, and some others evil, according to the diversity of the beholders conceits and humors.

Nothing is more Politique,* 1.1738 than to make the wheels of our mind, consentrick with the wheel of fortune.

'Tis another point of policy,* 1.1739 never to engage a mans self peremptorily in any thing, though it seem not liable to accident; but ever to have a window to flie out at, or a way to retire. Like the fable of the frogs, which consulted when their plash was drie, whither they shauld go; one moved to go down in a pit, because it was not likely the water would drie there; to whom another answered, true, but if it do, how shall we get out again?

It is the Turks Policy, to be in league with them that are farthest and remotest, that so he may the more easily conquer those that are neerest him; for then they that are remote may not joyn with his neighbours; and by this means, by little, and little, he may come to conquer the most remote, and circumvent them, who are forsaken of the other.

When the whole body Politique is sick, it behoves them in place to mind particu∣lars, and foresee where the soare is like to break out.

Great bodies have strong reluctations,* 1.1740 and dye not with one fit, or by one blow.

It was the counsel and practice of Lysander, to eek out the lions hide, with the foxes skin, if need were. And that Arch-arch presents strange patterns to Princes, telling them,* 1.1741 that justice it self should not be sought after, but onely the appearance; because the credit is an help, the use a cumber.

But when all is done, true Piety will prove the best Policy.

And the Lord commended the unjust steward,* 1.1742 because he had done wisely: for the children of this world are in their generation wiser than the children of light.

Stage-Play.

Ludi prabent seminanequitia.

Austin tells us how Alipius was corrupted by them. Plato complaineth, how the youth at Athens. One of our Countrey-men professeth in Print, that he found Theatres to be the very hatchers of all wickednesse, the brothels of bawdry, the black-blasphemy of the Gospel, the Devils chair, the plague of piety, the canker of the Common-wealth, &c. He instanceth on his knowledge, Citizens wives confessing on their death-beds, that they were so impoysoned at stage-plays, that they brought much dishonour to God, wrong to their marriage-beds, weaknesse to their wret∣ched bodies, and wo to their undone souls.

It was therefore great wisdom in the Lacedemonians, to forbid the acting of Co∣medies or Tragedies in their Common-wealth, and that for this reason,* 1.1743 lest either in jest or earnest any thing should be said or done, contrary to the laws in force among them.

—Fornication, and all uncleannesse,—let it not be once named amongst you,* 1.1744 as becometh Saints:

Neither filthinesse, nor foolish talking, nor jesting, which are not convenient. Much lesse acted, as in Stage-playes.

Reformation.

There is a

• 1. Formation.
• 2. Deformation.
• 3. Reformation.

The formation was at the first creation of the world; then God put all things into a ••ood form and order: He beheld all that he had made, and lost was good, exceeding good. After that came a deformation; by the fall of man, and that put all out of order again. Upon that a Reformation was made, Principally by Jesus Christ. So that the time of the Gospel is the time of Reformation, Heb. 9.10. And now ought Christians especially to endeavour it. But know,* 1.1745 that true Re∣formation must begin at our selves. He that will repair an house, must begin at the foundation. So, if we will have a Reformation, we must reform our selves first; and therein begin with the heart, and cast out the unclean lusts; afterwards reform our members, else we shall be but whited. Tombs and painted Sepulchres, as the Pharisees were. In the next place, let us reform our Families; after that, let e∣very one in his place labour to reform the Town in which he dwells: and so pro∣ceed; This is the best order in reforming.

To reform, Alsted propounds three rules,

• 1. Deplorandum.
• 2. Implorandum.
• 3. Explorandum.

Reformation is a work, that hath ever gone heavily on, and hath met with much opposition. Luther compared the Cardinals and Prelates that met at Rome about reformation of the Church, to Foxes, that came to sweep an house full of dust with their tails: and instead of sweeping it out, swept it all about the house, and made a great smoke for the while: but when they were gone, the dust fell all down again.

Publick respects should be the rapt motion to carry our hearts contrary to the wayes of our own private respects, or concernments: For consider, as it is not the tossing in a ship, but the stomack that causeth sicknesse; the choler within, and not the waves without: So, the frowardnesse of men that quarrel with Reforma∣tion, and not the work it self, which is Gods commandment.

Magistrates are to have the main stroke in Reformation of Religion, but Mini∣sters must also move in their own orbe, and do their part too.

Ejusdem non est invenire & perficere. There have been many renowned Re∣formers,

as Luther, Farellus, &c. abroad: and many here at home, who did (for their time) worthily in Ephrata, and are therefore famous in Bethlehem: But yet many things were left unrectified, which either they did not see, or could not help. All which may shew us, that it is a praise proper to Christ only, to be Al∣pha and Omega, Author and Finisher of that he sets about.

Behold, * 1.1746 I make all thinks new.

Read Isa. 65.17, 18.2 Cor. 5.17.

Mutability.

Princes are like the Sun, and great Subjects are like the Dials; if the Sun shine not on the Dial, no man will look on it. Wicked purposes are easily checked, not easily broken off; Sauls sword is scarce dry from the blood of the Philistines, when it thirsts anew for the blood of David; Saul rent Samuels garment, now David Sauls; both were significant; the rending of the one, signified the Kingdome torne out of those unworthy hands; the cutting of the other, that the life of Saul might have been as easily cut off. Both signes and symptoms of mutability.

The greatest changes are incident to the greatest persons. Rulers of times become captives, and they who sate on Thrones, live in Prisons. Nebuchadnezzars good∣ly image did degenerate and gradually abase from a head of gold, to a breast and armes of silver, thence to belly and thighes of brasse, to legges of iron, and feet of iron and clay. All these represented some Kings and Kingdoms falling, and o∣thers rising upon their ruines, till a Kingdom do arise, which should never fall.

The most durable creatures are changeable; the heavens are an emblem of con∣tinuance, yet in a perishing condition; and shall be (if not totally annihilated, yet) much altered from what they are; as will amount to this; They are no more. The mountains and rocks change ordinarily by the power of time, every mixt bo∣dy hath the seed of corruption in it, and therefore must corrupt naturally, though God should not destroy it providentially or judiciarily.

Man is a very mutable creature; In his body, suffering every day an alteration, perfective or corruptive; yea, while he is growing stronger, hasting not only to weaknesse, but to dissolution. Farther, consider him in reference to his mind, we use to say of several men, so many men, so many minds. And for his civil state, * 1.1747 of honour, power, riches and relations; day unto day makes report, that it is of little continuance.

Man hath three great changes

• 1. In his outward condition, a change from weaknesse to strength, from poverty to riches, from sorrow to joy.
• 2. Death is the great change of mankind: The Saints change for the better, wicked men for the worse.
• 3. At the Resurrection; for this corruptible must put on in∣corruption, and this mortal must put on immortality.

Only mortality is the stage of mutability: for beyond this world there are no chan∣ges. Heaven and Hell a state of eternal blessednesse or wretchednesse, have no chan∣ges in them, nor anything that is Heterogeneal, or of another kind. Heaven which hath light and joy in it, hath no darknesse, no sorrow at all in it; Hell which hath darknesse and sorrow in it, hath no light nor joy at all in it: Mixtures and changes are made here on earth, when our last change is fully come, we shall go beyond all changes.

All the dayes of my appointed time will I wait, * 1.1748 till my change come.

Help, Aid or Assistance.

Many mens helps are like that of Hananiab to Jeremiah, cap. 28.13. They break some yokes of wood, that they may have the better occasion to make for them yokes of iron.

There is a two fold help God giveth,

• 1. Common; And this Gods people have with the rest of all the world.
• 2. Special; Carrying them forth to do gracious acts, and to perform good compleatly. Without me ye can do nothing, John 15.

Far were the Romans from helping the oppressed Britains, * 1.1749 when they sent for aid; they complained, that betwixt the barbarous enemy and the Sea (as two kind of deaths) they were either murthered, or drowned; but their implorations prevailed not. But the Saints comfort is, that where humane help faileth, divine beginneth.

Give us help in trouble: for vain is the help of man. * 1.1750

Desolation.

I will utterly consume all things from off the land, saith the Lord, I will consume man and beast, I will consume the fowles of the heaven, and the fishes of the sea; This is a threatning against Juda, by the Prophet Zephaniah; * 1.1751 the strangest devastation and destruction that ever was; for in the plague of Egypt, there was the death of the first-born, the death of beasts, and of the fishes, by water turned into blood; but I find not that the fowles of heaven were destroyed. In the drowning of the world, although the beasts of the field, and fowles of the air perished; yet cannot I collect the destruction of the fishes: But in this, man and beast, and fish and fowle, all things are threatned to be destroyed.

Hierom affirmeth the like of his native Countrey, wasted so with warre, * 1.1752 that besides air and earth, and briars, and forrests, all was destroyed. And that we may not wonder at this severity of God, here what he elsewhere saith; In my Countrey their belly is their god, their glory is in their shame, and they minde earthly things: And so their end hath been destruction, and utter desolation.

True it is, that desolation is the fruit of sin, witnesse Sodom, which was once as Egypt, yea as Eden; but is now a place of Nettles and Salt-pits Judea, that once Lumen totius Orbis, now laid desolate: And Babylon a place if we may believe Strabo) of incredible fertility and increase; yet suffering destruction by thy Medes. It were easie to instance in the seven Churches of Asia, the Palati∣nate, and other parts of Germany, &c. Yea, such is the hatred God beareth to sin, that his hand is upon the insensible creatures for mans sake.

A fruitful land turneth he into burrennesse for the wickednesse of them that dwell therein. * 1.1753

Arts and Sciences, commendable and cursed.

Ars.

NEmo est quin aliquâ arte praeclarus est.

Art is twofold, of

• 1, Body.
• 2. Soul.

Either

• 1. Cosmetick, * 1.1754 Art of Decoration.
• 2. Medicinal, Art or Cure.
• 3. Athletick, Art or Activity.
• 4. Voluptuary, eruditus luxus, as Tacitus calls it.

It is storied, that about Astreds time, King of England, before his instaura∣tion, there was not a Grammarian sound in his Kingdom to teach him.

Nulla ars doceri praesumitur, nisi intentâ priùs meditatione discatur.

Artisicium est judicare de arte; is a maxime of infallible truth; and yet ig∣norance begets confidence.

He that teacheth man knowledge, * 1.1755 shall not he know?

Ingenuity.

The wit and mind of man, if it work upon matter, which is the contempla∣tion 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 fine∣nesse of thread and work, but of no substance or profit.

Socrates said of a Scholar, * 1.1756 he must be studious. Concerning Origen, he had this commendation, Origeni nulla pars aetatis periit à studiis. Again, Origenis in∣genium sufficiebat ad omnia pardiscenda, Again, Qui ex scriptoribus qui post Originem vixêre, non insigniter est ab eo adjutus? And Jerome stiles him, Ma∣gistrum Ecclesiarum post Apostolos. Cyprian when he called for any of Tertulli∣ans works, used to say, Da Magistrum.

Of Daout Bassa the new Viser to Mustapha Emperour of the Turks,* 1.1757 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 brevi∣ty 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 Prea∣cher doth wisely exhort us, that we preser saving studies, which are easily per∣ceived, 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 Chroni∣cles 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 in∣juries 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 la∣bour, wearinesse to the body, without any satisfaction to the mind.

—Of making many Books there is no end, * 1.1758 and much study is a wea∣rinesse 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 Ʋarro, that he was a general Scholar. Of Albertus Magnus, Nihil penitus fugit, omnia perfectè novit.* 1.1759 Of Tostatus (otherwise called Abulensis) Omnium scientiarum doctrinarum{que} arca fuit & emporium. Lactantius of Tertul∣lian, 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; * 1.1760 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 over∣ween, 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. * 1.1761

Musick.

Lord I am a musical instrument (saith Nazianzen) for thee to touch, * 1.1762 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 com∣pany, 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, * 1.1763 saith, Haec quum de secreto naturae tanquam sensuum regina, tropis suis ornata pro∣cesserit, reliquae cogitationes exiliunt, omnia{que} 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 th••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 pur∣poses) and is condemned. God made not man more avium minurire, nor to sport on earth, as Leviathan doth in the Sea: And when he is cast out of one Paradise, to make himself another. It is charged as a foul fault upon those Sensualists, Jam. 5.5. That they had lived in pleasure on the earth, and been wanton.

Musical instruments are called, The delights of the sons of men, Eccl. 2.8. because the Musick of instruments is proper unto men, whereas the musick of voice is in birds also. But it is good to remember that old age will come, and then

All the daughters of musick shall be brought low. * 1.1764

Devil.

Quasi do evil: Or, a Divellendo, for he would pull men from God: Or, of duo two, and bolus a bit, because he makes but two bits of man, one of his body, the other of his soul; Or, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, à trajiciendo, because he striketh tho∣row with his darts. Or, because he is the Calumniatour Accusing

• 1. God to man.
• 2. Man to God.
• 3. Man to man.
• 3. Man to himself.

The Divel is Leo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a roaring lyon, and lyes in wait for the Church; but Christ her invincible champion, * 1.1765 is ever at hand for her help, who is Leo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the lyon of the tribe of Judah, that delivereth us from the wrath to come.

The first Adam was conquered of the serpent by gluttony, pride and avarice. By gluttony, when he did eat the forbidden fruit; by dride, desiring to be as God; and by covetousnesse, being discontent with his present estate. So the second Adam is assaulted by the same serpent, with gluttony; If thou be the Son of God, command that these stones be made bread; With Pride, the Devil taketh him up into the holy city, and setteth him on a Pinacle of the Temple, and saith, cast thy self down, &c. And with Avarice, for he taketh him up into an exceeding high mountain, and shew∣eth him all the Kingdomes of the world, and the glory of them; and saith unto him, All these things will I give thee, if thou wilt fall down and worship me.

Whereas Scripture saith, the Devil was a murtherer from the beginning, Joh. 8.44. We are not to understand from the first absolute beginning, for then he had no being; nor from his own beginning, for at his creation he was good: But so soon as ever man was, he was resolved to destory him, and so with reference to the intention, he is so called.

As the Vulture feeds best upon the most stinking carrion, so the Devil upon the most corrupt hearts. Hence he is called the unclean spirit, Mat. 12.43.1. Af∣fectione, because he loveth uncleanness. 2. Persvasione, because he perswades men to it. 3. Habitatione, because he inhabits unclean hearts; he finds them foul, he makes them worse. Wheresoever the great Turk sets his foot once, no grasse grows, they say, ever after: Sure it is, no grace grows where Satan dwels.

Christ casts the Devil out of the poor sinner where he did possesse, for these causes especially justified by law, viz.

Because

• 1. He payes not the rent. * 1.1766
• 2. He suffers the house to decay.
• 3. He imploys it to base uses.
• 4. God himself will dwel in it.

A Conjurer expels the Devil, not by constraint, but by consent; and therefore when he is cast out by wicked men, it is by compact, and he will be sure to gain by

the bargain: But Christ is stronger than he, and therefore casts him out by main force.

The Panther hath a pleasant smel, and beautiful skin, but a foul face; and when she would prey upon beasts which come to gaze on her, she hides her head: * 1.1767 So the Devil; he is also a very turn-coat; At Lystra he appeared like a Comedian, At Athens like a Philosopher, At Ephesus like an Artificer, to Saul like the old Prophet; who could have spoken more gravely, severely, divinely than the fiend did? But, as when one commended the Popes Legate at the counsel of Basil, Sigis∣mund the Emperour answered, Tamen Romanus est: So when Satan comes com∣mended to us, under what name soever, let us cry out, yet he is a Devil.

The Devil is restlesse in mischief. Non dormitat (saith one) Semper-vigil ille Synagoge sua Episcopus; he is vigilant and diligent, restlesse, and unquiet, as Cain. As Pliny saith of the Scorpion; that there is not one minute wherein it doth not put forth the sting.

Bernard in a rapture, was before the judgment-seat of Christ, * 1.1768 and Satan implea∣ding him. Saith he, Thou hast been so and so—Answ. 'Tis true, vile I have been, but Christ hath a double title to Heaven, both as heir, and meriting, the one of these he keeps to himself, but the other he hath given me.

The readiest way to kill the serpent, is to break his head; The Devils head is cut off, if we resist his first assault: For as David slew Goliah by hitting him in the forehead, so we must gather stones out of Gods brooke, that is, his holy book, and sling them at the Devils head. And know, if the Devils without Christs leave, had no power to enter into the Gaderens swine, much lesse over Gods own sheep.

Satan is so vext at mans devotion, that Origen saith, * 1.1769 there is no greater torment to the Devils, than to see man addicted to the Scriptures: In hoc eorum omnis slam∣ma est, in hoc uruntur incendio. Chrysostom saith, we may lash or scourge him by sasting and Prayer; And indeed the Prophet calls it a charm, or inchantment. Isa. * 1.1770 26.16.

When the Devil would assault a poor soul, the best way is to imitate Christ; * 1.1771 who stands not arguing the case with him, but cuts him off short with a vehement check and reproof: turning him over to his Father, to give him his du••; Saying, The Lord rebuke thee. Zech. 3.2. It is not fit▪ saith Chrysost••m) for a Matron to scold with a Strumpet.

Your adversary the Devil, as a roaring lyon, walketh about, * 1.1772 seeking whom he may devour:

Whom resist stedfast in the faith.

Salt.

It is observed, that Nature hath prudently mingled salt with all things, that they may not easily putrify. Greges enim pecorum urinam salsissimam essundere videmus; & in omnes stirpes salem infusum, saith Bodin. Yea, * 1.1773 there is indeed in every thing we eat, a natural and concealed salt, which is seperated by digestions; * 1.1774 as doth ap∣pear in our tears, sweat and urines, although we refrain all falt, or what doth seem to contain it.

Certainly the Spirit (as salt) must dry up those bad humors in us, that breed that never-dying worme; and (as fire) must wast our corruptions, which else will carry us on to the unquenchable fire. And we must also make out mortification, and holy discretion; as also sincerity of doctrine and discipline, whereby the Saints are seasoned and preserved from the putresaction of sin and orrour. Else we shall be in danger to run Ecebolius his course, of whom it is said; Ecabolius So∣phista qui legebet Rhetoricam Julian••, discipuli fortunam secutus, à christianis ad ethnicos descivit, tandem{que} Juliano extincto ad Christianos rever su••, Prae foribus Templi prostratus clamitabat, Calcate me salem insipidum.

What intollerable blasphemy in the conjuring of salt among the Papist•• It is thus;

I conjure thee, O sals, by the living God, &c. that thou mayst be made a conjured salt to the salvation of all them that believe. And that unto all such as receive thee, thou mayst be health of soul and b••dy: and that from out of the place, wherein thou shalt be sprinkled, may fly away and depart all phantasie, wickednesse or craftinesse of the Devils subtilty, and every foul spirit, &c.

Have salt in your selves. * 1.1775

Poyson.

It is subtle and spiritful, and therefore incorporates with that which is most sub∣tle in man, his spirits; flat, grosse and dreggish liquor, will not quench the fiery thirst of poyson; it drinks nothing but pure spirits: drying them up, and corrup∣ting the blood in which the spirits are.

Yet God is said to have made all things double, and if we look upon the works of the most high, there are two and two, one against another; that one contrary hath another, and poyson is not without a poyson to itself. So, nor poyson, but hath its Antidote in Nature.

The Scythians and other Nations, used to dip their darts in the blood and gall of Asps and Vipers, the venemous heat of which, like a fire in their flesh, killed the wounded with torments, the likest hell of any other.

The poyson of Asps is under their lips. * 1.1776

Lottery.

The Heathens used to cast Lots, to find fit and seasonable times, as they thought, for effecting such things as they desired with good successe. The manner was this, There was a Pitcher into which papers, with names of the several moneths written on them; and rolled up were cast; yea, also papers with the names of every day, and every moneth were cast in; then one blindsolded put in his hand, and pulled out a paper, and according to the marks which they had set down, such a moneth proved lucky, * 1.1777 and such a day in the moneth; And by Gods providence it so fell out in Hamans time, that their supposed lucky day (as they called it) was on the twelfth moneth; whereby it came to pass, that their plot was deseated, before the time of accomplishing thereof.

The Providence of God extendeth to the disposing of all things, * 1.1778 even those things also, which in regard of us, are meerly contingent and casual. Chance-medly is Providence; Cambyses lighting off his horse (after he had been shewing great cruelty to them of Athens) his sword flew out of his scabberd and slew him. * 1.1779

The lot is cast into the bosom••; but the whole disposing thereof is of the Lord.

Sooth-Sayer.

Although the word Augur (being not taken in his own proper sense and significati∣on, * 1.1780 but generally by the Trope Synecdoche) signifying all sorts of divining whatso∣ever; yet Roman Antiquity delivers to us three principal kinds of foretellers in for∣mer times, namely, Aruspices, Anspices, and Augures; All which we english Scoth∣sayers, though the latine word do import a main difference worth our observation.

The Aruspices did divine or foretel things to come, by beholding the entrails of beasts sacrificed: whence they had their name, ab Aras inspiciendo. These were also called Extispices, ab exta ospiciend••. And they observed whether the

beast did come to the Altar willingly, whether he died without much strugling or loud bellowing, at one blow, or many; Again, whether the bowels were af an unnatural colour, or ulcerous: Moreover, whether the flame of the fire were smokie, whether it rolled or tumbled in the aire, or were of any continuance, &c. All which were unfortunate Presages, as the contrary did betoken a good and fortunate issue to their designments.

[unspec 2] The next were the Auspices, which did foretel things, by beholding the flight of birds: Auspices quasi avispices, ab aves aspiciendo.

[unspec 3] And lastly, the Augures did divine from hearing the chatting or crowing of the birds: whence they are called Augures, ab aviam garritu.

The two last kinds have occasioned such like Phrases as these; * 1.1781 bonis avibus or aspiciis and malis avibus; And because they would begin nothing inauspicato, without the counsel of the Augures: hence Auspcari rem hath been translated, to begin a matter.

The Ephesians were much addicted to such like wicked practices, * 1.1782 as likewise to Judiciary Astrology, Necromancy, &c. Hence the Proverb, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for the black Art. The Samaritans also, and hence that malicious slander of the Jews, Say we not well, that thou art a Samaritan? that is, one that dealeth with the Devil.

There shall not be found among you any one that—or that useth divination or—. * 1.1783

Ʋision

Visions were once a special way of divine revelation; a principal means, by which God broke his mind, and unlockt the secrets of his counsels.

Of visions, some were more open, 1 Sam. 3. and some more private, Judg. 13. Some were without any trance or ravishment, Gen. 15.1. and others were accom∣panied with trances, Numb. 24.16. Dan. 10.9. 2 Cor. 12. Pauls soul had so much acquaintance with God, as he became a stranger to his own body. Further∣more, some visions were presented onely in bare naked words, others were cloathed in types and figures, in the shapes of beasts, souls, trees, stones, &c. As to Ezekiel and Daniel in their prophesies, and to John in his revelations. Lastly, Scripture hints ano∣ther difference, there were visions of the day, and visions of the night. And after this manner God somtime made his mind legible to his servants.

Take we notice of our Priviledge under the Gospel, Heb. 1.2, 3. We have a vision which outshines all the visions that ever the Prophets or Patriarchs had from the beginning of the world. Their light was darkness, at most, but a shadow, their visions were obscurities, and their Revelations concealments, compared with ours.

We read in the Roman History, of a vision that Brutus had, the night before the unhappy fight at Philippi, calling him into Macedonia too, but for his utter ruine. This was a vision from the Devil (doubtlesse,) that old man slayer. Many more I might mention. We had need to prove the spirits whether they be of God. Many have pretended instincts, inspirations, Revelations immediate and extraordinary; Montanus had his 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. Heathe∣nish 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 Midiani∣tish 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 Revela∣tion, 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 advan∣tage of the weakness of his Melancholy and unsetled spirit, gave him a transportan∣tion 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 hu∣mility, 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, * 1.1784 neither by spirit,—

Apparition.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 affright∣ed, 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, * 1.1785 that the motions of spirits clothed with bodies in their Appariti∣ons, 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, * 1.1786 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 ••••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, * 1.1787—

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 be∣fore. 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 pra∣ctices: 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 Cre∣ation, 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, but they are either false, or uncertain; there∣fore I mention them not.

Witchcraft is fitly called the Black Art, for there is no true light in them that use it, Isa. 8.19, 20. They depart from God and his testimony, and so tempt the Devil to tempt them. And they which in case of Loss, or Sickness, &c. make Hell their refuge, shall smoke and smart for it in the end. Satan seeks to them in his temptations, they seek unto him in their consultations; and now that they have mutually found each other, if ever they part, it is a miracle. He is an unspeakable proud Spirit, and yet will stoop to the meanest man or woman to be at their com∣mand; (The Witch of Endor is twice in one verse called the Mistress of the Spirit, because in covenant with him, * 1.1788 1 Sam. 28.7.) whereby he may cheat them and their clients of salvation. Every one that consults with him, worships him, though he bow not, as Saul did: Neither doth that old Man-slayer desire any other reve∣rence, than to be sought unto.

Some have thought Witches should not die, unless they had taken away the life of Mankind: But they are mistaken, both for the act of the Witch, and the guilt; as also because of the league and confederacie with the Devil, which is high treason against God, because he is Gods chiefest enemy. And therefore though no hurt ensue this contract at all, the Witch deserves present and certain death for the contract it self.

Thou spalt not suffor a Witch to live. * 1.1789

Vocatio Particularis.

EVery one ought to be a man of Imployment: Every one ought to have some business to turn his hand unto. It was said to Adam, and in him to Mankind, not only as a curse, but as a command, In the sweat of thy face shalt thou eat bread, Gen. 3.19. Not that every man is bound to labour in such an imployment as causeth the face to sweat; But thereby is meant serious labour and imployment in some honest Calling.

Consider,

• 1. The law on Adam binds all his posterity; None may eat the bread of idleness, 1 Tim. 4.13.
• 2. The state of Innocency endured not idleness.
• 3. God who is the Author of our Being, is the Author of our Calling.
• 4. Not to live in an honest Calling, is to live unjustly, Eph. 4.28.
• 5. Christ himself submitted to the law of Creation, for our example.
• 6. The blessing of God on honest labour, and his curse on idle persons.

Yea, it is a great blessing when we freely enjoy the exercise of our Callings. It is our duty to have a Calling; and it is a mercy to go on profitably and peaceably in it.

The Emperor and the Pope being sained by the smart invention of a Satyrist to be reconciled, and both placed in their Majestick Thrones; The States of the World are brought in before them:

• First comes a Counsellor of State, with this Motto, I advise you two.
• Then a Courtier, I flatter you three.
• Then a Husbandman, I feed you four.
• Then a Merchant, I cosen you five.
• Then a Lawyer, I rob you six.
• Then a Soldier, I fight for you seven.
• Then a Physician, I kill you eight.
• And lastly a Priest, I absolve you all nine.

This was his Satyr of his Times.

Diligence in a lawful Calling, is the best remedy against Poverty, which oft prompts a man to Theft. Seneca said, He had rather be sick in his bed, than idle.

That Jonah had a Calling or Occupation, it's plain they took it for granted, cap. 1.8. At Athens, every man was once a year at least, to give account to the Judges, by what Art or Trade he maintained himself. By Mahomet's law, the Grand Signior himself must use some Manual trade: Solyman the Magnificent made Arrow-heads; Mahomet the Great, Horn-rings for Archers, &c.

A Kinsman of the Bishop of Lincoln begging of him to bestow an Office upon him: He answered, Cosen, if your Cart be broken, I'll mend it; but an Husband∣man I found you, and so I leave you.

Let every man abide in the same Calling wherein he was called. * 1.1790

Husbandman.

Great men were antiently much addicted to husbandry, (as Ʋzziah, 2 Chron. 26.10. and Job, cap. 1.3.) which Socrates called, the horn of plenty: And the Romans reckoned, that Corn was never so cheap, as when men were fetched from the Plough, * 1.1791 to govern the Commonwealth; Quasi gauderet terra laureato vomere, & aratro trium phali.

But now the case is otherwise, as Beza complaineth, that Husbandry and Shep∣herdry are left for the basest and simplest men, and for such as all others might prey upon. Which bringeth to mind, saith he, that which once I saw painted in a table, where the Noble-man had this poesie, By my sword I defend you all; The Clergy-man, By my prayers I preserve you all; The Country-man, By my labour I feed you all; Lastly, the Lawyer, I devoure you all.

Issachar is a strong ass, couching down between two burdens. * 1.1792

Physician.

Physick is either

• 1. Curative, Or,
• 2. Preventive.

Curative Physick we term that, which restoreth the Patient unto sanity, * 1.1793 and taketh away Diseases actually affecting, whether chronical or acute, of long or short duration and danger.

Preventive we call that, which by purging noxious humours, and the causes of diseases, preventeth sickness in the healthy, or the recourse thereof in the vale∣rudinary.

The medicine must not be in the power of the sick, but of the Physician.

The Remedy not fitted to the Malady, it increaseth daily.

The disease being inveterated, 'tis necessary to proceed slowly in the cure; for he that desires to do all together, confounds all.

Paracelsus, glorying that he could make other men immortal, died himself at forty seven.

They say, there are some Diseases are Opprobria Medicorum; * 1.1794 they do puzzle the most learned Physicians, and put them to a stand: But Christ cures all; for, Omnipotenti Medico nullus insanabilis occurrit morbus.

They that be whole need not a Physician, but they that are sick.

Merchant.

Merchandise well managed, is of great use to Kingdoms and States, for many reasons: viz. For

• 1. Descrying the counsels and strength of other Nations.
• 2. Procuring the love and friendship of forein Princes and people.
• 3. Exchanging of commodities: for, Non omnis fert omnis tellus.
• 4. Gaining experience of many great matters.
• 5. Occasioning the building of many fair Cities.

Let Merchants take heed how they fell by small measures, and for great rates; * 1.1795 neither let their measure want of its due proportion, lest God sill it up with his fierce wrath. Those that have lived unconscionably, shall di•• uncomsortably; at which time, their treasures of wickedness shall leave them in the lurch; as the Devil leaves Witches, when they come to prison.

And above all, Trade for that Pearl of price, that Gold tried in the fire: For, Godliness is profitable to all things; and one grain of Grace is far beyond all the Gold of Ophir, What is Gold and Silver, but the guts and garbage of the Barth? And what is all the pomp and glory of the world, but dung and dogs-meat? Paul e∣steemed them no better, that he might win Christ.

The Kingdom of Heaven is like unto a Merchant-man, * 1.1796 seeking goodly pearle••

Who when he had found one pearl of great price, he went and sold all that he had, and bought it.

Souldier.

Creatures of an inferior nature to Man, * 1.1797 will be couragious in the presence of their masters. Xerxes was wont to pitch his Tent on high, and stand looking on his Army when in sight, to encourage them. The Prince of Orange said to his Soul∣diers at the Battel of Newport, when they had the Sea on the one side, and the Spaniards on the other: If you will live, you must either eat up these Spaniards, or drink up this Sea.

King Ferdinand's Ambassadors, being conducted into the Camp of the Turks, wondred at the perpetual and dumb silence of so great a multitude: * 1.1798 The Souldiers being so ready and attentive, that they were no otherwise commanded, than by the beckning of the hand, or nod of the Commanders.

Tamerlane (that warlike Scythian) took such order with his Souldiers, that none were injured by them: If any Souldier of his had taken an Apple or the like from any man, he died for it. One of his Souldiers having taken a little Milk from a Country-woman, and she thereof complaining, he caused the said Souldier to be presently killed, * 1.1799 and his stomack to be ript, where the Milk that he had late drunk being found, he contented the woman, and so sent her away; who had otherwise undoubtedly died for her false accusation, had it not so appeared. Severe discipline! Yea, he had his men at so great command, that no danger was to them more dread∣ul, than his displeasure.

Do violence to no man, * 1.1800 neither accuse any falsly, and be content with your Wages.

Prosperitas.

FElix scelus virtus vocatur, * 1.1801 (saith the Orator:) Prosperous wickedness is ac∣counted Vertue.

Leah, because fruitful and successful, rejoyced in that whereof she had greater reason to repent. So did Ephraim, Hos. 12.8. Dionysius, after the spoil of an Idol∣temple, sinding the winds favorable in his navigation; Lo, said he, how the Gods approve of Sacriledge! So divers, because they are prosperous, and the world comes tumbling in upon them, therefore think their ways are good before God. This is an ordinary Paralogism, whereby wicked worldlings deceive their own souls; hardening and heartning themselves in their own practices, because they outwardly prosper. But a painted face is no signe of a good complexion. Seneca could say that it is the greatest unhappiness to prosper in evil.

Ambrose reports of the Oister, * 1.1802 whilst she is tossed by the Crab, she so claspeth her shell, that then she is in least danger of devouring: But when without fear she layeth open herself to the Sun on the shore, then comes her enemy, and put∣ing a stone between the lips of her shell, thrusts in safely his claws, and picks out the fish. Even so, whilst Gods children are tossed to and fro in the brinish waters of the Sea of this World, by crabbed men, and regredient backsliders, they shut the door of their lips: whereas in the sun-shine of Prosperity, they lay open them∣selves, and by that are many times undone.

Bernard interprets that place, Psal. 91.7. thus: A thousand fall in Adversity, which is as the left hand; but ten thousand in Prosperity, which is the right hand. In Adversity we are humble, 〈◊〉〈◊〉 seek God: In Prosperity we are proud, play, forget God. David in persecution and wars, was a chaste man: When he came to take his ease, he was caught in the snare of adultery. Who did swim in such a

sea of riches and honour, as Solomon? and who did sink so egregiously as he? * 1.1803 Such stand upon slippery places, and slide ere they be aware. Yet if Prosperity hurt, the fault is not in it, nor in God that sent it, but in our selves that abuse it: As if a friend should give a man a brave and excellent sword, and he should kill himself.

Ʋbi uber, ibi tuber. It is the property of Prosperity to swell the heart. * 1.1804 This Agur knew well, and therefore prayed for a mediocrity. Solomon's wealth did him more hurt, than his wisdome did him good. * 1.1805 David's first ways were his best ways; neither ever was he so good and tender, as when he was hunted like a Partridge on the mountains. Indeed of Vespasian it is storied, that he was made the better man, by being made Emperor. But he was a rare bird, and had scarce his fellow again.

Luxuriant animi rebus plerunque secundis. Pride compasseth prosperous persons as a chain; their hearts are lifted up with the same, as a Boat that riseth with the water.

God tries man three wayes: By

• 1. Examination, Psal. 17.3.
• 2. Affliction, Jam. 1.12.
• 3. Prosperity.

A full estate discovers a man, as well as a low and empty estate doth. To know how to abound, is as high a part of grace, as how to want. God tries in a right hand way, as well as in a left hand way. Poverty endangers grace much; but Riches more. To be great in the world, is a great temptation. Many when they grow rich in temporals, grow poor in spirituals. As their outward man increaseth, so their inward man decayeth: And as they flourish in the flesh, so they wither in spirit.

Glass or other metals cast into the fire, shine most, when ready to melt. * 1.1806 H••ppo∣crates saith, The uttermost degree of bodily health, is next unto sickness. A Car∣penter cometh to a wood, and with his axe marketh out the fairest trees for selling. What can be more fair and flourishing than a Corn-field, or Vineyard, a little afore the harvest? Even so, the Sun-shine of Prosperity doth but ripen the sin of wicked men for Divine vengeance.

The prosperity of fools shall destroy them. * 1.1807

Health.

It is mainly applied to the

• Body, &
• Mind.

Vivere est bene valere. Health is the Prince of Earthly blessings. * 1.1808 He lives mise∣rably, that lives by Medicines; who to uphold Nature, is in the continual use of Art. Yet is it quickly blasted: Such as Storms and Temposts are in the air, such are Diseases in the body. Storms make (as it were) a confusion among the 〈◊〉〈◊〉 ments, and are the distemper of nature: Diseases make a confusion among the humors, and distemper the constitution and spirits of the body. And if the humors be a little stirr'd, they quickly turn to ••disease; and this house of day is ready to dissolve and fall.

The body is not to be neglected, that thou mayst have a good wagon for thy soul; * 1.1809 but thy soul is far more to be respected: Otherwise thou art like a man, that sets forth his maid bravely, and suffers his wife to go basely.

And truly, the soul is in health and prospereth, when it hath close communion with God, and enjoys the light of his loving countenance; preferring his favour, before the worlds warm sun.

Beloved, * 1.1810 I wish above all things, that thou mayest prosper, and be in health, even as thy soul prospereth.

Strength.

Lysimachus being commanded to be cast to a Lion, valiantly thrust his arm into the Lions mouth, and pulling forth his tongue, killed him. The like did Sampson, Judg. 14.16. David, 1 Sam. 17.36. Benaiah, 2 Sam. 23.20. But yet we by faith may do more, even stop the mouth of that roaring Liou, Heb. 11.33.

One Hebrew word signifieth both Strength and Pride; * 1.1811 I think because men are usually proud of their strength: Any kind of strength is apt to make men proud, strength of purse, strength of parts, strength of body, strength of wit and under∣standing, (which is the highest and noblest natural strength;) yea, (so strange are the ways and methods of temptation) the very strength of grace or spiritual strength hath blown up some with pride: For though humility properly flow from the strength of grace, and the more grace, the more humility, yet upon a pre∣sumption of the greatness and strength of their graces, some have been proud and high-minded; that is, they have not lived in such dependance on Christ as they ought.

Our strength lies much in the sense of our weakness, because then we go out of our selves for strength to Christ: whereas they who are strong in themselves, must needs be weak, because the strength of God goeth out against them.

There is no strength of the creature that can protect it from the wrath of God. * 1.1812 Zenacherib thinks himself a Leviathan, who (as he is described) esteemeth iron as straw, and brass as rotten wood; Yet the Lord will deal with him, as if he were but a Sprat, 2 King. 19.28.

Neither is Strength any desence at all against Death. There are no sons of Zer∣viah too hard for it, nor doth it stay to take men at an advantage, when they are weakned with age and sickness, as Simeon and Levi did the Shechemites when they were fore. Death can do its work as easily in health as in sickness, in strength as in weakness.

Let not the mighty man glory in his might. * 1.1813

Swiftness.

A Horse is so swift, * 1.1814 that Job saith, he eateth up the ground, cap. 39.24. And the Persians dedicated him to their god the Sun, as the swistest creature to the swiftest Power divine. A Dromedary is said to be a very swift beast; hence a slow body is called a Dromedary, per Antiphrasin. The Panther also is a swift creature; whence the Proverb, Panther á velocior.

But let a man be as swift as Asahel or Atalanta, yet he cannot escape what Gods providence hath appointed: God can easily overtake him, his sin will find him out; and he shall but, in running from his death, run to it. As the Sun in heaven can neither be out-run, nor stopt in his race: so neither by men nor means can God be frustrated, or his anger avoided.

As the Cony that flies to the holes in the rocks, doth easily avoid the dogs that pursue her; when the Hare that trusts in the swistness of her legs, is at length overtaken and torne in peeces: So those that trust in God, shall be secured; where∣as those that confide in themselves, or the creature, shall be surprised.

The race is not to the swift. * 1.1815

Victory.

Gods children shall tread on the necks of their enemies, as the Captains of the Israelites did on the necks of the five Kings, Josh. 10. If we make God our shield with David, and the Lord our defence with Moses, Deborah shall be too strong for Jabin, Judith for Holofernes, Moses for five Kings. Semiramis vanquished the warlike Scythians; Iphicrates conquered the thought-unconquerable Agesilaus; * 1.1816 and young Scipio renowned Hannibal, &c. The Lord will cast them out before you, (saith Moses;) Only pray, and God will deliver. Prayer is like Ajax shield, to defend young Telemon: It was Samuels armour against the Philistines; Heze∣kiahs defence against Sennacherib: yea, a godly mans prayer prevails more to save a Country, than the swords of a thousand sinners to hurt the enemy.

It is said of Hannibal the Carthaginian General, That he knew how to get, but not how to use a Victory.

A Christian soldier may die, but never be overcome.

Those (saith one) are indeed the true Victories, which neither draw blood out of the veins, nor tears out of the eyes. I suppose his meaning to be, when great and glorious Conquests are got with small change, only gained with resolution without peril.

It was the saying of Valentinian the Emperor, upon his death-bed, That among all his victories over his enemies, this one only comforted him, viz. That by the grace and power of Christ Jesus, he had got the better of his corruptions, and was now more than a Conqueror, even a Triumpher.

And truly, what shall it profit a man to conquer Countries, and yet be vanquished of Vices? To tread upon his enemies, and yet be taken captive by the Devil at his pleasure? To command the whole World, and yet be as those Persian Kings, that for all that, were themselves commanded by their Concubines: So they by their base lusts, by yielding whereunto, they give place unto the very Devil, and receive him into their very bosoms.

Latiùs regnes avidum domando Spiritum, * 1.1817 quàm si Lybiam remotis Gadibus jungas, & uterque Poenus Serviat uni.

None was to triumph in Rome, that had not got five Victories: * 1.1818 He shall never triumph in Heaven, that subdueth not his five Senses, himself.

He that is slow to anger, is better than the mighty; And he that ruleth his spirit, * 1.1819 than he that taketh a city.

See I Cor. 15.57.

Gain.

An argument from profit is very forcible, This was Hamans cozenage, Hest. 3.8. It is not for the Kings profit to suffer the Jews. Why are men so desi∣rous of sheep? because they are profitable creatures. Why do men give so much money for an office? because it is profitable, and bringeth great gains with it. Why do men strive to make their sons Lawyers? because the Lawyers go away with all the profit. Godlinesse of all things is most profitable; to procure us the peace of conscience in this world, and to save us in the world to come.

Hope of profit will turn some spirits into any posture. Some men will be in any action, so they may gain by it, they will mourn for hire, and curse for hire; So did Balaam. When he was sent for to curse the people of God, Num. 22. He

made many delayes, and seemingly conscientious scruples, yet at last goes about the work as black and bad as it was. What overcame him, and answered all doubts? He loved the wages of unrighteousnesse. Nay, (which is the highest ar∣gument of a mercinary spirit) some act holinesse for hire, and are godly for out∣ward gain.

But ill gain in a little time becomes heavie to the conscience, as heavie as Judas his thirty pieces. He sed his thoughts with the hope of the money before he had it, and pleased his eye with it when he had it; but now in a few hours in the sight of the money he sees his sin, the sight of his hateful sin works horror of conscience, horror of conscience brings in despair, despair causeth self-murther.

Godlinesse it self is great gain, if we have no more; but godlinesse brings in gain in abundance besides it self. Whatsoever drops out of any promise of the Gospel, falls into the lap of a godly man. When the promises open at any time, and give forth their vertue, they must needs give it forth to him that is godly, for golinesse hath the promises. Hence godly persons are said in Latine, Deum colere, because they are sure by sowing to the Spirit, to reap of the Spirit life everlasting, Gal. 6.8.

Godlinesse is great gain. * 1.1820

Riches.

Antiquus quidam Philosophus execratur cos, * 1.1821 qui primi utilitatem ab hont∣state sejunxerunt. Riches in themselves are not evil. Ne putcutur mala da••tut & bonis, nè putentur summa bona, dantur & malis. Therefore we tell you from him whose title is rich in mercy, that you may be at once rich and godly.

Yet it oft comes to passe, * 1.1822 they are irritamenta malorum. Divitiae & superbie sunt inseperabilia, sicut Jonathan à Davide. It is as hard for a rich man to be proud, as for a cholerick man to be angry.

The Duke of Venica shewing the Emperor of Germany his house, * 1.1823 he made him this answer, These things even make us unwilling to die.

Riches unto the covetous are thornes, in this life and the next life; their pricks are threefold in this life, Namely, Punctura

• 1. Laboris, in acquisitione.
• 2. Timoris, in possessione.
• 3. Doloris, in amissione.

Cyprian speaking of possessions, shew me (saith he) all the stately edifices, and tell me what they exceed the Swallows nest, which may for a time endure, but in winter even of themselves they fall down. What doth he here mean by winter, but the day of judgment? when as these our houses of clay will sail us, to whom they have been nests, all this summer and sun-shine of the Gospel: But what then? shall we like the Swallows take the wing, and so fly into some hotter Countrey? No alas! we have been so bewitched with the flesh, the nest of our soul, that we cannot part from it, but even die with it; and if we happen (as we shall) into some hotter place, it shall be into fire that shall burn, not that shall aford any mode∣rate heat to comfort us.

Search if you can find any ill-gotten wealth amongst your heaps, and away with it as you love your selves; else know (as Chrysostom saith) ye have lockt up a thief in your Counting-house, * 1.1824 which will carry away all, and if you look not to it the sooner, your souls with it.

Oh that this could be our ambition (as Nazianzen reports of Philagrius) Lu∣tum contemnere, to scorn this base and (pardon my homely word) dirty God of this world.

Ambiant terrena. Consider, that Coyne which passeth in Forrain Coun∣treys, serves but for Counters with us. All our pieces of Coyne are but currant

to the brim of the grave, there they cease: We justly laugh at the folly of those Eastern Pagans, which put coyne into the dead mans hand, for his provision in another world. Therefore if we will be wise Merchants, thrifty and happy Usu∣rers, part with that which we cannot keep; that we may gain that which we can∣not lose. For those are true riches, which being once had, cannot be lost.

Riches are not

• 1. Distinguishing.
• 2. Satisfying.
• 3. Sanctifying.

But they are

• 1. Deceiving.
• 2. Defiling.
• 3. Perishing.

If it were fatal for Gehazi, to take what the Prophet refused; then much more to us, to gather up what Christ rejected.

Lay not up for your selves treasures up on earth; but in heaven. * 1.1825

For where your treasure is, there will your heart be also.

Odours.

Of Odours there is a lawful use (why else were they created?) to please the sense, refresh the spirits, comfort the brain, &c. But the excesse and abuse of them is utterly unlawful, and hath been justly punished.

Posthume, non bene olet, qui bene semper olet. Saith Martial; And another saith, That woman smelleth best, that smelleth of nothing. * 1.1826 Let women learn and labour to smell of Christ, (saith Clemens Alexandrinus) who is the royal unction, and let them ever be anointed with chastity, that chiefest ointment.

Aristotle writes of a parcel of ground in Sicily, that sendeth forth such a strong smell of fragrant flowers, that no hound can hunt there: Labour we so to resent heavenly sweetnesse, that we may have no mind to hunt after earthly vanities. A∣lexanders body is said to be of such an exact constitution, that it gave a sweet sent where it went. However Christ (the true Carcasse) smells so sweet to all heaven∣ly Eagles, that being now lifted up, he draws them after him.

All thy garments smell of Myrre, and Aloes, and Cassia. Cant. 1.3. * 1.1827

Protection.

A shadow in Scripture, being taken properly, is that darknesse which is caused by the interposition of a thick body, between us and the Sun: But by a trope any thing of defence is called a shadow, Judg. 9.9, 15.

In the shadow of thy wings will I make my refuge, saith David, Psal. 57.1. By this he doth understand Gods safeguard, protection and Providence. The metaphor is borrowed from the Hen, whose wings in three things especially resem∣ble Gods high and holy hand.

• 1. The wings of the Hen nourish and brood her chickens; Even so the Lord said unto Jerusalem, How often Would I have gathered thy children toge∣ther, even as a hen gathereth her chickens under her wings! Matth. 23.37.
• 2. They serve to defend them from tempest and storm; So God is a refuge a∣gainst the tempest of affliction, and a shadow against the heat of persecution. Isa. 25.4.

• 3. They serve to protect the chickens from the Kite, that hovereth over them, and would fain devour them: even so God delivereth his children, from the share of Nimrod the great hunter; that is from the subtil temptations of the Devil, who walketh about seeking whom he may devour.

The Hen feareth not only the Eagle, and the ravenous sowles, but she runs away if she see so much as the shadow. We must take care and shun even the ve∣ry shadow of sin, the least occasion of being catcht with those wicked fowles of the aire.

He that dwelleth in the secret place of the most high, * 1.1828 shall abide under the shadow of the Almighty.

Pleasure.

As in the immoderate use of all things, * 1.1829 there is a satiety, which breedeth a dis∣liking and distast of them; So it is in pleasures, being not by any means more commended, than by their novelties and seldom use; otherwise they are glutting.

The pleasures of the body are continual sorrow, one ever doth accompany the other: When Jupiter (as the Poets fain) could not accord pleasure and sorrow, in a difference that they brought before him, he bound them together with an ada∣mantine chain, and indissolveable knot; There is a species of this pleasure called af∣fection, which oftentimes starves the mind to feed the senses (as being too impar∣tial) yea oftentimes starves some of the senses themselves to glut others.

The Antidote against this, * 1.1830 is to curb by ver••ue this breeder of pleasures, affe∣ction; Pleasure and profit are the two bodies that man labours to adorn, and what is pleasure but the adulterate brat of the senses, so sading, that she will not last while her picture is a drawing, if memory did not preserve her? What lasting is that, which at longest is but an Ephimerides, one dayes age? And what excellen∣cy is that, which the most excellent do abhor and discard? The pleasures of this world are full of the stain of sin, and sting of guilt.

It is wittily fabled by the Ancients, * 1.1831 that Mars was then taken by Ʋulcans en∣trapping nets, when he gave himself to pleasures with Venus. Hannibal and his souldiers being entangled by the beauty of women, were enfeebled by the pleasures of Capua; Antonius with Gleopatra; both most valiant Captains, but by reason of their lust, lost most admirable a••chievements. Lust is the bane of Kingdoms.

Non tan••um ab hostibus armatis periculum est, quantum a circumfusis vo∣luptatibus. * 1.1832 The Heathens acknowledge the first place to be given to prety. A wise Polititian, amongst the things that are required to the felicity and integrity of a Republique, gives the first place to the care of Religion and Piety. For it is true that Mercurius Trismegistus affirms, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Godli∣nesse and Religion is the foundation of all publique things.

God did not cast man out of one Paradice, that he might make himself ano∣ther. To live like the people of Tombutum in Affrica, who are said to spend their whole time in singing and dancing. Voluptas pecudibus summum bonum. It is not good for men to take pleasure in pleasure.

The heart of man is not so much quieted in those things which it hath, * 1.1833 as it is tormented for those things which it hath not. For pleasure is not a thing belong∣ing unto them who are quiet, but to those who are tossed and tumbled, and full of disquietnesse; and as a flame is continually moved, and never suffers the soul to rest, but rather like a madnesse carries it uncessantly from one thing to another.

Tully enveig••ing against Verres, saith, Vix extra tectum, vix extra lictum. He was ever whoring or drinking. Mention is made of a Gallant addicted to un∣cleannesse, who having enjoyed his fleshly desires of a beautiful dame; found her in the morning to be the dead body, of one that he had formerly sinned with, which had been acted by the Devil all night; surely he had but a cold armsul of her at

length, and if God had given grace, it might have brought him to better courses.

Pleasures are Syrens that deceive us all; we are all too greedy of them; yet there be two soure sauces, that may make us loath them. Heb. 11.27.

• 1. For the most part they be sinful, the Pitch and Tarre of sin cleaves to them. Riches seeme pleasant things to us, yet they be thorns to prick us, and snares to entagle us. Meat and Drink, Corn and Wine are pleasant things, yet they often breed surfeiting and drunkennesse. Silver and Gold are pleasant things, yet are they as thieves to steal away our hearts from God; and as plummets of lead to drown us in perdition, if we look not about us.
• 2. We can enjoy them but for a season. And who would live in all jollity here for an hour? and fry in hell world without end? Let us rather make Moses his choyce; its better to have Lazarus his pains, and go to heaven; than all Dives his pleasures, and go to hell.

Damned Satan! that with Orphean ayres and dextrous warbles, * 1.1834 leads poor souls to the flames of hell I and then with contempt derides them. How infinitely are men abused? with what Masques and triumphs are they led to destruction? Foo∣lishly besorted, degenerate and mad; that having often experimented his juglings, will yet beleeve his fictions. He in his baits hides all he knows will scare them, and presents whatsoever may delight them: But alas! the punishment that follows this, is far more grievous than the pleasure was delightful.

Ye have lived in pleasure on the earth, and been wanton: ye have nourished your hearts, as in a day of slaughter.

Vanity.

Austin speaking of Homer, saith of him, that Dulcissimè vanus est. * 1.1835 And deli∣vering his judgment of what Virgil writes of, in comparison of Scripture, faith, Nonne illa omnia fumus & ventus? the like may be said of all worldly things.

Sin hath hurled confusion over the world, and brought a vanity on the crea∣ture. This our first parents found, and therefore named their second son, * 1.1836 Abel, or Vanity. And David comes after and confirmes it, Psal. 144.4. Man is like to vanity; yea, Omnis Adam est totus Abel; every man when he is best underlaid, or setled upon his best bottome, is altogether vanity. When God cursed the ground, it was, thornes and thistles shall it bring forth to thee: Even so there is nothing but pricking vanity and vexation in all worldly enjoyments.

Vanity hath two things in it, whereof the one may seem quite contrary to the other; It hath emptinesse in it, and it hath fulnesse in it; It hath emptinesse of comfort, and fulnesse of vexation. That is vain, 1. Which is unprofitable. 2. Which hath no solidity in it. 3. Which is alwayes moving, varying and unset∣led. But that's the right vanity, vanity with vexation of spirit.

There is Vanitas

• 1. Mutabilitatis. * 1.1837
• 2. Curiositatis.
• 3. Mortalitatis.

Prima vanitas naturalis est, & apta sive congrua. Secunda vanitas cul∣pabilis est, quia perversa. Tertia vanitas Penalis & misera. Prima causa est peccati; Secunda peccatum; tertia pana peccati.

Vanity is gradual (saith one,) There is vain, and a vainer vanity, and there is the vaniest vanity; according to that, Eccles. 1.2. upon which Chrysostom faith, Hune versiculum si saperent, qui in petestate sunt, in Parietibus omnibus & in vestibus scriberent, in foro, in domo, in januis, in ingressibus, & an•••• omnia

in conscientiis suis, ut semper eum oculis cernerent, & corde sentirent.

The things here below, * 1.1838 they do not feed our hungry souls, but rather the hunger of our souls. They are said to be vain, Quia possidentes non ad juvant: And vexation of spirit, Quia quaerentes affligunt.

Almonds are said to be empty, not because there is nothing in them, but because that which is in them is unprofitable and to no use; So likewise the things of this world are said to be vanity, are said to be nothing; because how great soever they may be in their earthly magnitude, how glorious soever in their temporary brave∣ry; yet they are of no use for the procuring of true good unto man; no way pro∣fitable for the establishing of mans happinesse.

I conclude with Bernard, Appetitus vanitatis, est contemptus veritatis; Quid vanius quam deligere vanitatem? Quid iniquius quam contemnere veritatem?

O ye sons of men, how long will ye love vanity, and seek after leasing?

Perfection.

A man may be said to be perfect

• 1. Comparatively.
• 2. Conceitedly.

A man in this life cannot be perfect; the flesh will warre against the spirit, and we (like Jacob) all the time of this pilgrimage halt of one legge; though there be one member in us mundum, there will be another mundandum. The Ark of the Covenant, was but a cubit and an half high, so were likewise the wheels of the Caldron. Now we know that a Cubit and an half is but an unperfect measure: which shews, that no man in this life is perfectly perfect.

We cannot climb up to the highest stair of perfection in this world; we must be climbing all the dayes of our lives; Paul was wrapt into the third heaven, yet he professeth he was not yet perfect. Though with Moses we have been brought up in all the learning of the Egyptians, though we be as perfect Scribes in the Law of God, as Ezra: as eloquent and mighty in Scripture as Apollos; though we have as many tongues as Paul; who spake with tongues more than they all did; yet we are but scholars, and must be learning of our part, so long as we live; we must be carried on still to perfection. We must be as travellars, that are ever walking and going on, never resting till we come unto our journey's end, which will not be till death it self come, Our Saviour himself, as he was man, did grow up in wise∣dome.

Nazianzen observeth of them that were famous among the Heathen. Solonis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.1839 covetousnesse: Socratis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 loving of boyes: Platenis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, gulosity: Diogenis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, scurrility. So we may say of all Christians, they have one blemish or another. Noah had a stain of drinking. Abraham of dissem∣bling, Peter of denial of Christ, Paul and Barnabas of contention. As the Psalmist saith, * 1.1840 there is none good, no not one; so there is none perfect, no not one. The vertue that is in a just man, Hactenus perfecta nominatur, ut ad ejus perfectionem pertineat etiam ipsius imperfectionis & inveritate agnitio, & in humilitate confessio.

There is not the best man or woman on the face of the earth, but it is an easy mat∣ter to spie an hole in their coat. All those worthies cited, Hebr. 11 had their blemishes, never a one of those Roses but had their pricks. Gideon beside many wives had a Concubine; he made an Ephod that was an occasion of idolatry, and made Israel to sin. Barac was a saint-hearted souldier; Sampson defiled himself with many strumpets. Jepthe was very rash and inconsiderate. David was tain∣ted with two horrible sins. Samuel (as it seemeth) was something negligent in looking to his children. No Prophet but had some weaknesse, being all (as James speaks of Elias) subject to the same infirmities that we are: yet they were faith∣ful men, greatly honoured by God Almighty. Shew me a garden without weeds,

and a man without imperfections. If ye will have perfect men, ye must go to heaven for them; there be none to be found upon earth, Peter, Paul; Thomas, all the Apostles had their imperfections. Yet some profane wretches there be, like Cham, if they find never so small a slip in a godly man, they are ready to laugh at it: Scatent ipsi luneribas, objiciunt illis Sicatrices. Whereas there is not the best man but treadeth his shoe awry: We should rather weep, than rejoyce at it.

Therefore when any of the Saints of God, are said in Scripture to be perfect, * 1.1841 it is spoken, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not simply and absolutely, but compara∣tively: As an old beaten souldier may be said to be a perfect warrier, in compari∣son of a fresh-water souldier. * 1.1842 Or they may be said to be perfect in respect of sincerity. Or lastly, in desire and endeavour; Tanquam viatores & cursores; non assequutione; tanquam•• comprehensores.

There was a noble Matron called Florentina, that wrote to Austin, * 1.1843 to be re∣solved of her doubts, presuming that he could teach her any thing. That holy man was angry with her for it, and in the winding up of his Epi••lle, concludes, These things have I written, not as a perfect Doctor, as it pleaseth you to term me, but as one that is to be perfected with them, that are to be taught.

Some of the Papists say, they can perfectly fulfil the Law of God; they can do more than the Law commands, they can do works of supererrogation; therefore they may challenge, not only a perfection, but a superperfection to themselves. It's well if they prove not like those young Students, who at their first coming to the University at Athens, seemed to themselves to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 wise men: after awhile, * 1.1844 when they looked better into themselves, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, lovers of wisdom; in pro∣cesse of time they became a peg lower, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but verbal Rhetoricians, no found∣nesse in them; in fine, that they wore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, meer sools. So would it be with us in Christs school, if we had a true sight of our selves, and our imperfections.

Semper hic Deus doceat, semper hîc ho••o discat. Let this be as an hammer to crush in pieces the pride of us all. We may think highly of our selves, * 1.1845 but Gods bright eye beholds many blemishes in our best actions. We are like unto imperfect buildings, something is wanting. The holiest of all are like the picture of Venus begun by Apelles, but not perfected.

Let us therefore labour to aspire to perfection daily more and more, let every grace have its perfect work; usus promptos facit, use legges and have legges. Milo by using to carry a calf when he was young, did bear it when it was old. So let us use our selves to good works from our youth; to pray as Daniel did, morn∣ing and evening, to reading of the Scriptures, as the Bereans; to give to the poor and needy, as Cornelius and Dorcas, &c. At length we shall attain to some perfe∣ction in them.

It is Christ that perfecteth the Saints.

• 1. The number of them. and
• 2. Graces of Gods Spirit in them.

Pray we therefore with Be••a, Domine, quod caepisti, perfice, ne in portu 〈◊〉〈◊〉∣fragium accidit.

Not as though I had already attained, eithor were already perfect: * 1.1846 but I fol∣low after, if that I may apprehend that for which also I am apprehended of Christ Jesus.

Read 1 Cor. 13.9, 10. Heb. 6.1. Phil. 3.13.

Felicity.

It is not in worldly

• 1. Pleasure, nor
• 2. Treasure.

For herein is no

• 1. Satisfaction, but
• 2. Increased expence.
• 3. Restlesnesse.
• 4. Want of fruition.
• 5. Uncertainty.* 1.1847

Et quanta est infelicitas fuisse faelicem.

Craesus sending for Solon (esteemed the isest man in Greece) to see him placed in his pomp; demanded of him, Whom he thought to be the happiest man in the world?* 1.1848 Solon answered, Neminem ante obitum faelicem esse arbitror. Craesus demanded further, Whom then alive? He answered, Tellus, and Cleobis, and Biton, such died in paternal obedience, without once mentioning Craesus felicity; which Craesus (though reservedly offended) found afterwards most true.

The Philosophers discourses of this subject, are but learned dotages: Put them all together, and they only beat about the bush, but catch not the bird. Se∣neca comes the nearest, * 1.1849 calling it an immunity, from the mutability of fortune. Quid enim supra eum potest esse, qui supra fortunam est?

Beatitudo

• 1. * 1.1850 Per gratiam inchoata.
• 2. Per gloriam consummata.

Whether we look ad extra, * 1.1851 ad intra, ad supra, or any way; it is the heap∣ed up happinesse of eternity, sitter to be believed, than possible to be expressed.

The depth saith, it is not in me; and the sea saith, it is not in me.

O how great is thy goodnesse, which thou hast laid up for them that fear thee: * 1.1852 which thou hast wrought for them that trust in thee, before the sons of men.

Adversity.

Crux.

Magis urgeut sava in expertos. Grave est tenerae cervici jugum. Ad suspici∣onem vulneris Tyropallescit, * 1.1853 audacter veteranus cruoren; suum spectat, qui scit se saepe vicisse post sanguinem; hoc ita{que} Deus, quos amat, indurat, recognoscit, exercet. Dum nescientes, divitiis fluunt, honoribus florent, pollent potestatibus. Miseri, in hoc altiùs tolluntur, ut decidant altiùs: hi enim ut victimae, ad supplicium saginantur, ut hostiae ad panam coronantur; abundat ille divitiis epulo, micae panis negantur Lazaro.

The way to the Crown is by the crosse. Let us attend Christ on Mount Calva∣rie, in his Crucifixion: And we shall be with him on Nount Tabor, to behold his glorious transfiguration.

If any man will be Christs Disciple, * 1.1854 he must take up his crosse, and follow him.

Danger.

Nature out of the rich treasure of her store-house, hath furnished many armies of the creatures, with armour of defence; but to all in general she hath given a care of their preservation, and some small means to avoid (if not resist) danger. To man,

liable to more dangers, she hath been more plentiful of her means, to escape them more specially; And that is directed by the Author of nature.

It is said of Alexius, President of the counsel to the Emperour of Constantinople, that he ruled all things at his pleasure; * 1.1855 in so much that nothing done by any of the great officers of the Empire, or by the Emperour himself, was accounted of any force, except his approbation were thereunto annexed: Whereby he was grown to such an excessive pride, having all things in his power, as that no man could without danger (as upon the venemous Basilisk) look upon him.

The way to honourable ends, is through passages exceeding dangerous.

Great was the peril the Israelites were in, * 1.1856 when they had the Philistines Garison-Tower of Migdol on one side, Mountains on the other, the Sea before them, and Pharaoh and the host of the Egyptians behind them: And yet their extremity was Gods apportunity, who loves to help at a dead lift; for saith Mo∣ses, stand still, and see the salvation of the Lord.

Man cannot be safe in any place without Gods protection;

• In 1. Field. Witnesse, Abosolom and Saul.
• In 2. House. Witnesse, Pharaoh.
• In 3. Bed. Witnesse, Ishbosheth.
• In 4. Chamber. Witnesse, Jezabel.
• In 5. Church. Witnesse, Senacherib, Joab.

God snatcht Lot out of Sodom, David out of many waters, * 1.1857 Paul out of the mouth of the lyon, Jonah out of the belly of hell, &c. Cur timeat hominem homo in sinu dei positus?

He shall deliver thee in six troubles, yea, in seven there shall no evil touch thee. * 1.1858

Affliction.

Water properly is that element cold and moist, contrary to fire. * 1.1859 But frequently signifies (amongst many other things) afflictions and troubles which threaten dan∣gers, as waters threaten drowning. Often in the Psalms and elsewhere it is so used: And I conceive that ever after Noah's flood (that dismall destruction) great and grievous afflictions were set forth by the rushing in of waters, and overwhelming therewith.

Afflictions are that Sea, that all the true Israelites in their journey to the ever∣lasting Canaan must go through. But yet these rivers of Marah are sweetned; they are to the godly pleasant, and they going through the vale of misery, use it for a Well, whereout they draw living water. Psal. 84.6.

There are light crosses, which will take an easy repulse; Others yet stronger, that shake the house sides, but break not in upon us; Others veliement, which by force make way to the heart; Others violent, that lift the mind off the hinges, or rend the barres of it in peices, Others furious, that tear up the very foundations from the bottome, leaving no monument behind them, but ruine. * 1.1860 The wisest and most resolute moralist that ever was, looked pale, when he should taste of his hem∣locke.

Christ went to Jerusalem (the vision of peace) by Bethany (the house of grief) so must we to heaven. God useth to lay the foundation low, when he will build high: afflict much, when he will destinate to some excellent end. As in the creation, first there was darknesse, then light. Or as Jacob, first God makes him halt, and then the place becomes a Peniel.

Therefore take knowledge of the low deeps into which Gods Children are brought. That soul that feels it self hand-fasted to Christ, though it meet with a prosperous estate in this world, it easily swells not; and if it meet with the ad∣verse things of the world, it easily quails not: for it hath the word of Christ and

Spirit of Christ residing in it; Whereby you shall behold their faith victorious, their hope lively, their peace passing all understanding, their joy unspeakable and glorious, their speech alwayes gracious, their prayer full of fervour, their lives full of beauty, and their end full of honour.

Apollonius writes of certain people that could see nothing in the day, but all in the night. * 1.1861 Many Christians are so blinded with the sun-shine of prosperity, that they see nothing belonging to their good; but in the winter night of adversity they can discern all things.

Christians are never more exposed to sins and snares, than in prosperity. Though winter have fewer flowers, yet also fewer weeds. And fishes are sooner taken in a glistering pool, than in a troubled Fen.

Besides, while the wind is down, we cannot discern the wheat from the chaffe; but when it blows, then the chaffe flies away, only the wheat remains. Witnesse that masculine resolution of him, * 1.1862 who in the midst of his sufferings used to say, Plura pro Christo tolleranda.

Here we live in the valley of Achor, from Achan, that was troubled that day wherein he was stoned, * 1.1863 Josh. 7. Petrus Tenorius Archbishop of Toledo, having a long time considered the weighty reasons on each side, whether King Solomon were damned, or saved; and not knowing how to resolve the houbt, in the end caused him to be painted on the walls of his Chappel, as one that was half in heaven and half in hell. * 1.1864 A child of God in respect of his manifold afflictions he meets with here, seems many times to himself and others to be in hell: But having also tasted the first-fruits of the Spirit, and the consolations that accrue unto him thereby, he seems to be half in heaven.

Our light affliction, * 1.1865 which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.

Hurt.

It is in the power of my hand to do you hurt (saith Laban to Jacob, Gen. 31.) though indeed it never was, farther than given him from above. Rideo, dicebat Caligula, consulibus, quòd uno nutu meo jugulare vos possim, & Ʋxori tam bona cervix, simul ac jussero, demctur. And Caesar told Metellus, that he could as easily take away his life, as bid it be done. But these were but bravado's; for that's a royalty which belongs to God only, to whom belong the issues of death.

Wicked men do not only pull manifold miseries upon themselves, but are many wayes mischievous to others, and have much to answer for their other mens sins. How many are undone by their murders, adulteries, robberies, false testimo∣nies, blasphemies, and other rotten speeches, to the corrupting of good manners? What hurt is done daily by the Divels factors, to mens souls, bodies, lives, e∣states? Besides, that they betray the land wherein they live into the hand of di∣vine justice, whiles they do wickedly with both hands greedily.

When Christ gave his Disciples a commission to preach the Gospel, he promised, that they should take up Serpents, and if they drank any deadly thing, it should not hurt them. No more shall the deadly poyson of sin hurt those that have drunk it, if they belong to God. Provided that they cast it up again quickly by confessi∣on, and meddle no more with such a mischief.

Foolish and hurtful lusts drown men in destruction and perdition. * 1.1866

Ita demorgunt ut in aqua summitate rursus non ebulliant.

Loss.

What tell you me of goods in heaven, (say many) let me have my goods on earth. A bird in the hand, is better than two in a bush.

The Grecians comprehend both life and goods in one word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] to shew (perhaps) men had as lief lose their lives, as their goods. * 1.1867 This is an hard thing, it made the young man go sorrowful away, that Christ should require that which he was unwilling to perform. If heaven be to be had upon no other terms, Christ may keep it to himself. Many now adayes must have Religion to be another Diana to the Crafts-masters; however are resolved to suffer nothing. Jeroboamo gravior jactura regionis quàm religionis. The King of Navarre told Beza, that in the cause of Religion, he would launch no further into the Sea, than he might be sure to return safe to the Haven.

Yet if we were right Christians indeed, we will be content, and that with joy, to part with all we have in the world, for Christ and his Gospel. He that loves father or mother more than me, is not worthy of me: much less is he wor∣thy of Christ, that loves his goods more than him. Consider,

• 1. God gave us all; why shall he not have all, if he require it? Cun they be bestowed better, than on him that gave them?
• 2. We shall have better in the room; Who will not change for the better? Heb. 10.34. Those goods tarry but a while, we may lose them by casualties in this life, at least when Death comes: these endure for over.

He maketh his bargain ill, that buyeth a future hope, * 1.1868 with a present loss; and parts from a certain possession, to make an uncertain purchase.

What was once spoken in a witty and fit comparison, made by a Turk, to shew that the loss of Cyprus, was greater than the loss of the battel of Lepanto, in these words, viz. That the battel lost, was unto Selymus, as if a man should shave his beard, which would ere long grow again; * 1.1869 But that the loss of Cyprus unto the Venetians, was as the loss of an arm, which once cut off, could not be again recovered: declaring thereby the great inequality of the loss.

This is very applicable to mans spiritual condition; All outward losses, by labour and leisure may be recovered, for the world hath its ebbings and flowings; But a soul once lost, can never be recovered; It's a loss

• 1. Incomparable. * 1.1870
• 2. Irreparable.

Out of Hell there's no Redemption.

Ye took joyfully the spoiling of your goods, knowing in your selves, * 1.1871 that ye have in heaven a better, and an enduring substance.

Poverty.

Pauper ubi{que} jacet. Poverty is both an affliction, * 1.1872 and makes a man to be af∣flicted and troden upon. Men go over the hedge where it is lowest: The weakest go to the Wall. As frost strikes Valleys, when higher grounds scape free: so fa∣mine, and the misery of disorder, is first felt by the poorer sort.

Yet poor men are not to be contemned. Great men (saith one) are but the greater letters in the same volume, and the poor the smaller: Now though

those take up more room, and have many times more flourishes; yet they put no more matter nor worth into the word which they compound, than these do. Furthermore, a poor man may be a rich Christian, and a rich man may have a poor soul. Grace will make a poor man rich, sin will make a rich man poor, Rev. 2.9. compared with Chap. 3.17.

The Lamb and the Dove are chosen for Sacrifice, when the Lion and Eagle are passed by. Levi that had no portion among his brethren, had the Lord for his portion. Lazarus is taken into Abrahams bosome, when Dives is hush'd down into Hell. Yea, whereas among men, Divitum nomina sciuntur, paupe∣rum nesciuntur; * 1.1873 however men forget the poor, they will be sure to remember the rich mans name and title: yet with God it is otherwise, for the poor man is known to God by name, he hath a proper name, Lazarus; whereas the rich man is called only by an Apellative name, Dives. Therefore let not the Eunuch say, I am adry tree; for I will give him an everlasting name: Be not discouraged, though outwardly mean.

And let not the rich be contented with common bounty, until they have the tokens of special mercy. You may have an estate, and others may have higher priviledges. This is not the favour of Gods people. You may be rich in this world, but poor in the world to come. Though here you swim and wallow in a Sea of wealthy pleasures, yet there you may want a drop to cool your tongue.

Ye have the poor alwayes with you. * 1.1874

Debt.

When the Prophet Elisha multiplied the Widows oyl, he bade her Go, sell the oyl, and pay the debt, and live thou and thy children of the rest. To shew unto us, debts must be paid.

The Persians reckoned these two very great sins, Ʋiz.

• 1. To tell a lye.
• 2 To be in debt.

By the twelve Tables of Rome, * 1.1875 he that owed much, and could not pay; was to be cut in pieces, and every Creditor was to have a piece of him according to the debt. This was harsh.

But certainly, if we would set our affairs in order with men, we might conse∣crate our selves more freely to God; and prevent a world of intricate troubles to our posterity we leave behind us. Obligations do mancipate the most free and ingenuous spirit.

A certain Italian Gentleman, being asked how old he was? Answered, that he was in health: And to another that asked how rich he was? Answered, that he was not in debt. Intimating, he is young enough that is in health; and rich enough that is not in debt.

Ow no man any thing, * 1.1876 but to love one another.

Wound.

Antiquity reports, * 1.1877 in the Heroique times, they used Weapons of Brass, as in the encounter betwixt Diomedes and Hector. Which seems to proceed from a willingness to avoid deadly wounding; for from a styptique faculty in this, more than in Iron, * 1.1878 the cure of what it hurts, is affirmed more easie, and the mettal it self.

As a Surgeon maketh an incision, to let out the imposthumed matter, and then heals up the wound again: So God lanceth us not except need be; and he hath a salve for every sore, a medicine for ever malady; being both a Father, * 1.1879 and a Phy∣sitian. And yet most people are of that countrey-mans mind, who being on his sick-bed advised by his Minister to take in good part his present pain, as a token of Gods love; answered, If this be his love, I could wish he would love ••hers, and not me.

God never makes a wound too great for his own cure. The power of God to save, it as great as his power to destroy. His healing power, and his wound∣ing power, are of the same extent. His justice cannot out-act his mercy, both are infinite.

Nay, the woundings and smitings of God, are preparatories for our care and healing. It is said of Christ, that with his stripes we are healed, Isa. 53.5. And it is in this sense a truth, that we are healed with our own stripes. We are healed with the stripes of Christ meritoriously, by our own stripes preparatorily: the stripes of Christ heal us naturally, our own stripes heal us occasionally: Or his in the act, ours in the event.

Dejicit ut relevet, premit ut solatia praestet: Enecat, ut possit vivificare Deus.

How healing then are his salves, whose very sores are a salve?

For he maketh sore; and bindeth up: he woundeth, and his hands make whole. * 1.1880

Sickness.

Health; in it self; is an invaluable jewel. We know not how to prize it, * 1.1881 but when we want it.

• 1. When a man is sick; he can do nothing so well as in his health; we cannot pray so well, pain draws us away; we cannot read so well, follow the works of our calling so conveniently, attend upon the means of grace, visit our friends, &c.
• 2. Sin pulls sickness upon us; because all have sinned, all are sick at one time or other; in some measure or other; Behold, he whom thou lovest, is sick, Joh. 11.
• 3. A sick man is a Prisoner confined to his bed or house; a man in health is at liberty to go where he will, yet in the Lord.
• 4. What is wealth without health? Nec domus, aut fundus, * 1.1882 non aris a∣cervus & auri: Aegroto Domini deducunt corpore fabres. Though thou hast the riches of Craesus; yet they could not rid thee of an Ague. So displeasing is sickness, so pleasing is health.

Bernard tells us of a brother of his; that when he gave him many good in∣structions, and he, being a souldier, minded them not: he put, his finger to his sides, and said, One day a spear shall make way to this heart of thine, for instructions and admonitions to enter. Read, Job 33.16, 19. Psal. 107.17, 18. Mic. 6.13. A promise contrary to those threatnings, is that,

And the inhabitant shall not say, I am sick: the people that dwell there∣in, * 1.1883 shall be forgiven their iniquity.

Imbecillity.

This is imbecillity in a man, either

• 1. To assume too much on himself with∣out his own merit.
• 2. Or, to presume too much on Gods mercy.

Sorry man is like Simon Magus the Sorcerer, counting himself for some great man. As Martin Luther said, All of us have a Pope bred in us, an opini∣on of our own works; albeit there be in us no real vertue, nor true substance; yet (Narcissus-like) we are enamoured with our own shadows; and this is the Serpents head, the beginning of evil. Wherefore we must labour every day, to dig this huge Mountain down; we must descend, that we may ascend; as we fell by a∣scending, so we must be raised by descending.

Ʋide te magnum miraculum, saith Austin, Lo here a great miracle, God is on high, and yet the higher thou liftest up thy self, the farther thou art from him. The lower thou humblest thy self, the nearer he draweth to thee. Low things he looketh close upon, that he may raise them; proud things he knoweth a∣far off, that he may depress them. The proud Pharisee pressed as near God as he could; the poor Publican not daring to do so, stood aloof off: yet was God far from the Pharisee, near to the Publican.

Whosoever shall exalt himself, * 1.1884 shall be abased: and he that shall hum∣ble himself, shall be exalted.

Infirmity.

The best of Saints have their infirmities. They are of two sorts, Ʋiz.

• 1. Natural.
• 2. Sinful.

We must so distinguish; for when Christ took our nature into the unity of his person; with it he took upon him all our infirmities, but not our sinful ones. For he was like man in all things but sin.

Sins of infirmity, * 1.1885 are usually, 1. Sins of incogitancy, Mat. 26.35. 2. They have commonly for their ground, some strong passion in nature, as fear, shame, disgrace. 3. The consent is not without some reluctation. 4. They end in mourning, Psal. 6.6. Mat. 26.27. 5. They are no sins of custom, if gross sins, seldom or never ite∣rated.

James (sir-named the just) affirmeth both of himself, and other sanctified persons, * 1.1886 In many things we offend all. This is the sad priviledge of mankind (as one phraseth it) to have leave to offend sometime: And it is the honour of God a∣lone to be perfect.

It is wittily and well observed, that Nicodemus, who came to our Saviour by night, was a Disciple, though a dastard; infirmities, if disclaimed, discard us not. Ʋzziah ceased not to be a King, when he began to be a leper. Christ did not abhor the presence of Jehoshuah the High-Priest, though ill-clothed, but he stood before the Angel. The Church calleth her self black, but Christ calls her fair. And under the Law, in peace-offerings they might offer leavened bread, to shew that God will bear with his peoples infirmities.

Calvin saith of Luther, that as he excelled with great vertues; so he was not without his great sailings. * 1.1887 And I would, saith he, that he had spent less time in declaiming against others, and more in Recognizing his own faults.

Hence in our carriage towards the Saints, we should avoid two extreams.

• 1. The one is, we must not have such high thoughts of them, as above in∣firmities. We may over-act this way, as they of Lystra did in over∣estimating Paul and Barnabas, when they said, The gods are come down to us, in the likeness of men. We may have no mans person in admira∣tion, though in a due estimation.
• 2. And the other is, neither must we traduce them as hypocrites, because

• of infirmities; but afford them their grains of allowance. If we will have Saints made perfect, we must seek them in heaven, not on earth.

An accomplished man, and well accoutred, yet in wrestling may be overcome, so as to take a fall, because upon slippery ground; Or a strong City with a trea∣cherous party in it, may soon be surprized; Even so is it with the best, while we have flesh as well as spirit.

And I said, This is my infirmity. * 1.1888

Contingency.

Casus est inopinatae rei eventus. * 1.1889

Imperitia casum fecit. Therefore it is good judiciously to ponder things past, * 1.1890 prudently to order things present, and providently to foresee and prevent dangers like to ensue.

The wise mans eyes are in his head. * 1.1891

Will of God.

Operienda cum patientiâ divina voluntas.

The Will of God is twofold,

• 1. Secret.
• 2. Revealed.

His revealed Will is fourfold,

• 1. Determining, Eph. 1.5.
• 2. Prescribing, Eph. 1.9.
• 3. Approving, Mat. 18.14.
• 4. Disposing, or the Will of his Provi∣dence, 1 Cor. 1.1. Rom. 1.10.

Now we should resign our selves over to his determining Will, as the highest cause of all things: Rest in his approving Will, as our chiefest happiness: Obey his prescribing Will, as the absolutest and perfectest form of holiness: And be subject to his disposing Will, being patient in all trials and troubles, because he did it, Psal. 39.9.

There is no bound to the power of God, but only his own Will, Psal. 115.3. He will not indure to have any Articles put upon him, nor any limit-lines drawn about him. A great Prince once said, That he had a circle indeed about his head (meaning his Crown) but he would not bear it to have a circle about his feet; he must go which way himself pleased, and do whatsoever his soul desired. Yet there are circles drawn about all the powers of the world, only God hath none. That which is most sinful in man, is most holy in God, to act according to his own Will.

Gods Will is sometimes done against mans will, he compelling the Devil and his limbs sometimes, though against their wills, to serve him and his servants. Thus Haman must cloth Mordecai in royal apparel, &c. full fore against stomack be sure; he could rather have torn out his heart, and eaten it with salt; but how could he help it? Saul pronounceth David more righteous than he; Judas and Pilate give testimony to Christs innocency: These are the servants of the high God, which shew unto us the way of salvation, said the Pythonisse, con∣cerning Paul and his Companions, Acts 16.17. Canes lingunt uscerd Lazari.

'Tis the duty of man to submit himself unto, * 1.1892 and acquiesce in the mind of God. The mind of God rests, and we ought to rest in his mind. What∣ever pleaseth God, should please us. A gracious heart tastes sweetness in Gall and VVormwood, considered under this notion, as it is the VVill of God he should drink it, or feed upon it.

Thy Will be done in earth, * 1.1893 as it is in heaven

Persecution.

Gods people are most fitly resembled unto sheep: 1. Because they are hum∣ble. * 1.1894 2. Harmless. 3. Profitable. 4. Ruled by their Shepherd. 5. Led into pastures and folds. 6. And they are obnoxious to many dangers: to Wolves, Bryars, Thieves, Dogs. So, Many are the troubles of the righteous, but the Lord delivers them out of them all. Many can be content to be Gods sheep, pro∣vided they may wear golden fleeces. However, happy are the sheep that have such a Shepherd.

Excellent things are spoken of the Church of God; a woman clothed with the Sun, crowned with the Stars, treading upon the Moon; yet travelling in birth, pur∣sued with the Dragon, ready to be devoured, both her self and little babe; But heaven sung her triumph against the accuser of the brethren, and he was cast down, which accused them before God both day and night. To accuse before men is much, but before God,—Now and then to be accused is much, but day and night,—Thus it happeneth to the children of God, while nature dis∣robe us of corruption.

Quater luctatus est Jacob, in utero cum Esau, in via cum eodem, in Mesopotamia cum Laban, in Bethel cum Angelo: To teach us, if we will be true Israelites, we wust arme our selves against all assaults, at all times, places, persons. For speaking against sin, Elias was hated of Ahab, Isaiah (as they say) was sawn asunder of Manasses Je∣remiah stoned by Tahaphanes, Stephen stoned of the Jews, John beheaded of Herod, Ignatius delivered to lions, and Chrysostom hated of the Clergy.

De persecutione in Hybernia, * 1.1895 de quâ omnes ejus Episcopi Gregorio scripse∣runt; rescripsit Gregorius, Quòd dum non rationabiliter sustinetur, ne quaquam proficit ad salutem; nam nulli fas est retributionem praemiorum expectare pro cul∣pâ debetis scire; Sicut beatus Cyprianus dixit, quod Martyrom non facit poe∣na sed causa; Dum igitur ita sit, incongruum nimis est de eâ vos, quam dici∣tis persecutione gloriari, per quam vos constat ad aterna praemia minimè pro∣vehi.

The Jesuites have alwayes boasted of their bonds, imprisonment and Martyr∣dome; * 1.1896 but it would be good for them to know, there be vincti Diaboli, and vin∣cti Christi. That speech delivered by him on the Cross, would better befit them; We indeed suffer justly, for we receive the due reward of our deeds. And yet I find that very few (if any at all of latter times) have been imprisoned or put to death simply for Religion; if they could have kept their fingers out of treason, * 1.1897 they might have kept their necks out of the halter. I wish they may li∣sten to that of Cyprian, Ardeant licet flammis, &c. What though they give their bodies to be burnt, though they be cast to wild beasts, Non erit illa fidei co∣rona, sed poena perfidiae; non religiosae vi••tutis exitus gloriosus, sed desperationis in∣teritus.

The Donatists likewise complained of their persecution, as the Brownists, Se∣ctaries, * 1.1898 and Bedlam-Quakers (upon slight occasions) have done and do a∣mongst us: But as Austin told them, Ye suffer, Non propter Christum, sed contra Christum: Persecutionem patimini, non à nobis, sed à factis vestris. Christ was whipped, that was persecution; Christ whipped some out of the Tem∣ple, that was no persecution. Ishmael mocked Isaac, and that the Apostle calleth persocution; but Sarah beat Hagar, and that he calls no pesecution.

It is said to be the custom of a certain people in Ethiopia, called the Atlantes, * 1.1899 frequently mentioned in divers Histories, who living under the torrid Zone, in an extream hot climate, used to curse the Sun when it arose, because it scorched them with vehement heat: This made them in love with the night, and hate the day. Many (saith father Latimer) will follow Christ, usque ad ignem exclusivè not inclusivè.

Against a great battel in Greece, Xerxes would sit in presence, to the encourage∣ment of his souldiers, and caused scribes to sit by him, and note down how each one plaid his part. It is a glorious thing to say with Paul, for the hope of Israel am I bound with this chaine. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Chrysostome, there can be no greater thing to glory of than this. The Apostles themselves gloried in it, that they were counted worthy to suffer for the name of Christ.

It was the Queen of Bohemiah's Motto, Intra fortunae sortem, extra imperium. Persecutors may kill, but cannot hurt, saith Justin Martyr. The more we are mowen down by you, the more we rise up, said Tertullian.

Beleeve me (said Philpot Martyr) there is no such joy in the world, * 1.1900 as the peo∣ple of Christ have under the crosse; when our enemies imprison our bodies, they set our souls at libertie with God: when they cast us down, they lift us up; yea, * 1.1901 when they kill us, then do they bring us to everlasting life: And what greater glory can there be, than to be at conformity with Christ, which afflictions do work in us? I praise God (said another) that ever I lived to see this day, and blessed be my God and merciful Father, that ever he gave me a body to glorify his name.

All that will live godly in Christ Jesus, shall suffer persecution. * 1.1902

Censuring.

Momus reliquorum omnium irrisor, & reprehensor, qui cujus{que} vitia carpit, tur∣pitudinis, infamiae, & dedecoris notas, ut maculas, accuratissime observat, ob••icit, & reprehendit; hinc 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dedecus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, reprehensibilis, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ridicule loquor. Erat autem nocte matre, & somnopatre progenitus, ut docet Hesiod. Cui nihil placet. quamvis exactum decies castigetur ad unquem.

What a rash thing it is, when any thing dislikes us, to blame the whole body for one blemish or wart?

Intemperate tongues cause God many times to take away the Word; but wisdom is justified of her children.

Those that have a blemish in their eye, think the sky to be ever cloudy; and such as are troubled with the Jaundise, see all things yellow; so do those who are over∣grown with malice and hypocrisy, think all like themselves. * 1.1903 Caligula did not be∣lieve there was any chast person upon earth. The greatest censurers, are common∣ly the greatest hypocrites. Those that are most inquisitive about other mens man∣ners, are most carelesse of their own.

As any one is more wise, he is more sparing of his censures. And a gracious heart is alwayes ready to cast the first stone at it self.

Thou hypocrite, first cast out the beam out of thine own eye; * 1.1904 and then shalt thou see clearly to cast out the mote out of thy brothers eye.

Reproach.

Plato commendeth the Law of the Lydians, that punisheth detracters, as they did murtherers. And indeed there is a murther of the tongue, as well as of the hand.

How many clip the reputation of others (as coyn) to make them weigh lighter in the ballance of mens esteem? this is no better, than to bury them while they are alive.

It is a marvellous great grace to be disgraced for Christ. * 1.1905 Quanto plùs contu∣meliarum pro Christo tulerimus, tantò nos manet gloria major, said Zwinglius. To suffer for Christ (saith Latimer) is the greatest promotion in this world.

Speak not evil one of nother (brethren.) * 1.1906

If ye be reproached for the name of Christ, happy are ye, &c.* 1.1907

Mocking.

There are tongue-smiters, * 1.1908 as well as hand-smiters; such as maligne and molest Gods dearest children, as well with their virulent tongues, as violent hands. This is collateral blasphemy, blasphemy in the second table, and so it is often called in the New Testament. God, for the honour he beareth to his people, is pleased to afford the name of blasphemy to their reproaches; as importing, that he taketh it as if himself were reproached.

Religion was long since grown, as it is also at this day among many, not more a matter of form, than of scorn. In our wretched dayes, as the Turks count all fools to be Saints; so many with us account all Saints to be fools. He is a fool we say, that would be laughed out of his coat; but he were a double fool, that would be laughed out of his skin: that would hazard his soul, because loth to be laught at.

A man that is mocked, is under the meanest estimation, and greatest contempt. It is fundamentally opposite to the fundamental lawes of love. It is an addition to affliction, yea one of the greatest afflictions, wounding not only the name, but the Spirit. It was one of the greatest afflictions, amongst the sufferings and cruel persecutions that the Saints endured: yea, it was one great part of the sufferings of Christ; he was mocked and used like a fool in a play: they put a robe on his back, a reed in his hand, and crown upon his head: And when he hung on the crosse fi∣nishing the work of our salvation, they (in highest scorn) bid him save himself.

Haefamae leniter volant, non lenitèr violant. We have various examples of Gods hand upon mockers; Ishmael mocking Isaac, is punished with ejection, Gen. 21. * 1.1909 Machiavel that scoffing Atheist, rotted in the prison at Florence. Jearing Juli∣an had his payment from heaven: he was in his time counted, and stands upon re∣cord to this day among the greatest of sinners, an Apostate from Christ; Whose Apostacy brake out chiefly at his lips; and the very spirit of his malignity against the Gospel of Christ, appeared in mocking the Christians: When we had taken away their estates, he said, it should not trouble you to be poor, your Master was poor, and he said, Blessed are the poor. And when he had caused them to be smitten, your Master (saith he) hath taught you: That whosoever shall smite you on the right cheek, you must turn to him the other also. Thus he turned the ho∣ly counsels of Christ into profane jests. Sir Thomas Moor (qui scopticè & sca∣biose de Luthero & religione reformata loquebatur) lost his head. One mocking at James Abbes Martyr, as a mad man; for that having no money, he gave his ap∣parel to the poor; some to one, some to another as he went to the stake: he lost his wits for it. * 1.1910 What's truth? said Pilate to our Saviour, in a scornful profane manner; not long after which, he became his own deaths-man. And Appian that scoffed at Circumcision, had an Ulcer at the same time, and in the same place. Surely God is the avenger of all such.

A scoffer (saith Chrysostem) is bomine pejor, worse than a man; as the scoffed that beareth it well, is Angelis par, saith he, an Angels peer.

The favourablest persecution (saith one) of any good cause, is the lash of lewd tongues; whether by bitter taunts, or scurrilous invectives: which it is as impossi∣ble to avoid, as necessary to contemn; But let us bravely contemn (saith another worthy) all contumelies and contempts for conscience sake, taking them as crowns and confirmations of our conformity to Christ. If Demetrius hath testimony of the truth, that's enough, let Diotrephes prate what he pleaseth.

And others had triall of cruel mockings, * 1.1911—

Resolution in Persecution.

A Spanish Cavalier, who for some fault was whipped through the principal streets of Paris, and keeping a sober pace, was advised by a friend to make more hast, that he might the sooner be out of his pain; but he half in choler replied, that he would not lose the least step of his gate, for all the whipping in Paris. That which in Christians deserves greatest commendations, is an unmoved patience in suffering adversities, accompanied with a setled resolution of over-coming them••

Bishop Hooper seeing a Pardon lying by him to be given him, if he would recant; * 1.1912 cried to them that stood by, If you love my soul, away with it. His answer to Master Kingston, advisinghim to save his life by recanting, is worth noting; Life indeed is sweet, and death bitter; But alas! consider, that the death to come is more bitter, and the life to come more sweet: Therefore for the desire and love I have to the one, and the fear and terror I have of the other; I do not so much regard this death, nor esteeme this life; but have setled my self, through the strength of Gods Spirit, patienly to passe through the torments and extremities of the fire now prepared for me, ra∣ther than to deny Gods Word and Truth. 'Twas resolutely spoken of Bishop Ridley, to Latimer at the stake, Be of good comfort, brother, for God will either asswage the fury of the fire, or else strengthen us to abide it. Newes being brought to John Philpot, of his burning the next day; he answered, undauntedly, I am ready; God grant me strength, a joyful resurrection. I might adde abundantly.

Who puts to Sea for a long Voyage, and at a great charge, must resolve to hold on his course, against all winds and weather, or accidents that may offer to stop him. So we in Christianity must wrestle with all difficulties, rather than quit the enterprise. Being once embarqued, on we must, with a Caesarean confidence, and a Spartan resolution; to go on with the sword, or fall on the sword.

I am ready not to be bound only, * 1.1913 but also to die at Jerusalem for the Name of the Lord Jesus.

Vox verè Christianorum.

Martyrdom.

We must expect persecutions here, for how should God wipe away tears from our eyes in heaven, if on earth we shed no tears? How can Heaven be a place of rest, if on earth we find it? How could we desire to be at home, if in our journey we did find no grief? How could we so often call upon God and talk with him, if our enemy did sleep all the day long? How could we elsewhere be made like unto Christ in joy, if in sorrow we sob'd not with him? If we will have joy and felicity, we must needs feel sorrow and misery. If we will go to heaven, we must sail by hell. If we will embrace Christ in his robes, we must not think scorn of him in his rags, If we will si•• at table with Christ in his Kingdom, we must first abide with him in his temptations. If we drink of his cup of glory, forsake not his cup of ignominy. Can the head-corner-stone be rejected, and the other more base stones in Gods building be in this world set by? We are of his living stones, be content then to be hewen, thereby to be fitted to be joyned to your fellows that suffer. We are Gods corn, fear not therefore the flail, the fan, miln-stone nor Oven. We are all Christs lambs, look to be fleeced and slain.

Ignatius qui Apostolorum temporibus proximus fuit, * 1.1914 cum ex Syriâ usque Ro∣mam ad bestias duceretur, inter alia scribebat, O salutares bestiae, quae prepa∣rantur mihi, quando venient? quando emittentur? quando eis frui licebit carni∣bus meis. De eodem scribit Irenaeus, Frumentum Christi sum, dentius bestiae∣rum molor, ut mundus Dei panis inveniar.

King Henry the fourth, deposer of King Richard the second, was the first of all

English Kings, that began the unmerciful burning of Christs Saints, for standing against the Pope; And William Sawtree was the first of all them in Wickliff's time that was burned; he suffered Anno Dom. 1400. saith Fox.

Bishop Hooper in a Letter to Mistris Warcope: Dear sister, take heed, you shall in your journey towards heaven meet with many a monstrous beast; Paul fought with some at Ephesus. If there be any way (saith Bradford) to heaven on horse-back, 'tis Persecution. Should we look for fire to quench our thirst? Even as soon shall Christs true servants find peace in Antichrists regiment. It was likewise his saying: At God sent for Elijah in a fiery chariot, so sendeth he for me; for by fire my dross must be purified, that I may be fine gold in his sight.

Queen Anne (wife to King Henry the 8.) led to the Tower to be beheaded, said, The King was constant in his course of advancing her; For, from a Private Gentlewoman to a Marchioness, then to a Queen, and when he could no higher, then to a Martyr.

Cansa, non poena Martyrem facit, ait Cyprian. Nam ut dixit Gregor. Cum Christo crucem & periturus latro suscepit, sed quum reatus proprius tenuit, pro cru∣cifixo non absolvit. * 1.1915 It is one thing to suffer as a Martyr, and another thing to suffer as a Malefactor. Ibi erat Christus, ubi latrones; Similis poena, dissimilis causa. Sampson died with the Philistins, by the fall of the same house; but for another end, and by a different destiny.

Martyrdom is the lowest subjection that can be to God, but the highest honour: It brings death in the one hand, and life in the other; for while it kills the body, it crowns the soul. When one said to a certain Martyr, Take heed, 'tis a hard matter to burn: Indeed, said he, it is for him that hath his soul linked to his body, as a Thiefs foot is in a pair of fetters.

—And they loved not their lives unto the death, * 1.1916

Spiritual Warfare.

Our life is compared to a warfare. The chief Captain General on the one side, is the Mighty Lion of the Tribe of Judah, the Prince of Peace, the Conqueror of death, hell and sin. The grand Captain on our enemies part, is the great red Dragon, the old crafty Serpent, the Governor of Darkness. The Lieutenants of the fields, are Fleshly Sensuality against Spiritual Reason, The Serjeants of the Band, are the cursed children of Darkness, against the faithful children of Light. The common souldiers are the Law of our Members, warring against the Law of our Mind; the effects of the Flesh, against the fruits of the Spirit.

Sathans souldiers handle such like arms as these; The Breast-plate of Injury, the Girdle of Falshood, the Shoos of Discord, the Shield of Insidelity, the Helmet of Mistrust, the piercing Darts of Cruelty, the Canon-shot of spightful Reproach∣••s, the Arrows of lying Slanders, the Sword of the Flesh, &c. On the contrary, Scripture shews us the armour and weapons of a Christian souldier, Eph. 6. Adde, the Cannon-shot of deep sighs, proceeding from a penitent heart; the Arrows of bitter Tears, and the two-edged sword of the Eternal Word, Heb. 4.12.

We are not to encounter with flesh and blood, nor to fight with the Unicorns of Assyri••, nor the Bulls of Bashan, nor the Beasts of Ephesus; Neither absolute Atheists, nor dissolute Christians, nor resolute Ruffians: But we are to war with Principalities and powers, and spiritual wickednesses that are in high places.

Let Christians gather courage, and be of good comfort. What if the Serpents brood do bite? the Beasts of Ephesus yell? the fat Bulls of Bashan push, gore? and the Red Dragon rage, storm, march in hellish fury? Christ is thy Captain, and stronger than they all; He can charm the old Serpent, take away his sting, and grind all our enemies to powder.

Put on the whole armour of God, * 1.1917 that ye may be able to stand against the wile•• of the Devil.

Temptation.

There are three things wherein the greatest exercise of a Christian life confists: 1. Prayer, wherein man is seeking unto, and working his heart towards God. 2. Meditation, wherein he is preparing himself, by holy thoughts and divine con∣siderations, for his nearer addresses unto God. 3. Temptation, wherein he wrestles and strives with those enemies of his soul; And truly, mans life is a con∣tinual temptation. Yea, sometimes the violence of Satan's, and the Worlds tempta∣tions are such, that a child of God is weary of life, (instance in Job. 10.1.) * 1.1918 His soul would gladly be rid of the body, that it might be beyond the reach and assults of the Devil and his assistants.

While we breathe in this Pilgrimage, our life cannot be without sin and tempta∣tion, because our progress is made through temptation.

Temptation is nothing else but, Exploratio per experientiam, saith Parisiensis. * 1.1919

Temptations are either

• 1. Good,
• or
• 2. Ill.

Of the good there are two: 1. Men tempt and prove themselves. 2. God tempts and proves men, by sending afflictions.

Of ill temptations of suggestion, there are three. 1. Men tempt men. 2. Men tempt God. 3. Satan tempts men. There are also temptations of, 1. Affliction, 1 Jam. 3.12. 2. Persecution, Mat. 13.21. Luk. 8.13. 3. Concupiscence, Jam. 1.14.

The temptations of Concupiscence, and the temptations of Sathan differ thus:

• 1. The temptations of Satan are usually to things against Nature, or against the God of Nature; as Blasphemy, Self-murther, Sodomitry, &c.
• 2. They are usually sudden and fierce, and violent like lightening; leaving not a man time for deliberation.
• 3. Those evils that are instantly disliked, and in no measure assented to or ap∣proved: So that a man doth not sin in the temptation, till he be in some de∣gree drawn away by it.

Again, the Deviltempts, 1. Either by way of seducement, in which he excites our concupiscence, rubs the fire-brand, and makes it send forth many sparkles, carrying us away by some pleasing object; in this our concupiscence carrieth the greatest stroke, Jam. 1.15.2. Or by way of grievance, injecting into us horrid and hideous thoughts of Atheism, Blasphemy, Self-murther, &c. And herein himself, for most part, is the sole doer, to trouble us in our Christian course, and make us run heavily nowards heaven.

In every temptation there is an appearance of good, whether of the body, * 1.1920 mind or state. The first is, the lust of the flesh, in any carnal desire. The second is, the pride of the heart and life. The third is, the lust of the eyes. To all these the first Adam is tempted, and in all miscarried. The second Adam is tempted, and over∣cometh. The first man was tempted to a carnal appetite, by the forbidden fruit; to pride, by the suggestion of being as God; and to covetousness, in ambitious de∣sire of knowing good and evil. Satan having found all the motions so successful in the first Adam, in his innocent estate; will now tread the same steps, in his tempta∣tions of the second. 1. The stones must be made bread; here is a motion to a carnal appetite. 2. The guard and attendance of Angels must be presumed on; here's a motion to pride. 3. The Kingdoms of the world must be offered; here to covetousness and ambition.

Satan usually keeps his greatest and most violent temptations unto the last. He tempts most at death. One coming to visit a sick friend, asked, Hath Satan been with you yet? The party answered, No: To whom the other replied, Look to it,

he'll have a bout with you, ere you die. When he thinks we are at the weakest then he cometh with his strongest assaults.

The Lord by Jeremy saith unto Jury, c. 4.14. How long shall wicked thoughts har∣bour•• in thee? He asketh not wherefore they come, but wherefore they stay: For many good men are oftentimes overtaken with evil thoughts, but yet will not yield their consents thereunto.

Yet let a Giant knock while the door is shut, * 1.1921 he may with ease be still kept out; but if once open, that he gets in but a limb of himself, then there is no course left to keep out the remaining bulk. Intorto capite, sequetur corpus. We may admit (if not pull in) more with one finger, than after thrust out with both shoulders.

Let us therefore be sober and vigilant, 1 Pet. 5.8. Put on the whole armour of God, Eph. 6. and resist him, Jam. 4.8. Comforting our selves, both in the example of Christ, Heb. 2.16. 4.15. and of Christians, 1 Pet. 5.9. in Gods care for us, 1 Cor. 10.13. and promises made to us in temptations, 2 Cor. 12.9, 10. Isa. 27.1. Rom. 16.20.

And let us be earnest in prayer, * 1.1922 that either Satan may not tempt us, or that he may not touch us, at least (as Cajetan expounds it, 1 Joh. 5.18.) with a deadly touch; so as to alter us from our gracious disposition.

Simon, * 1.1923 Simon, behold, Satan hath desired to have you, that he may fift you as wheat:

But I have prayed for thee, that thy faith fail not.

Demoniack.

If God chastise us with his own bare hand, * 1.1924 or by men like our selves, let's thank him, and think our selves far better dealt with, than if he should deliver us up to the publike Officer, to this Tormentor, to be scourged with scorpions at his pleasure.

The Seventy Seniors usually call those who are possessed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because the Devil spake out of their bellies. For which cause also the Hebrews called them Oboth, or bottles; because the bellies of those women that were thus made use of by the Devil, were swelled as big as bottles.

In the year of Grace 1536. a certain Damsel at Frankfort in Germany, being possessed with a Devil, and stark mad, swallowed down pieces of money with much gnashing of her teeth: which monies were presently wrung out of her hands, and kept by divers. * 1.1925 Luther's advice being requested, it was this, To pray hard for her.

Ʋrbanus Regius, in a Sermon of his at Wittenberg, made mention of a certain Maid possessed by the Devil; and when she should have been prayed for in the Congregation, the Devil made as if he had been departed out of her. But before the next publike meeting, Satan returned, and drove the Maid into a deep water, where she presently perished.

Melanchton tells a story of an Aunt of his, that had her hand burnt to a coal by the Devil, appearing to her in the likeness of her deceased husband. And Pareus relates an example, of a Bakers daughter in their countrey, possest and pent up in a Cave she had digg'd, as in a grave, to her dying day. Much like unto that poor creature mentioned, Mat. 8.28.

It is to be feared, the Devil that was cast out of the Demoniacks bodies, is got into many mens hearts; oft casting them into the fire of Lust, and water of Drunkenuess.

Athanasius had a conceit, that the Devil may be driven out of a body, by re∣peating the 68. Psalm.

—Possessed with Devils, * 1.1926 and lunatick.

Sorrow.

Secundum

• Deum, 2 Cor. 7.10.
• Mundum. 2 Cor. 7.10.

For the first, Sin bred sorrow; and sorrow being right, destroyeth sin; as the worm that breeds in the wood, eats into it and devours it. So that of this sorrow according to God, we may say, as the Romans did of Pompey the Great, * 1.1927 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, That it is the fair and happy daughter of an ugly and odious mother.

But the sorrow of the world, is that which carnal men conceive, * 1.1928 either for the want or loss of good, or for the sense or fear of evil. Thus Queen Mary, who died (as some supposed by her much sighing before her death) of thought and sorrow, either for the departure of King Philip, or the loss of Calice, or both. Thus Nabal sorrowed.

To these may be added a third; An hellish sorrow, a desperate grief for sin, * 1.1929 as was that of Judas. Fained or forced grief is nothing worth: He grieved, and yet miscarried; It was squeezed out of him, as verjuice out of crabs. But Peter went forth to weep bitterly.

Gods people are commanded to afflict themselves with voluntary sorrow. Some shadow of it we have in Epaminondas the Theban General, who the next day after the Victory and Triumph, went drooping and hanging down his head: And being asked why he did so? He answered, * 1.1930 Yesterday I found my self too much tickled with vainglory, therefore I correst my self for it to day. But we have a better example in holy David, whose heart smote him, and made him smart inwardly, (saith the text, 2 Sam. 24.10.) after he had numbred the people.

The soundness and sincerity of sorrow is shewed by the secrecy of it. * 1.1931 He grieves with a witness, that grieves without a witness, Zech. 12.12.

Sorrow is a breaker; It breaks no bones, but it breaks the heart. Worldly sor∣row breaks the heart to death; Godly sorrow breaks the heart to life.

Sorrow shortneth the spirit of man; that is, Sorrow over-acted, weakens the whole man, and leaves him unable to put himself forth in action. Joy is the dila∣tation or widening of the heart; much joy makes the spirit free to act: So sorrow is a straitner of it, it makes a man narrow-hearted, and narrow-handed; it stops him in his actings, or stays him from acting.

We commonly say, Sorrow is dry: 'Tis so, because it is a drier. A broken spirit drieth the bones, Pro. 17.22. Aristotle in his book of Long and short Life, assignes Grief for a chief cause of death. All immoderations (saith Hippocrates) are great enemies to health.

We have heard of some, whose hearts being filled with vexing cares, * 1.1932 have filled their heads with gray hairs in a very short time. As some have an art to ripen fruits, before nature ripens them; so the Lord hath a power to hasten old age, before nature makes us old. Many troubles in one year, may make a man as old as many years.

Grief is like Lead to the soul, heavy and cold; It sinks downward, and carries the soul with it. Mans Mind is like the stone Tyrrhenus, which so long as it is whole, swimmeth; but being once broke, sinketh. David was decrepit with much grief at seventy years of age. Jacob attained not to the days of the years of the life of his fathers, as being a man of many sorrows. And this some think was the reason our Saviour Christ, at little past thirty, was reckoned to be towards fifty, * 1.1933 Joh. 8.57. He was the man that had seen affliction.

Mention is made of a German Captain, at the Siege of Buda, Anno 1541. * 1.1934 who seeing the dead body of his unfortunate (but valiant) Son presented to him; a sudden and inward grief did so surprise him and strike to his heart, that after he had stood a while speechless, with his eyes set in his head, he suddenly fell down dead.

The Casuists and Schoolmen affirm sorrow for sin to be the greatest of all sorrows, In

• 1. Conatu.
• 2. Extensione.
• 3. Appreciatione.
• 4. Intensione.

Though other Mourning (coming down hill, having Nature to work with it, and nothing to hinder it) make more noise.

Mine eye is consumed because of grief. * 1.1935

Heaviness in the heart of man maketh it stoop. * 1.1936

When I remember these things, I pour out my soul in me, &c.

Have mercy upon me, O Lord, for I am in trouble: Mine eye is consumed with grief, * 1.1937 yea, my soul and my belly.

For my life is spent with grief, and my years with sighing: My strength faileth because of mine iniquity, and my bones are consumed. Psal. 31.9, 10.

Desire.

It is a passion which we have to attain to a good thing which we enjoy not, * 1.1938 that we may imagine is fitting for us.

There is a threefold desire,

• 1. Natural.
• 2. Reasonable.
• 3. Spiritual.

And every one of these by their order are subordinate to another, and there is no repugnancie amongst them.

In Fevers we desire to drink, and yet we will not; And so in Apoplexies to sleep, and yet we will not. A mans hand is gangren'd; a Chyrurgeon comes to cut it off: The natural desire shrinks and pulls back the hand, because Nature seeks the preservation of it self; But the reasonable desire saith, rather than the whole body shall be consumed, he will command the Chyrurgeon to cut off the hand. Here is no repugnancie betwixt the natural and reasonable desire, but a sub∣ordination.

Again, A Martyr is carried to the stake to be burnt; the natural desire shrinks, but yet it submits it self to the spiritual desire, which cometh on and saith, Rather than dishonor God, go to the fire and be burnt.

The Schoolmen say, * 1.1939 that Desires are not actually infinite; because Nature tends always to some finite thing; for no man desireth infinite meat: Yet his desires are infinite by succession, because these bodily things which we desire, are not per∣manent. Thus, one desire being gone, another comes in place of it.

It is better to moderate Desire at the first, than afterwards to prescribe it a measure.

Let Desire be conversant about right objects. He that pants after the dust of the earth, shall always be indigent; crying continually (with the two daughters of the Horse-leech) Give, give. But he that truly desires after Righteousness, shall be satisfied.

Whosoever shall drink of this water, * 1.1940 shall thirst again:

But whosoever drinketh of the water that I shall give him, shall never thirst.

Desertion.

It's said of the Lioness, that she seems to leave her young ones, till they have al∣most killed themselves with roaring and howling; but at last gasp she relieves them,

whereby they become the more couragious. And Mothers use to leave their chil∣dren, (or turn their backs upon them) till they mourn and make moan after them. Even so the Lord withdraws sometimes from his people, and goes from them, that (with the Prodigal) they may come to themselves; and seems to forget them, that they may remember themselves.

In Christs desertion, there was not Divulsio unionis, but Suspensio visionis. He cried not out of Men or Devils, why they did so and so unto him: But, My God, my God, why hast thou for saken me? Oh! that came neer his heart.

In such a forlorne condition as this, a poor Soul, for regaining of his God, can do no more than

• 1. Bewail the want of Gods gracious presence. As Reuben for Joseph: Heu! quid agam? I cannot find my God; and I, whither shall I go?
• 2. Cry after him in fervent prayer: As Elisha after Elijah, My father, my father! Return, O Lord: how long? and let it repent thee concerning thy servant.
• 3. Wait his leisure, if he please to hold off longer: Sustaining himself with cordial places of Scripture. Isa. 50.10. cap. 64.4. cap. 30.18. In which estate should he be taken away by death, his condition is like to be comfortable; because the Spirit of Truth saith, Blessed are all they that wait for him.

Epiphanius telleth of a bird Charadius, * 1.1941 that being brought into the room where a man lieth sick, if he look with a steady and fixed eye upon the sick man, he re∣covereth. Certainly, in Gods favour is life; but, Aversio vultus Dei, the turning away of Gods pleased countenance, is the cause of all sorrow and sadness.

When he hideth his face,* 1.1942who then can behold him?

Thou didst hide thy face, and I was troubled.* 1.1943

Calamity.

It was an easie thing (said Bishop Hooper) to hold with Christ, * 1.1944 whiles the Prince and the World held with him; but now the World hateth him, it is the true trial who be his. Let us not then run away, when it is most time to fight. Remember none are crowned, but they that fight manfully. You must now turn all your co∣gitations from the peril you see, and mark the felicity that followeth the peril; either victory of your enemies in this world, or else a surrender for ever of your right in the inheritance to come.

He calls the World the Miln and Kitchin, * 1.1945 to grind and boil the flesh of Gods people in, till they atchieve their perfection in the World to come.

The World (saith one) is not a Paradise, but a Purgatory to the Saints: It may be compared to the straits of Magellan, which is said to be a place of that nature, * 1.1946 that which way soever a man bend his course, he shall be sure to have the wind against him. They may not here dream of a delicacy.

In the world ye shall have tribulation: but be of good cheer, * 1.1947 I have overcome the world.

Quatuor Novissima.

Mors.

DEath, Judgment, Heaven and Hell, are the Quatuor Novissima.

Discrimen inter beatos post resurrectionem, & primos parentes in statu in∣nocentiae, & homines in statunaturae lapsae, in quo nunc sumus, est; Quòd beati nun∣quam

mori poterunt, primi parentes poterant nunquam meri, hemines in statu na∣ture lapsae, non possunt non mori.

The decree is out, * 1.1948 All must die. Belshazzar's Emblem is upon every wall, Mene mene tekel upharsin: Yea, this impress is upon all flesh; Numeravit, ap∣pendit, divisit; God hath numbred thy days, he hath laid thee on the ballance, and thou art found wanting, thy Kingdom is divided.

Say Princes, say Pesants, say all, Corruption thou art my father, Worms ye are my sisters, Grave thou are my bed, Sheet thou art my shrine, Earth thou art my cover, Green grass thou art my carpet: Death demand thy due, and thou Gathering∣host-Dan, come last and sweep all away.

Epictetus went forth one day, and saw a woman weeping for her Pitcher of earth that was broken; and went forth the next day, and saw a woman weeping for her son that was dead, and thereupon said, Heri vidi fragilem frangi, hodie vidi mor∣talem mori. Life is but a sleep, a shadow, a bubble, a vapour, and as a tale that is told.

Aristotle spake these words at his death: I rejoyce that I go out of the World, which is compounded of contraries: Because each of the four Elements is contrary to other, therefore how can this Body compounded of them long endure? Plato treat∣ing of the Souls of men, could say, The merciful Father made them soluble and mortal bands; meaning indeed, they should not always be held with the mi∣series of this life.

Death reigned from Adam to Moses: And though Death shall not reign, yet it shall live, fight and prevail, from Moses to the end of the world, for then, and not till then, shall be brought to pass that saying that is written, Death is swallowed up in victory.

We may easily perceive, * 1.1949 how all this our Contexture is built of weak and de∣caying pieces. Tully writeth of Hortensius, that after his Consulship, he decayed in his rare faculty of Eloquence; though not so sensibly, that every auditor might perceive it; yet in such sort, that a cunning Artist might observe, that he drew not so clear a stroke in his pieces, nor cast on them so rich and lively colours, as before.

Mors hominis & pecudum differt? In pecudibus perit anima cum corpore, & redit in nihilum quod fuit ante nihil: Non verò ita homines, anima rationalis non perit cum corpore, sed corpori tandem adjungetur anima, unde domicilium & templum aeternum Dei erit.

Death (Serpent-like) meddles with nothing but a godly mans dust. When death takes hold of the Body (as Potipher's wife did of Joseph's cloak) the Soul leaves it (as he did that) and flies to God.

One reason of dying is, God will have our Bodies to be new cast, and come out beautiful and bright; This corruptible must put on incorruption, and this mortal must put on immortality. Under the Law persons were unclean till the evening, so are we till death; because we shall never utterly lay by our body of corruption, till we lay aside our earthly body.

Omega nostrorum mors est, * 1.1950 mors alpha malorum; is true of wicked men. And sad it is for any to say at death, Omnia fui, nihil sum. Yet, as the Vipers flesh is made a preservative against her poyson; so from the bitter cup of Death, ariseth to a child of God, health, joy, salvation. Who is afraid to die (said Bradford) but such as hope not to live eternally? Death, once a curse, is now turned into a blessing; as Levi's curse of being scattered, better fitted them to teach the Tribes in every City.

The godly, * 1.1951 at their death, knowing that out of their labour they must receive a plentiful harvest, they rejoyce to see the troops of Angels, and are so much the more ravished with joy, as they draw nearer to their death; by which they are delivered from the prison of the flesh, the floods of misery, and the deceits of the Devil; drawing nearer to the Crown of glory, and fruition of eternal rest and felicity, with the Saints of God.

Bolton said on his death-bed, He hoped none of his Children durst meet him at

the great Tribunal of Christ, in an unregenerate estate.

Satan tempts forest at death: The Coward, when we are at weakest, when entring into Heaven, though he cannot hinder us, yet he will be treading upon our heels and troubling us. But be of good comfort, Serpens nunquam nisi moriens in longum est.

Meeting two Boats on the water, we think the other moves, ours stands still: Even so, we are usually more mindful of the mortality of others, than our own. But there are two rules never to be forgotten That the Son of God died for thee; And that thou thy self (though thou livest long) must die, nay, art shortly to die. * 1.1952 If thou shouldest live in the utmost part of Ethiopia, where men so long live as are called Macrobians, yet die thou must, nor canst thou know where, when, or how. The death of the Son of God, who did acquit thee from eternal death, and thy own death being so certain, must be as two spurs of love, to drive thee through the short race of this momentany life, unto the goal of eternal happiness.

Consider, 1. The time we have to live, is less than a Geometrical point. 2. How wicked the Enemy is, who promiseth us the Kingdom of this World, that he might take from us a better. 3. How false Pleasures are, which only embrace us to strangle us. 4. How deceitful Honors are, which lift us up, to cast us down.

It is the sublimity of wisdom to do those things living, * 1.1953 which are to be desired and chosen by dying persons. Let every man in the address to his actions, consider, whether he would not be infinitely troubled that death should surprise him in the present dispositions, and then let him proceed accordingly.

Austin with his mother Monica was led one day by a Roman Practor to see the Tomb of Caesar. Himself thus describes the Corps: It looked of a blue mould, the bone of the nose laid bare, the flesh of the nether lip quite fallen off, his mouth full of worms, and in his eye-pits two hungry toads, feasting upon the remanent por••ion of flesh and moisture; and so he dwelt in his house of darkness. This me∣ditation might be a means to allay our sinful appetites, make our spirits more sober and desires obedient.

But some are as unwilling to meditate of Death, as a child to look into the dark: If they make their Will, they think they are nearer to it. But let us acquaint our selves with Death; as when a horse boggles, we ride him up to the object. Yea (as Christ said, when the Disciples were afraid,) let us handle it and see. * 1.1954 And let us always be ready, in what corner soever we are, that when God calls, we may with Abraham say, Behold, my Lord, here I am. Death, like the stream of Jordan between us and our Canaan, runs furiously, but stands still when the Ark comes. Blessed is the death of those, that have part in the death of Christ.

Death every where expecteth us: If thou therefore be wise, * 1.1955 do thou expect Death every where. To this end, remember Austins admonition; Be afraid to live in such an estate, as thou art afraid to die in.

It is appointed unto men once to die.

Purgatory.

Lo, say some, (quoting Heb. 9.8.) Heaven was not opened in the time of the Law, till the passion of our Saviour Christ: therefore the Patriarchs and others that died then, went not to Heaven, but were in a place of Rest distinct from Heaven. This is their Limbus Patrum, which they have forged.

But quickly to stop their mouths: It is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A gate in the Kings Pallace may be opened, though not known. The way to the Holiest of all, that is to Heaven, prefigured by their Sanctum Sanctorum, was not yet manifested; it was obscured under Types and Figures, darkly revealed to them.

That one place of Scripture following, puts out the very Fire of Purgatory: For if all Believers die in Christ, and are blessed, and that presently; then none are to be purged.

Blessed are the dead which die in the Lord, * 1.1956 from henceforth.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. è vestigio, ab ipso mortis tempore; à modo, à modo jam.

Burial.

It is the last office of love, to bring the deceased Saints honorably to their long home; to lay them in their last bed, to put them into the grave, as into an haven and harbour, where they may rest from their labours. This is to deal kindly with the dead.

In hoc peccatur bifariam. * 1.1957 1. Si prorsus contemnatur, ut Diogeniani fatiunt, jubentes se in aquis, aut in sterqùilineum projici. 2. Qui nimium tribuunt sepul∣tura, ut illi qui miris ceremoniis consecrarunt, ut afficere dixerunt animam, nisi in consecrato corpora fuerint sepulta. Media tenenda via: Si possimus habere honestam sepulturam, nè contemnamus eam: Si corpus avibus aut feris projiciendum intelli∣gamus, rem Deo committemus, cujus (ut Psaltes dicit) terra est & plenitudo ejus.

It hath been ever the fashion, to be careful of Burial. The Jews anointed their dead bodies, wrapt them in Syndon, laid them in covered Sepulchres hewed out of stone: The Egyptians embalmed and filled them with odoriferous spices, re∣serving them in Glass or Coffins; the Assyrians in Wax and Honey: The Scythi∣ans carried about the cleansed Carkasses to the friends of the deceased, for forty days, with solemn banquets: The Romans used Funeral honors and ceremonies with ointments, images, bon-fires of most precious woods, sacrifices and banquets, burning their dead bodies; wherein they were excessive, until about the time of Theodosius, laws were enacted to restrain the excess. None neglected it, but savage Nations, * 1.1958 as Bactrians, which cast their dead to the dogs; some varlet Philoso∣phers, as Diogenes, who desired to be devoured of fishes; some dissolute Courtiers, as Mecoenas, who was wont to say, Non tumulum curo, &c. And as another said, De terrâ in terram, & quavis terra sepulchrum.

The place of Burial is called by S. Paul, seminatio, in respect of the assured hope of Resurrection: Of the Hebrews, The house of the living; As a Church-yard is called of the Germans, Gods acre or field, in the same respect. In the like sense Tombs were called Requietoria, Ossuaria, Cineraria domus aternae. Of Lucian, Camps and Cottages of Carkasses, scoffingly.

It is remarkable, that the first purchase of possession mentioned in Scripture, was a place to bury in, not to build in. Joseph of Arimathea had his Tomb in his garden, to season his delights (very like) with the meditation of his end. The Egyptians had a Deaths-head carried about the table at their feasts. The Emperors of Constantinople had a Mason came to them on their Coronation-day, with choice of Tomb-stones, and these verses in his mouth.

Elige ab his saxis ex quo (Invictissime Caesar) Ipse tibi tumulum me fabricare velis.

Our first Parents made them garments of fig-leaves; but God misliking that, gave them garments of skins: And such did the austere Baptist wear, to dis∣cover our mortality.

Want of Burial, * 1.1959 the Jews accounted worse than death; the Romans, extreme cruelty. Immanitatis est Scythicae non sepelire mortuos.

Alexander the Great lay unburied thirty days together: His Conquests above ground, purchased him no title for habitation under ground. So Pompey the Great; of whom Claudian,

Nudus pascit aves, jacet en qui possidet orbem, Exiguae telluris inops—

Of Tiberius the Emperor it is storied, That he was so hated for his Tyranny, that when he was dead, some of the people would have had him thrown into the river Tiber; some, hang'd up in an ignominious manner; others also made prayer to mother Earth, to grant him now dead, no place but among the wicked. Con∣trarily, when Dio died, the people of Syracuse would have gladly redeemed his life with their own blood; which because they could not, they buried him very hono∣rably, in an eminent place of their city.

The Romans of old, after the Funeral solemnities ended, (which were very many,) used to take their farewell of the dead body in these words; Vale, vale, vale: nos te ordine quo natura permiserit sequemur.

To have a comely burial, is a great blessing. It was threatned upon Jehojakim the son of Josiah, as a curse, that he should be buried with the burial of an Ass, drawn and cast forth beyond the gates of Jerusalem, Jer. 22.19. It is like, that man had lived like a beast; and God threatens him by name, that when he died, he should be used as a beast. True it is, they whose souls are with God in heaven, * 1.1960 may be without a burying place on earth; The bodies of many of the servants of God, have been, and may be scattered upon the face of the earth, like dung, ac∣cording to that, Psal. 79.2. Yet even then unto them, there is this blessing re∣served, beyond the blessing of a burial, They are laid up in the heart of God, and he takes care of them; yea, He imbalms them for Immortality, when the remains of their Mortality are troden under foot, or rot upon a dunghill.

Then shall the dust return to the earth, as it was; * 1.1961 and the spirit shall return unto God, who gave it.

Resurrection.

It was not possible that Christ should be holden of death. * 1.1962 This impossibility sprang chiefly from an utter inconsistencie with the righteousness and goodness of God, to suffer a Person so innocent and holy as Christ was, and withall, having fully accomplished what he undertook by dying, to remain any longer in the bands and prison of death. For, this act of raising of Christ, is to be looked upon as an act of righteousness and equity, as well as of power.

Again, there was necessity for it on Gods part too, by way of design or wisdom, viz. to accommodate the great end of glorifying himself, in the salvation and con∣demnation of men. They that are saved, could not be saved (at least on such terms) without being justified: Justified they could not be, without believing: Believe they could not, but by and through the rising again of Christ from the dead. Hence, 1 Pet. 1.21. Rom. 4.25. Thus the righteousness and wisdom which together shine forth in it, give as it were a gracious lustre, and set off, to the Power that appeared in it.

Basil saith, that the Resurrection of the body is a Creation. And he shews that there are three sorts of Creation: 1. When a thing is made of nothing, as in the first Creation. 2. When a thing of evil is made good, as in Regeneration; Create in me a clean heart. 3. When the bodies shall be raised out of the dust, at the Resurrection. The first is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and the Resurrection is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or a new creation.

There be several Pillars for the Resurrection to lean upon. * 1.1963 1. The Power of God; Idoneus est reficere qui fecit. 2. The Justice of God, Psal. 58.11. 3. The solemn Funerals that be in all Nations: When we go to a Burial, we go to a low∣ing of seed. 4. The Resurrection of Christ, 1 Cor. 15.20. * 1.1964 The First-fruits, the Head, the Husband is in heaven; therefore the second fruits, the members, the Wife shall be there also.

Adde hereunto, 1. Bonitas Dei; Absit ut Deus, manuum suarum operam, in∣genii sui curam, afflatus sui vaginam, libertatis suae haeredem, testimonii sui militem, * 1.1965 Spiritus sancti templum in aeternum destituat exitium. 2. Exempla resurgentium,

in the Old and New Testament. Christ raised up three: The one in demo, the daughter of Jairus; the other in feretro, the Widows son of Naim; the third in sepulchro, which was Lazarus, when he began to stink. These are praeludia no∣strae resurrectionis. 3. Dulcis titulus mortis; 1 Thess. 4.13, 14. Joh. 11.12. The dead are but asleep.

Quaedam partes ab animantibus divulsae, * 1.1966 arte medici iterum reliquis uniuntur: Imo D. Aug. super Psal. 101. Refert à quibusdam traditum, Pelicanum restro pullos suos occidere, sed post seipsum sauciando sanguinem effundere, eoque super pullos effuso, eos ad vitam revocare. Deus pari modo nuntium nobis mortem mittit, ut ad vitam restauraret.

In Ireland there are birds called Martins (as some write) which if they be hung in a dry place when they are dead, * 1.1967 they renew their feathers every year. The hus∣bandman prizeth as much the corn sowen in the field, as that which is in the garner. * 1.1968 Dies moritur in noctem, & tamen rursus cum suo cultu, universo orbi re∣viviscit. Hinc, Job 17.12. Post tenebras spero lucem.

Fear not (saith God to Jacob, Gen. 46.4.) to go down to Egypt, for I will go down with thee, and I will also surely bring thee up again. The like may be said to every godly person, going down to the grave.

All shall rise again, good and bad. Cain shall rise with the same hand wherewith he slew his brother: Jezabel with the same body that was eaten up by the dogs: Rabsekeh with the same tongue wherewith he railed on the God of Israel: Judas with the same lips wherewith he traiterously betrayed our Saviour Christ. Such like as these shall rise with horror of conscience: But the godly that have stuck to Christ, shall rise with comfortable consciences.

Sive comedo, * 1.1969 sive bibo, sive aliquid aliud facio, semper vox illa terribilis sonat in auribus meis; Surgite mortui, venite ad judicium.

Marvel not at this; * 1.1970 for the hour is coming, in the which all that are in the graves shall hear his voice,

And shall come forth, they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.

Judicium Ʋltimum.

After the Resurrection comes Judgment. Death were nothing, if there were no Judgment. The Assises were nothing, if there were no Execution.

Dies judicii exinde probatur; Si non sit judicium, tum non est Deus justus; Si non est Deus justus, tum non est Deus; si non Deus, tum non est mundus; si non sit mundus, tum nulli sunt homines. Sic ratione probatur.

Then shall be signes in the Sun. The Sun of Righteousness appears in three signes, Viz.

• 1. Leo, Roaring in the Law, as the people could not endure the voice thereof.
• 2. Virgo, Born of a Virgin in the Gospel.
• 3. Libra, Weighing our works in his ballance, at the last and dreadful Audit.

Which Bernard uttered elegantly, saying, Christ comes three manner of ways, Viz.

• 1. Ad homines.
• 2. In homines.
• 3. Contra homines.

Christ ha tha fourfold Exaltation; and the last is the greatest,

Viz. In

• 1. Mount Tabor, his Transfiguration.
• 2. Jerusalem, his Resurrection.
• 3. Mount Olivet, his Ascension.
• 4. The Clouds, his coming to Judgment.

If the Queen of Sheba condemned the men of that age, how shall she condemn us? She was a Queen, and we but Subjects: she left her kingdom and country; we sit under our own vines, under our own fig-trees, in our own soil, in our own country: she came from the farthest part of the earth to Solomon; but Christ cometh from heaven to see us: she was moved only by his fame; we both hear Christ in his Word, and see him in his Sacraments: she coming to Solomon, brought presents; Christ coming to us, gives us rewards: she came to behold Solomon a meer man; but we may behold Christ God and Man: A greater than Solomon, greater in wisdom, for never man spake as he did; He did all things well, there∣fore greater in might, He made the deaf to hear, the blind to see, the lame to go, &c. never man did as he did; Greater in Majesty, for Solomon in all his royalty was but a type of our King coming in the clouds. Without repentance surely this Queen shall arise up with a witness in judgment against us, and condemn us, at the dreadful day.

Poena damni poenalior est quàm poena sensus. If Esau, * 1.1971 to see his younger brother Jacob to have got the blessing, roared with a great cry, out of measure; how loud will the Reprobate roar, when he shall behold the Saints (figured in Jacob) to have got the benediction of the Heavenly Father? Venite benedicti,—

If Belshazzar, at the sight of an hand-writing against him, which only concerned the losing of his temporal Kingdom, was so changed in his look, and troubled in his thoughts, that the joints of his bones were loosed, and his knees smote one against another; how shall the Reprobate be perplexed in his wits, and crossed in his will, when he shall see and hear Christ thundring out against him, Ite maledicti,—Memento,

• 1. Peccati, ut doleas.
• 2. Mortis, ut desinas.
• 3. Divinae justitiae, ut timeas.
• 4. Misericordiae, ne desperas.

Above all, remember those four last things, viz.

• 1. Death.
• 2. Judgment.
• 3. Heaven.
• 4. Hell.

But the chiefest is Judgment; for all the rest attend it: Death is usher to Judg∣ment, going before; and Hell the execution, following after. Death would not be so fearful, if Judgment did not follow; Hell would not be so painful, if Judgment went not before.

Italians, in great Thunder, use to ring their Bells, and discharge their Canon-shot, that the roaring of the one, may lessen the terror of the other. In like sort, Satan hangs tinkling cymbals in our ears, and delights us with the musick and va∣nities of this world, that we may forget the sonnd of the last Trumpet.

There is a threefold Judgment, saith Aquinas;

• 1. Discussionis.
• 2. Condemnationis.
• 3. Absolutionis.

It's good for every man to judge himself in the two first; He must examine himself, and upon examination, condemn himself.

The certainty of Judgment may teach us, not to be too curious, or careless: It is a kind of sacriledge, to pry into Gods holy place, his secret Sanctuary. * 1.1972 To deter∣mine who shall be saved, and who shall be damned, is not belonging to the Clay,

but the Potter; in whose power it is to make of the same lump one vessel of honor, another to dishonor.

Austin desired to see three things especially, viz.

• 1. Rome in her glory.
• 2. Paul in the Pulpit.
• 3. Christ in the flesh.

So let us desire three things,

• 1. The conversion (or else confusion) of Rome and Babylon.
• 2. The consolation of Israel and all Gods chosen.
• 3. The coming of Christ, not in the flesh, but unto Judgment.

Oh that happy and merry Day!* 1.1973 said Robert Samuel Martyr.

It is called Eternal Judgment, Heb. 6.2. Because, 1. It is of things eternal, Eternal life, or eternal death. 2. The Sentence of that Judgment is eternal; Elect and Reprobate go eternally to the place appointed. 3. The Judge is Eternal. 4. The persons judged are eternal; some to enjoy eternal happiness, and some to suffer eternal punishment. The Judgment it self is not eternal, it lasteth not ever; but the fruit and event of it is eternal. Oh that the cogitation of this Judgment were deeply fixed in the hearts of us all!

Momentaneum est quod delectat, aeternum quod cruciat. What shall the Forni∣cator get; enduring an ocean of torture, for a drop or dram of pleasure?

The total sum is, The breach of all the Commandments. If these Accounts be not crost in this life, we shall never have our Quietus est in the life to come.

The times of ignorance God winked at,* 1.1974 but now commandeth all men every where to repent:

Because he hath appointed a day, in the which he will judge the world in righteous∣ness, by that man whom he hath ordained, whereof he hath given assurance unto all men, in that he hath raised him from the dead.

Eternal Life.

Electra in Senec. movet hanc quaestionem, Mortem aliquid ultra est? Cui re∣spondet Aegisthus, Vita, si cupias mori. Ethnicus resurrectionem, vel saltem vitam aeternam agnoscit.

Contemnenda est omnis injuria praesentium malorum,* 1.1975 fiduciâ futurorum bonorum. We that have received the first-fruits of the Spirit, sigh and sob by these waters of Babylon, because we cannot sing the Lords song in a strange land; but then we shall sit and shine in the Kingdom of Heaven, with Albs of innocency on our backs, Palms of victory in our hands, Crowns of glory on our heads, and Songs of triumph in our mouths: Then shall we enter into the Holy of holies, then shall we celebrate the Sabbath of Sabbaths, then shall we sing the Song of songs, which none can learn, but those that are redeemed from the earth.

Vita aeterna est vita vera.* 1.1976 The first life, hath first good, and afterwards that which is evil: The second life, hath first evil, and afterwards good.

This life, Christus

• 1. Promisit, Luk. 12.32.
• 2. Promeruit, Rom. 6.23.
• 3. Praeparavit, Joh. 14.2.
• 4. Inchoat, Joh. 6.47.
• 5. Reddet, Joh. 11.25.

This is the promise that he hath promised us,* 1.1977 even eternal life.

Caelum

Heaven is three-fold, where

• 1. Fowles are, the airy heaven, Gen. 1.30.
• 2. Starres are, the firmament, Gen. 1.17.
• 3. Souls are, the glorious, or heaven of hea∣vens, 1 Kings 18.27.

Heaven is not obtained by chance, as the Milesian fisherman got the golden tripos.

Assurance of heaven is to be got three manner of wayes,

• 1. By faith, 1 Pet. 1.9. Receiving the end of your faith, even the salvation of your souls.
• 2. By conformity to Christ, Rom. 8.29. For whom he did foreknow, he also did predestinate to be made conformable to the image of his Son.
• 3. By the sealing work of the Spirit, Ephes. 1.13. After that ye believed, ye were sealed with the holy Spirit of promise, cap. 4.30. unto the day of re∣demption.

In the world if a man purchase a Lordship, his heart is alwayes there; he pulls down, he builds, he plants. Christ hath bought the Kingdom of Heaven for us, and hath paid for it at an high rate, even with his most precious blood;* 1.1978where he hath prepared mansions for us, that are Denisons; All our joy therefore should be there: Corpore ambulantes in terra, corde habitantes in Caelo.

Nonius chose rather to lose all his honours and fortunes, than to quit his Opal Ring to Anthony: But a far fairer Jewel is the Kingdom of God; so sweet and pre∣cious, that it deserves the selling of all we have, and running into any hazard for it.

Luther gave his opinion the day before his death, that in heaven we shall know one another; because Adam knew Eve at first sight.

Lay up for your selves treasures in heaven,* 1.1979 where neither moth nor rust doth corrupt; and where thieves do not break through, nor steal.

Heavens Glory

The Christalline walks of that new City, are not for muddy feet; nor shall lust-infected eyes look within those holy doors, Rev. 21.27. There is a room with∣out for such, cap. 22.15. a black room for black works, God will not set a gol∣den head on earthen feet; give the glory of heaven to him that delights in the glo∣ry of earth; The Angels, those Caelestial porters, that carry the souls of the Saints, as they did the soul of Lazarus to Abrahams bosome, have no commission to pull a wicked mans soul to heaven.

Trajane erected many monuments and buildings, insomuch that Constantine the great in emulation was wont to call him Parietaria the Wall-flower, because his name was upon so many walls. Babels Tower raised an head of Majesty 5164,* 1.1980 paces frow the ground, having its basis and circumference equal to the height: the passage to go up went winding about the outside, and was of an exceeding great breadth; there being not only roome for horses, carts, &c. to meet and turn, but lodgings also for man and beast; and (as some report) grasse and corn-fields, for their nourishment. Pharos a watch-tower in Egypt, was built by Ptolomie Phila∣delph, all of white marble. * 1.1981 The work of those famous Pyramides (though it do not appear who were the founders) was stupendious and admirable, and is remem∣bred by many ancient writers. Yea, the seven wonders of the world were wonder∣full,

being made meerly for a name; But well did Agathocles, who caused his sta∣tue to be composed on this manner, Caput de auro, innuendo regis dignitatem, brachia de ebore,* 1.1982 intimando ejus venustatem; Caetera linimenta de aere, denotan∣do strenuitatem; Pedes verò de terra, indicando ejus fragilitatem; shewing, man hath no firmer foundation than mutability, here to ground upon; Only hea∣ven is a City which hath foundations, whose Maker and builder is God, Hebr. 11.10.

Beautiful for scituation was Jerusalem, in the midst of Judea, and Judea in the midst of the earth;* 1.1983 the very center and navel of the habitable world, say the Fa∣thers. Moreover, in a cold, dry and clear air; insomuch as they who come thi∣ther weak, are made well, saith Kimchi. Called not only the joy of the whole land, because thither the Tribes went up three times a year; nor only of the East, whereof Jerusalem was held and call'd the Queen, Ʋrbium totius Orientis claris∣sima; but also of the whole earth, Psal. 48.2. Lumen totius orbis, as one calleth it: But what is this to the heavenly Jerusalem, whose pavement is pure gold, and her walls garnished with all precious stones?

Some define the perpendicular altitude of the highest mountains, to be four miles; others fifteen furlongs. Not far from Geneva, is the mountain Jura, whose top is much above the clouds. The Church also is resembled to a mountain, Propter

• 1. Altitudinem.
• 2. Securitatem.
• 3. Ascendendi difficultatem.
• 4. Immobilitatem.

Mons à movendo, by Antiphrasis, quia minime movet. The Church is as mount Zion, that standeth fast for ever, and cannot be removed. What then is the excellency of the Church triumphant? When Saint Peter was on mount Ta∣bor; where he saw but a glimmering of the joyes of heaven, he was so ravish∣ed with it, that he cried out, Master, it is good for us to be here, let us here make our Tabernacles.

When the Emperor Severus souldiers, were for greater pomp in a triumph, to put on Crowns of Bayes; one Christian souldier wore his on his arme, refusing to put it on his head; and being demanded the reason, answered, Non decet Chri∣stianum in hac vita coronari. Upon this occasion Tertullian wrote his book, De corona militis.

Eternal life is called a Crown, for its

• 1. Perpetuity; for a Crown hath neither beginning nor ending.
• 2. Plenty, as the Crown compasseth on every side, so there is nothing wanting in this life.
• 3. Dignity, eternal life is a Coronation-day.

What a rise is here, for dust and ashes to be raised to the glory of heaven? As the Disciples said, did not our hearts burn? Do not your hearts leap to think of a Crown? Si tanta, If the soul (saith Austin) be content to suffer so much; to en∣joy things that are made to perish; how much more should we be content to suffer, for that that cannot perish? If men will suffer so much for the flesh, what should we suffer for the immortality of the soul? for the gaining of heaven? for the Crown?

That was the Motto of the Emperor, when he had one Crown upon the sword, and the other Crown was on his head; Tertiam in Caelis. The Sain's may have the Crown of tribulation here, but the other Crown, the Crown of life, that is for another world. Blessed is the man that endureth temptation, for when he is tried,* 1.1984 he shall receive the Crown of life, which the Lord hath promised to them that love him.

Wicked ones may have many times some flashings of joy, but when in the height of it, they are then big-bellied and ready to travel of some sorrow: con∣trariwise,

Christs servants have many griefs and qualmes come over their heart; but it is then with them, as with women near their time of bringing forth; they are in travel with some joy. And yet our joy will never be full, till we come to en∣joy the beatifical vision. Our joy here, is only in hope and expectation; nor can it be full, till we come to the fruition of what we expect.

Hence it is, that all we have here is but a tast, then we shall drink deep of the river of pleasure: Now we have only the first-fruits, hereafter our joy shall be as the joy of harvest: Now the joy of the Lord enters into us, but then it is, we shall enter into the joy of the Lord: and be, as it were, swallowed up in the boundlesse ocean of that joy.

The place of Celestial glory, in space is most ample, in matter most sumptuous, in shew most glorious; whose foundations are precious stones; and the whole Ci∣ty of most pure gold, the gates of Smaragds and Saphires, the streets of no lesse price and beauty: There is no darknesse, for the Sun of righteousnesse, which knows not to be hid, doth ever send his beams into it. Now if the fabrick of the earth, which it but a stable for beasts, an exile and valley of tears, hath so much beauty, that it strikes him that contemplates it into admiration and astonishment; if the Sun, the Moon and Starres shine with such brightnesse, what shall then our hea∣venly Country do, not the habitation of servants, but of sons; not of beasts, but of blessed souls?

How amiable are thy dwellings, O Lord of hosts!

There is nothing present that offends, nothing absent that delights.* 1.1985 In which place or Quier sit Angels, Archangels; Principalities, powers, Dominions, Vertues, Thrones, Cherubims and Seraphims, whereof there is such a multitude, that Daniel saith, Thousand thousands serve him, ten hundred thousand assist him; Where are all the Patriarch, Prophets, Apostles, Martyrs, Virgins, Innocents; so many, that John said, they could not be numbred.

Prefer not then the pleasures of this life, which are momentany, before eternal;* 1.1986 What delights us in this world is transitory, but the sorrow that shall ensue upon it, is to all eternity.

The mark at which the Saints should shoot, is to be configured to Christs trans∣figuration. Tum Deus implebit animam rationalem lute sapientiae, concupiscibi∣lem justitiae, irascibilem perfectâ tranquilitate.

Eye hath not seen, nor ear heard, neither have entred into the heart of man,* 1.1987 the things which God hath prepared for them that love him.

Gehenna.

That there is an Hell, is not only clear from testimony of Scripture, Deut. 32. Psal. 9.18. Psal. 11.6. Matth. 23.33. 2 Pet. 2.3, 4. Jude 6. * 1.1988 But also of very Heathens themselves, who, though they could not tell distinctly; (as never being acquainted with the Word) yet by the glimmering light of Nature, they had some fancies and apprehensions of this place of the damned.

Hence they had one called Pluto, the chief person in hell; and Charon the ferry∣man of hell; And Aetua, which they fancied to be hell;* 1.1989 And hell it self to be a continual rowling of stones upon dead bodies, with many other fancies.—Inque tuo sedisti Sisyphe saxo. Ovid. Metam. l. 10.

But to let them passe; such a woful place there must needs be. 1. That so the wicked may receive proportionable punishment both in soul and body,* 1.1990 to the sins they committed here upon earth. 2. Therefore of necessity there must be an hell, to keep men to all eternity; that by their everlasting torments Gods justice might be satisfied, which otherwise it could not be, 2 Thes. 1.5. 3. The very tetrors of conscience, that are in wicked men (at least when they are dying) declare there is a hell, a place of torment provided for them.

There are many words in Scripture by which hell is exprest: 1. Sheol, * 1.1991 or the

grave,* 1.1992 we lye buried there in a second death. 2. Abaddon, all are there in a perishing state. 3. Tsalmaveth, or the shadow of death; death never triumphs so much in its strength, as it doth in hell. Its the strength and power of death. 4 Etach∣tithrets, signifying both the lowest and most inferior earth, whence hell is called the bottomlesse pit: And also it imports fear, vexation and trembling; hell is a land of trembling,* 1.1993 it is a land of fear. 5. Bor shachath, that is, the pit of cor∣ruption, though the wicked shall be raised immortal, yet filthinesse shall be upon them.* 1.1994 6. Erets Nesciah, the land of forgetfulnesse; God will remember them no more to do them any good; but to their torment and confusion, he will re∣member them for ever.* 1.1995 7. Erets choscec, a land of darknesse, Darknesse was their choyce in this life, and it shall be their curse in the next. 8. Gehinnom (whence the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) from the valley of Hinnom, in which the Idolatrous Israelites did sacrifice their children with horrible cruelty.

There are other terms which set out Hell this place of the damned; As, Un∣quenchable sire,* 1.1996 Luke 3.17. A Furnace of sire, Matth. 13.42. A Lake of fire, Rev. 19.20. Eternal fire, Jude 7. Utter darknesse, Matth. 22.13. The black∣nesse of darknesse, Jude 13. Chains of darknesse, 2 Pet. 2.4. Damnation, Mat. 23.33. A place of torment, Luke 16.28. Wrath to come, 1 Thes. 1.10. A Prison, 1 Pet. 3.19. Tophet, Isa. 30.33. A bottomlesse pit, Rev. 9.1. The se∣cond death, Rev. 2.11. Destruction, Matth. 7.14. Everlasting punishment, Matth. 25, 46. Corruption, Gal. 6.8. So that Hell is a place of torment ordained by God for Devils and reprobate sinners, wherein by his justice they are deprived of his favour, and confined to everlasting punishment both in soul and body.

If any ask, whether Hell were created of God? I answer, Consider Hell as a place simply,* 1.1997 it was created at first by God, when he distinguished all places; but as it is Hell, a place of torment, it was not so by creation: Satan and mans sin brought that name and use unto it; And thus Tophet may be said to be prepared of old, as a punishment for sin, and a place for justice to be inflicted upon sin com∣mitted against God.

For the locality of Hell; all agree in this, that there is such a place; only where that place of the damned should be,* 1.1998 there are variety of opinions about it.

Gregory Nyssen and his followers hold it is in the air, groundlesly grounding on Ephes. 2.2. and cap. 6.12. Isidore (but nothing probable) will have it under the Globe of the earth. A third (confutable enough) in the valley of Jehoshaphat, from Joel 3.12. A fourth opinion (owned of many learned men, but without foundati∣on from the Word) is, that Hell is in the very center of the earth. Others with Keckerman, that Hell is in the bottome of the Sea, this they build upon that phrase, Matth. 8.29. Luke 8.31.* 1.1999 This indeed seems to carry some show of reason, but cannot be the sense of the place.

Those that write with most sobriety, say only in general, Gehennam esse locum subterranenm.

The truth is, Scripture doth not relate the very particular place where Hell is, and perhaps it is concealed, to prevent curiosity in many, to keep faith in use and ex∣ercise, as also to rouze men from security, and to make them fearful of sin in every place: yet there is warrant enough for the belief of two things in general. 1. That there is such a place as Hell, that is, a place distinct from Heaven. 2. That this place wherever it is, it must be below Heaven, Prov. 15.24. Luke 8.13. Rev. 14.11. Job 11.8. Deut. 32.22. Psal. 55.15. If any should aske any farther, I answer in anothers words,* 1.2000 where it is, they shall find one day, who over-curiously enquire. At least, I may say as Socrates did, I was never there my self, nor spoke with any that came from thence.

Let us labour more to avoid Hell, than endeavour to find out the place where it is; else Hell (where-ever it is) will find us out. Though we know not the place for certain, yet we may certainly know this, that sin is the very high road to Hell, and the direct way thither, Prov. 7.26. And let us take heed of sin in every place, seeing we know not where the particular place of Hell is. Hell follows sin at the heels. If we sin against God, God knows how near Hell we are. A guilty and galled

conscience, joyned with a profane wicked life; is the lively picture of Hell it selfe.* 1.2001

Hell is called by the Latins, Infernus, ab inferendo, from the Devils continually carrying in souls to that place of torment.

I conclude with Chrysostom, There is nothing more grievous than Hell, but no∣thing more profitable than the fear of it.

Tophet is ordained of old, yea, for the King it is prepared,* 1.2002 he hath made it deep and large: the pile thereof is fire and much wood; the breath of the Lord like a stream of brimstone doth kindle it.

Hells Torments.

We silly fishes, see one another jerked out of the pond of life, by the hand of death: but we see not the frying-pan and the fire that they are cast into, that die in their sins, and refuse to be reformed. Cast they are into utter darknesse.* 1.2003 Oh that men knew more of it! and did believe in any measure that eternity of extremity that is there to he endured! Oh that they were wise, that they understood this, that they would consider their latter end! Oh that they would be forewarned to flie from this wrath to come! He that doth but hear of Hell (saith Nyssen) is with∣out any farther labour or study taken off from sinful pleasures. But if a man had but once a glimpse of it, it were enough (saith Bellarm.) to make him not only turn Chri∣stian and sober, but Anchorite and Monke; to live after the strictest rule that can be. But alas! we cannot get men to think of it, till they be plunged headlong into it.

Esse aliquos manes, &c.—. Nec pueri credunt nisi qui nondum are lavantur.* 1.2004

No, though one should come from the dead to testifie unto them, they would not be perswaded, Luke 16.31.

What the torments of the damned in Hell are,* 1.2005 is a Quaere may make any heart tremble. If a man had the tongue of men and Angels, he is not able to unfold the extreme misery of a tormented soul. To say something, the torments of the dam∣ned, they are twofold, Viz.

• 1. Privative. or
• 2. Positive.

Either punishment of losse, or punishment of sense (as the Schoolmen call it.)

For the first, great is their losse; they lose, and are deprived of, 1. The favour∣able presence of God, which is more than a thousand worlds. 2. The company of Saints and Angels for ever, Matth. 22.13. cap. 25.41. 3. Heaven the place of blessednesse, Luke 16.20. 4. All pity from God and Christ, and the Saints of God, Prov. 1.16. Psal. 52.8. Rev. 14.10. Nec Creator nec creatura ulla erga damnatos afficientur sympathia. 5. All hope of recovery.

And for the second, Consider but 1. The variety of the torments, ten thousand wayes. 2. Universality, to afflict both body and soul in all the parts and powers thereof. 3. Extremity, lying under the guilt of sin but an hour or two, made the Son of God sweat drops of blood. 4. The society with whom torment∣ed, Devils and damned souls, 5, The continuance of these torments, without in∣termission, Rev. 20.10. 6. The quality of the place, a prison of darknesse, &c. 7. The cruelty of the tormentors, Mat. 18.34. 8. The eternity of all this. These make the torments of Hell to be dismal indeed.

That the torments of Hell are eternal, Scripture speaks it, Matth. 18.8. Jude 7. Matth. 25.6, 2 Thes. 1, 9. Dan. 12.2. And Reason confirmes it; Because,* 1.2006 1. The justice of God, which they have wronged, can never be satisfied. 2. Wicked will sin to all eternity. Sin is like oyl, and Gods wrath like fire, Rev. 14.11. cap. 16.9, 11, 21. 3. The godly shall be in everlasting joy, and their torments shall last as long; for their condition shall be quite contrary to one another. 4. Every thing that is conducible to the torments of the damned is eternal; 1. God that damns them, Isa. 33.14. Rom. 16.26. 2. The fire that torments them, Isa. 30.33. cap. 66.24. 3. The Prison that receives them, Jude 6. 4. The worm that gnaws them, Mark. 9.44. 5. The sentence passed against them. Adde hereunto, the body and

soul that is the subject of torments, is eternal, Rev. 9.6.

Concerning the punishment of sense,* 1.2007 and punishment of losse; many dispute which of these is the greatest, and most determine that the punishment of losse is greater than that of sense. This losse is a great punishment in this life; not to enjoy God by saith in Ordinances, promises and dispensations; Cain complains chiefly of this, Gen. 4.14. But how woful to be excluded the presence of his glory!

If any ask, why eternal punishment in hell, can be just for sin committed in time? I answer,* 1.2008 True it is, the whole time of a mans life, in which sin is committed, is but a short time, a nothing to eternity; yet this is a rational demonstration of the ju∣stice of God, in awarding eternal punishment for sin committed in time, because if they could have lived to eternity, they would have done evil to eternity. Did not the grave stop such a man, his heart would never stop him from sin. Wicked men do evil as they can, and as long as they can. Seeing then, there is a principle in man to sin eternally, it is but just with God if he punish him eternally.

O quàm diuturna & immensa est aeternitas!* 1.2009 A child with a spoon may sooner empty the Sea, than the damned accomplish their misery. A river of brimstone is not consumed by burning.

There is punishment without pity, misery without mercy, sorrow without succor, crying without compassion, mischief without measure, torment without end, and past imagination.

The torments in hell are all the same, 1. Ratione durationis. 2. Ratione privati∣onis. 3. Ratione expectationis. Yet this is certain, that one shall endure more pain and torment than another; By Scripture, Mat. 10.15. cap. 11.22. Luke 12.47, 48. Mat. 23.14, 15. And Reason, Because 1. Some men commit greater sins upon earth,* 1.2010 than others do, John 19.11. cap. 15.22. Mat. 7.4. cap. 23.24. Tantò gra∣vior singulis poena, quantò gravius quisque peccavit. 2. There are degrees of glory in heaven. As those that are most eminent in grace, shall have the greatest degrees of glory in heaven; So those that are most vile in sin, shall have most torments and punishments in hell, 2 Cor. 5.10.

Pleasure hath bought complexion, and hath painted her face a damask Rose in a field of Lilies; but her end (like the whorish woman) is bitter as wormwood. Whereunto shall I liken her lovers? they are like to thieves, that go through a fair flowred meadow to the Gallows: they are like to rivers that run fresh and sweet (or fishes sporting) but fall into the salt Sea: Or like to travellers, laid along to sleep un∣der the shade; but awaking, find themselves scorched with the heat of the removed Sun. When they have ended and lavish't all, at last comes conscience and calls for a reckoning; then comes death, with a napkin on his sleeve, and his trenclier-knife in his hand, and with his voyder takes all away. If the wrath of God once smoke a∣gainst you, he will set all your sins in order before your eyes; that though you turn your back, yet like furies they shall haunt you, and like the Ghost in Jeronimo, cry for revenge; they shall haunt you, and set no colour before you, but red and crimson; yea, and throw bowles of blood upon your faces, never leaving you, till they have brought you from a dying life, to a violent and cursed death; like the poor fish, that feeling the heat of the water, thinks to mend her self, and leaps into the fire.

Would not our hearts bleed within us, to see an army of men marching against the mouth of a Canon, to be wounded, discomfited; some groaning and crying out; some slain out-right, and cut off by the middle; some crawling on the ground, with their lungs peeping out through their sides; some stooping with their bowels in their hands; some sliced down their legs; some cloven down the chin; some their brains dasht out, and besprinkled on the drumme: All these, and thousands such, are but as fleebitings, to that horrid slaughter, and horrible blood-shed of the damned in hell fire.

And when all is done we must dye. A grave onely remaines to receive us. Three cubits are allotted to us.* 1.2011 A little quantity of ground hath nature proportioned, though sometime thou didst possesse as much as ever the tempter shewed Christ. The remainder of mighty Hercules, will scarce fill a little pitcher. When certain Philosophers intentively beheld the tom be of Alexander, Heri fecit ex aurò thesau∣rum,

hodie aurum ex eo facit thesaurum; yesterday the world did not content him, to day three cubits contain him. Alcibiades bragging of his lands, Socrates carried him to the Map of the world, and bid him demonstrate them, but he could not find them, for alas, Athens it self was not discernable. This earth would serve the wicked still; had they not better lye in rottennesse than combustion? were not a cold grave more welcome than a hot furnace? Now they beg not a city, though a little one, a Zoar; nor a house, though poor and bleak, as Codrus; nor an open aire, though sharp and irksome, scortched with the Indian sun, or frozen with a Russian cold; for of such favours there is now no hope: Give them but a mountain to fall on them, or rock to hide them; and they are pleased. Here is a strange alteration for the wicked, when they shall go from a glorious mansion, to a loathsom dungeon from a table of surfeit, to a table of vengeance; from fawning observants, to afflict∣ing spirits, from a bed of down, to a bed of fire, they that commanded all the earth, cannot now command a piece of earth to do them service.

God will wound the hairy scalp of him that goeth still in his wickednesse, there remaineth for impenitent sinners, a worme that knaweth the conscience; and there is prepared for the wicked a fire, which never goeth out; where is horrour, terrour, weeping, wailing, wringing of hands, gnashing of teeth, continual death, yet those that are there never dye. Tantalus his Apples, Sisyphus his stone, and those ravening Harpies whereof the Poets do speak, are nothing in respect of those torments, whereof the wicked shall tast; unlesse in this world they do repent, and cast their accounts a fresh.

The pains of Hell (as a reverend father of the Church observes) make a four-fold impression in the soules of men; 1. A carefull fear, that declineth them. 2. A doubtfull fear, that conflicteth them. 3. A desperate fear, that shrinketh them. 4. A damned fear, that suffereth them.

Then the will shall be a hell in it self; the memory shall be continually troubled with a fixed recordation of things passed, which it once possessed; the understand∣ing shall be darkned, with innumerable waves of imaginations; the light shall be affirighted with ugly Devils and darknesse, the hearing, with odious and hideous out-cries; the smelling, with noisome stinkes, the tast, with raging thirst, and ra∣vishing hunger; the feeling afflicted in every part with intollerable paines; in comparison whereof, our earthly fires are no more but painted flames.

Depart from me, is a cursed condemnation, viz. from my Quire of glorious Angels, from the communion of blessed Saints. Apostles, Martyrs and Confessors: from me, from my holy hill: Well may the wretched soul (Esau like) weep and howle.

To be secluded from the presence of God, is of all miseries the greatest; in so much that a father on Matthew saith, Many do abhorre hell; but I esteem the fall from that glory, to be a greater punishment than hell it self. Better to endure ten thousand thunderclaps, than be deptived of the beatifical vision.

O the madnesse of most; that will rather lose God and Christ, and heaven and all, than lose a lust! Lysimachus King of Lacedemonia, being forced to sur∣render himself, his Army and his Kingdome into his enemies hands, for a draught of water; (they being all ready to die for thirst) when he had drunk his water, he breaks out, O how short a pleasure is this, that for one draught of water, I have lost a glorious Kingdome! Truly infinite greater cause will the damned have to complain of their losse.

Somethings do perfect a good feast; viz. Good company, good chear, good place and good time. But all those good things are awanting,* 1.2012 at the black ban∣quet in the nethermost hell: At other feasts, the more the merrier; but that's a sorry supper, where the more the more miserable.

Oh! do not, do not run the hazard of these eternal torments, for enjoying the pleasure of sin for a season. He that playes the thief is a very fool; it may be, he may not be an hour in stealing the commodity, and yet he may lye a whole year in the Goal for it, and have hanging when all is done. But oh! how many greater fools are there than these; that will haply for an hours pleasure, or at the most for

a lifes-time; lye in the Goal and prison of hell, not for a year, but to all eternity? Suppose that by your unjust gain, you increase your estate, and get large revenews; if you lose God, what get you? if you lose a soul, what gain you? if you lose Christ, what advantageth it you.

We read of a certain salt in Sicilia,* 1.2013 the which if it be put into the fire, swims as water; and being put into water crackles as fire. Among the Garamantes, a peo∣ple dwellidg in the middle of Lybia, we read of a fountain, the which in a cold night is hot, and in the hot day so cold, that none can endure to drink it. And we read of a stone in Archadia, the which being once made hot, can never be cooled. Certainly the fire into which the damned souls are cast,* 1.2014 and tormented, is without all intermission of time or punishment; They shall desire to dy, and death shall she from them. Rev. 9.6.

Propound to thy self a bottomlesse gulfe, hideous to behold, in darknesse dun∣geon-like, in torments horrible, to the smell most odious, breathing out flames and smoke, which the horrible mountain of Aetna doth in part represent; with that sulpherous Ʋesuvius in Naples,* 1.2015 which belcheth out the inward bowels of the earth, with stones, flames, fumes and ashes; and that in such sury, as if it imitated the Giants warre, and meant to overthrow the God of heaven, and all his Saints, to draw the sun down to the earth, and turn the night into day. The burning ashes of this hellish place, with the smoke thereof, are reported to choake the birds that flie in the aire, and with the stones thereof hath overthrown many neighbourting Cities whilest the people sate in the Theatre.

The variety and acerbity of hells torments cannot be conceived, much lesse ut∣tered; where there is no order, but eternal horror; and horrid blasphemies, which the unhappy souls break our, against God, as an enemy; against Christ, as a Judge; against the Saints, as Par••iall. There will be such a noise and tumult, that if we here could but hear it, it would deprive us of all our senses and strike us as dead as stones. Think with thy self, that thou must be amongst serpents, Drag∣gons, Basilisks and other Monsters; compast in with horrible forms of Devils, who with a perpetual hatred against the damned, heap sorrow on sorrow.

Thomas Bilney a godly Martyr; did use before his burning, to put his finger into the candle,* 1.2016 to feel how hot the fire was; It were good if the desperate sinner, who imagines lewdnesse upon his bed, would consider how he shall endure to dwell in that unquenchable lake, with everlasting burnings.

I conclude with that savory speech of Bernard, Let us go down to hell while we are alive, that we may not go to hell when we are dead. Let those things seize upon our hearts; If we will think of hellish torments while we live, it is the way to keep from these torments when we dye.

Fear him which is able to destroy both soul and body in hell.* 1.2017

Where is the place of torment, Luk. 16.28. Where is everlasting fire, prepared for the Devil and his Angels, Mat. 25.41. Where is outer darknesse, and shall be weeping and gnashing of teeth, Mat. 8.12.

Where their worm dieth not, and the fire is not quenched, Mark. 9.44. Where men seek death, and shall not find it: desiring to die, and death flees from them, Rev. 9.6.

Be warned to flee from the wrath to come.* 1.2018

Eternal joy makes eternity but as a moment, as eternal pain will make every mo∣ment an eternity.

Let us hear the conclusion of the whole matter,* 1.2019 Fear God, and keep his Command∣ments, for this is the whole duty of man.

For God shall bring every work into judgement, with every secret thing, whether it be good, or whether it be evil.

Notes

• * 1.1

  Theologia est scientia vel sa∣pientia rerum divinarum di∣vinitus revela∣ta, ad Dei glori∣am & ration••∣lium creatura∣rum Salutem. Walaeus in l••••. Commun.
• * 1.2

  Cullen Div.
• * 1.3

  Metaphys. l. 1. & 12.
• * 1.4

  Quantò doctio∣res, tantò ne∣quiores.
• * 1.5

  Eth. l. 7. c. 3, 4.
• * 1.6

  Rom. 1.21, 22, 23.
• * 1.7

  1 Cor. 2.14.
• * 1.8

  Col. 2.8.
• * 1.9

  Joh. 13.17. Objectum Theo∣logia religio, re∣ligion is Deus. Armin. in disp. theol. Thes. 1. parag. 4.
• * 1.10

  Heb. 11.6.
• * 1.11

  Joh. 17.3.
• * 1.12

  Psal. 14.1.
• * 1.13

  Quid est totus m••ndus nisi Dè∣us explicatus?
• * 1.14

  Ramus.
• * 1.15

  Rom. 1.20.
• * 1.16

  Du Bart.
• * 1.17

  Solil••quiis.
• * 1.18

  Dionysius. Omnium supre∣mus, altissimo∣rum altissimus. Isa. 57.17.
• * 1.19

  1 Joh. 1.5.
• * 1.20

  Aug. Tract. in Johan.
• * 1.21

  1 Cor. 8.5, 6.
• * 1.22

  Rom. 1.25. Isa. 57.15. 1 Tim. 1.17. 1 Tim. 6.15, 16.
• * 1.23

  Psa. 89.6.
• * 1.24

  Psa. 48.14.
• * 1.25

  Psa. 144.15.
• * 1.26

  Exod. 33.20.
• * 1.27

  Psal. 18.17.
• * 1.28

  Aug. in
• * 1.29

  Eternity, Ev••∣ternity, and Time.
• * 1.30

  Aeternitas, est duratio semper praesens, est u∣num perpetuum hodie, quod non transit in prae∣teritum aut fu∣turum. Drexel.
• * 1.31

  1 Sam. 15.29. Psal. 90.2. Isa. 57.15. Hebr. 9.14.
• * 1.32

  Spiritus insini∣tus, non corpo∣re; non inquam quant tate, magnitudine, mole; s••d qua∣litate, virtute, bonitate, & si quid praestanti∣us ab homine de Deo dici vel co∣gitari potest. Comarus.
• * 1.33

  1 Kings 8.27. 2 Chron. 2.6. Isa. 66.1. Jer. 23.24.
• * 1.34

  Psal. 103.20.
• * 1.35

  Dicitur omnito∣tens, quia omni∣um tenet po∣testatem, Isidor.
• * 1.36

  Dr. Preston.
• * 1.37

  Cicer. 3. ••s Oratore.
• * 1.38

  Gen. 17.1. Cap. 18.14. Dan. 4.37. Luke 1.37. Rev. 4.8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.39

  Deus ubique & semper est.
• * 1.40

  Sub Jove s••m∣per er••s, &c. Jovis omnia plena.
• * 1.41

  Gen. 28.16. 1 Kings 20 28.
• * 1.42

  Jer. 23.23.
• * 1.43

  Psal. 139.7, 8, 9, 10.
• * 1.44

  Acts 17.27.
• * 1.45

  Aliud est muta∣re voluntatem, aliud v••lle mu∣tationem. Aqui∣nas.
• * 1.46

  Job 30.21. Brentius.
• * 1.47

  Psal. 119.75.
• * 1.48

  Exod. 3.14.
• * 1.49

  1 Sam. 15.29. Psal. 89.34. Ps. 102.26, 27. Mal. 3.6.
• * 1.50

  Jam. 1.17.
• * 1.51

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.52

  B••nitas Dei est, quâ Deus in se maximè per∣fectus & appe∣tibilis, omnium∣que extra se ap∣petibilium & bonorum causa est. Psal. 119.68.
• * 1.53

  Matth. 19.17. Psal. 119.68. Psal. 34.8. Rom. 11.22.
• * 1.54

  1 Sam. 25.29.
• * 1.55

  Exod. 34.6, 7.
• * 1.56

  Ezra 8.22. Psal. 18.25, 26.
• * 1.57

  Psal. 34.15, 16.
• * 1.58

  Psal. 101.1.
• * 1.59

  Rom. 11.22.
• * 1.60

  Movet enim pi∣um judicem, fragilitas consi∣derata peccan∣tium. Cassied. Exod. 34.
• * 1.61

  Exod. 20.5, 6.
• * 1.62

  Psal. 100.5. Psal. 145.9. Micah 7.18.
• * 1.63

  Impossibile est per rationem naturalem ad Trinitat is Divi∣narum p••rsona∣rum cognitio∣nem pervenice. Aquin. Du Bartas ex Lombard. Sens. lib. 1. dist. 2.
• * 1.64

  Si••rectè dicun∣tur tres Eloh••m, etiam recté dici possit tres Dii: nam Elobim La∣tinè sonat Dii vel Deus. Drus. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gen. 1.1.
• * 1.65

  Galatinus.
• * 1.66

  Jarchi.
• * 1.67

  Austin.
• * 1.68

  Cottons 7. Vial. p. 5.
• * 1.69

  Dyonis. de di∣vin. nomin 5.2.
• * 1.70

  Dam••s•••• de fid. l. 1. c. 4.
• * 1.71

  Vid. Zanch. de tribus Elohim l. 8 c. 6.
• * 1.72

  Mr. Perkins on the Creed.
• * 1.73

  Gen. 1.26. Isa. 6.3.
• * 1.74

  Mat. 3.16, 17.
• * 1.75

  Matth. 17.2, 5.
• * 1.76

  Matth. 28.19.
• * 1.77

  2 Pet. 1.17.
• * 1.78

  1 John 5.7.
• * 1.79

  Nomen Jesu sa∣lutis ben ficium quod ab illo ex∣pectandum de∣notat.
• * 1.80

  In Cant. Serm. 15.
• * 1.81

  Medit. Cap. 39.
• * 1.82

  Matth. 1.21.
• * 1.83

  1 Thes. 1.10.
• * 1.84

  Acts 4.12.
• * 1.85

  In primâ regu∣lâ tradunt, Pa∣pae Romani vo∣cem no•• aliter ac Christi Ser∣monem audien∣dam esse.
• * 1.86

  Simulata san∣ctitas duplex iniquitas.
• * 1.87

  Matth. 23.14.
• * 1.88

  Kimchi.
• * 1.89

  Cyril. Theoph.
• * 1.90

  Leo.
• * 1.91

  Gal. 3.28.
• * 1.92

  Bern.
• * 1.93

  Ignatius.
• * 1.94

  Act. and Mon.
• * 1.95

  John 4.25. Isa. 61.1. Psal. 45.7. Acts 10.38.
• * 1.96

  Phil. 3.7.
• * 1.97

  Bern.
• * 1.98

  1. Cypr.
• * 1.99

  Agrippa.
• * 1.100

  Acts 11.26. Phil. 2.5. 1 John. 2.6.
• * 1.101

  Unio importat conjunctionem aliquorum in aliquo uno. Aquinas.
• * 1.102

  Athanas.
• * 1.103

  Matth. 1.23.
• * 1.104

  Mediator est, qai se medium interponit inter partes dissiden∣tes, & alios ali∣is reconciliat.
• * 1.105

  Epiphan. contr. haeret. l. 2. Tom. 1.
• * 1.106

  Aquin. p. 3. q. 26. art. 1.
• * 1.107

  Confes. l. 10. cap.
• * 1.108

  1 Tim. 2.5.
• * 1.109

  Dr. Reynolds.
• * 1.110

  Heb. 10 5.
• * 1.111

  Col. 2.9.
• * 1.112

  Plenitudo va∣sis, & fontis. Joh. 3.34.
• * 1.113

  Psa. 45.6. Rev. 1.16. Psal. 2.9.
• * 1.114

  2 Cor. 5.20.
• * 1.115

  Psal. 2.8. Joh. 17.6.
• * 1.116

  Rom. 3.27.
• * 1.117

  Joh. 5.27. Luke 19.••7.
• * 1.118

  Mat. 9 6. Joh. 20.23.
• * 1.119

  Psa. 2.6. Mat. 21.4. Psal. 2.12.
• * 1.120

  Q. habens sa∣cram dotem.
• * 1.121

  Psal. 110.4.
• * 1.122

  Hebr. 7.26, 27.
• * 1.123

  Heb. 4.14, 16.
• * 1.124

  Act 3.22. Quinque di∣cuntur de Deo, Paternitas, in nascibilitas, fi∣liatio, proc ssio & communis spiratio. Aug. Paternitas & innascibilitas conveniunt so∣lum modò Pa∣tri; Filiatio tantum modò Filio; Spi••it••i verò Sancto processio: Communis Spi∣ra••io Patri & filio respectu Spiritus San∣cti.
• * 1.125

  1. Mat. 3.11. Isa. 4.4.
• * 1.126

  2. Ezek. 36.25. Joh. 3.5.
• * 1.127

  Joh. 15.26.
• * 1.128

  2 Cor. 2.11.
• * 1.129

  Joel 2.28.
• * 1.130

  Eph. 5.9.
• * 1.131

  Gal. 2.20.
• * 1.132

  Mat. 7.11. Luke 11.13. Eph. 4 ••••.
• * 1.133

  Exod. 24.
• * 1.134

  App••llatur ab Arminio In∣strumentum Re∣ligio tis.
• * 1.135

  Rom. 14.23.
• * 1.136

  Titubabit sides, si Scripturarum vacillat autho∣ritas. Aug.
• * 1.137

  Amongst us, Stephen Lang∣ton Arch-bi∣shop of Canter∣bury, first divi∣ded the Bible into Chapters, in such sort as we now ac∣count them: Robert Stephens into Verses: Goodw. Catal. pag. 109. But not much commended by Scultetus, who saith. Imperitissimè plerunque disse∣cans.
• * 1.138

  In sacrâ Scri∣pturâ non solum bonitas est, quod praecipi∣tur; & faelic•• tas quod pro∣mittitur; sed etiam veritas est, quod dici∣tur. Hugo.
• * 1.139

  Aug.
• * 1.140

  2 Tim 3.16. Rom. 15.9. Mat. 22.29. Joh. 5.39. Act. 18.24.
• * 1.141

  Col. 2.17.
• * 1.142

  2 Cor. 3.14, 18 Mat. 13.16, 17
• * 1.143

  Greg. Ratio divina in medullá non in supersicie. Tert.
• * 1.144

  Aedificantes.
• * 1.145

  Epiphan.
• * 1.146

  Act. 8.30, 31.
• * 1.147

  Nunquam Pauli sensum ingredi∣eris, nisi Pauli spiritum imbi∣beris. Bern.
• * 1.148

  2 Pet. 1.20.
• * 1.149

  Pras••i••ntia Dei est co••••o∣scitiva, non c••••sa••iv•• Orig.
• * 1.150

  Isa. 41.21, 22, 23.
• * 1.151

  Isa. 42.9.
• * 1.152

  Zech. 6. Divi••um con∣filium d••m de∣vitatur, imple∣tur. Greg.
• * 1.153

  Hominum ex∣cusationes sunt Dei tentationes.
• * 1.154

  2 Tim. 2.19.
• * 1.155

  Psal. 36 6. Psal. 33.11.
• * 1.156

  Creati•• est acti•• Dei exterua, quâ in principle tempor••••, sex dierum spatl••, mundum pro∣duxit sole vo∣luntatis suae imperio, ad nominis sui gloriam. Wendelinus. Picus Mirand.
• * 1.157

  Plus apud me valent illa quinque verba: In principio creavit Deus coelum & ter∣ram, quàm o∣mnia Aristotelis cater••rūmque Philosophorum argumenta, quibus docent mundum carere initio. Eras. Epist. Pellicano. 1.19.
• * 1.158

  Mr. Trapp.
• * 1.159

  Parr.
• * 1.160

  Gen. 1.1. Heb. 11.3. Psal. 145.10.
• * 1.161

  Calv.
• * 1.162

  Non constar ex lumine 〈◊〉〈◊〉; q••id sit natur•• laminis.
• * 1.163

  Aret.
• * 1.164

  2. Luk. 1.•••• Eph. 5••••.
• * 1.165

  Psal. 107.10. Isa. 50.10. Mat. 22.13.
• * 1.166

  Col. 1.12. Eph. 5 11. Rom. 13.12, 13.
• * 1.167

  Gen. 1.3, 4.2 Cor. 4.6.
• * 1.168

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.169

  Ps. 104.20, 21.
• * 1.170

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Varre.
• * 1.171

  vers. 23.
• * 1.172

  Ovid. Met. 4.
• * 1.173

  Mark 13.35.
• * 1.174

  Godw Antiq.
• * 1.175

  Gen. 1.5. Psal. 63.5. Psal. 16.7. Psal. 42.8. Psal. 119.55.
• * 1.176

  Exod. 12.29. with Numb. 3.13.
• * 1.177

  Joh. 11.9. Mat. 20.
• * 1.178

  Godw. Antiq.
• * 1.179

  Zanch.
• * 1.180

  Gen. 1.5. Psal. 19.2. Ps. 119.164.
• * 1.181

  Triplex est coe∣lum, cërium, si∣dercum; ac ali∣ud his superius, invisibile & divinum. Dam. 1.2. de Ortho∣dox. fide.
• * 1.182

  Col. 1.16.
• * 1.183

  Gen. 1.17. Josh. 10.13. Psal. 8.3.
• * 1.184

  Psal. 19.1.
• * 1.185

  Job 26.7 Super mane; quod juxta commun••tà opi∣nionem intelligi debet. Vulgo enim totum spa∣tium à terra ••sque ad coelum vacaun p••ta∣tur, quum ple∣num aëre sit. Gen. 8.2. Gen. 19.24. Psal. 8.8. Mat. 6.26.
• * 1.186

  Eph. 4.10.
• * 1.187

  1 King. 8.27.
• * 1.188

  Jer. 23.24.
• * 1.189

  1 King. 8.27. 2 Cor. 11.12. Isa. 63.15. Luk. 16.22. Heb. 11.10. Joh. 14.2. 2 Cor. 5.1.
• * 1.190

  Psal. 33.6.
• * 1.191

  Job 38.4, 7.
• * 1.192

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.193

  Niceph. 1.2. cap. 20.
• * 1.194

  Enchy••. ad Lau∣rent. c. 58.
• * 1.195

  Aug. Cogniti•• con∣c••eata & ac∣quisita. Schoolmen.
• * 1.196

  Luk. 20.36.
• * 1.197

  Phil. 2.9.
• * 1.198

  Mat. 6.10.
• * 1.199

  l. 2. c. 50. de sacr. Altar. myster.
• * 1.200

  2 Sam. 14.20. Psal. 103.20. Heb. 1.14.
• * 1.201

  Sol quasi solus, v••l quia solus ex omnibus si∣deribus est tan∣tus; vil quia quum est exor∣tus, obscuratis aliis solus ap∣pareat. Mar∣tinius.
• * 1.202

  Psal. 8. Jer. 44.
• * 1.203

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.204

  Gracè 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. splendore. •• Orus. Pscud. Epid. p. 248.
• * 1.205

  Si tanta pul∣chritudo in creaturâ, quan∣ta in ereatore••
• * 1.206

  Aben-Ezra.
• * 1.207

  Gon. 1.16. Deut. 33.14.
• * 1.208

  Psal. 19 4, 5, 6.
• * 1.209

  Psal. 104.19. Psal. 136.8.
• * 1.210

  Eccl. 11.7. 1 Cor. 15.41.
• * 1.211

  Luna à lucendo, Tully; quia solâ lucet nocte. Varro.
• * 1.212

  Hist. p. 34.
• * 1.213

  Rev. 12.1.
• * 1.214

  Gen. 1.16. Psal. 135.9. Psal. 104.19.
• * 1.215

  Lucan, lib. x.
• * 1.216

  Ovid. Metavs. lib. 15.
• * 1.217

  Suidas in vit. Dionys.
• * 1.218

  Amos 4.13. Cap. 5.8. Job 9.7. Non oritur sel, tantum est non appareat, nam & ortus so'is apparitio quae∣dam est. Joel 2.30, 31. Cap. 3.15.
• * 1.219

  Magir. Phys.
• * 1.220

  Gen. 25.4. De Civ. Dei, l. 16.
• * 1.221

  Heb. 11.2.
• * 1.222

  Isa. 47.13, 14. Gualther.
• * 1.223

  2 Cor. 15.41.
• * 1.224

  Hierome.
• * 1.225

  Note.
• * 1.226

  Gen. 1.16. Psal. 8.3. Gen. 15 5. Heb. 11.12. Psal. 147.4. Job 38.31, 32.
• * 1.227

  Amos 5.8. Job 9.9. Psal. 136.9.
• * 1.228

  Gen. 1.14.
• * 1.229

  Cant. 2.11, 12, 13.
• * 1.230

  Prov. 6.8.
• * 1.231

  Psal. 4.7.
• * 1.232

  Psal. 74.16, 17.
• * 1.233

  1 Pet. 3.10.
• * 1.234

  Job 28.26. Psal. 77.18. Psal. 29.
• * 1.235

  Illi•• enim fiunt miracu'a ma∣gna. Vatab. Haec sunt sanè admiranda & tremenda. Mer.
• * 1.236

  Job 26.8. cap. 36.29.
• * 1.237

  Great rain is called Nimbus, small rain Imber.
• * 1.238

  Job 5.10. Cap 28 26. Cap. 36.27, 28
• * 1.239

  Thauman is fi∣liam dixere Iri∣dem Poetae; Co∣lores ejus tam exacti, ut vix artificis possit exprimer•• ma∣nus.
• * 1.240

  Ambros.
• * 1.241

  Plin. N. H. lib. 12. c. 24.
• * 1.242

  Scaliger.
• * 1.243

  Tam Dei memi∣niss opus est, quàm respirare. Bern.
• * 1.244

  Gen. 9.13, 14. Job 37.15.
• * 1.245

  Ventus à vio∣lentiâ & vehe∣mentiá nomen habet, quòd ve∣niat abundè, & magnâ vi i••••u∣at in unum ali∣quem locum. Magir. Phys.
• * 1.246

  Psa 135 7. Psal. 104.3. Joh. 3.8.
• * 1.247

  Job 38.22, 23.
• * 1.248

  Gregor.
• * 1.249

  Job 37.6. Cap. 38.22. Psa. 147.16.
• * 1.250

  Job 37.10.
• * 1.251

  Job 38.28. Isa. 26.19.
• * 1.252

  Hos. 14.5. Psal. 133.3. Prov. 3.20.
• * 1.253

  Aquila non cap∣tat musc••••.
• * 1.254

  A 〈◊〉〈◊〉 ••ne∣ctus. Prov.
• * 1.255

  Exc••tit onus rostri.
• * 1.256

  Psal. 103 5.
• * 1.257

  Job 39.13.
• * 1.258

  Psal. 102.6.
• * 1.259

  Elian•• Cum••interim tot â co••poris mole promi••eat. Plin. Peremptores po∣tius quam Pa∣rentes.
• * 1.260

  Job 39.13.
• * 1.261

  Psal. 147.9.
• * 1.262

  Job 12.7. Jer. 8.7. Mat. 6.26.
• * 1.263

  Ponderibus li∣brata sais.
• * 1.264

  Ovid.
• * 1.265

  Ambros. l. 1. Exam. c. 16.
• * 1.266

  In Eccl. Hom. 1.
• * 1.267

  Gen. 1.9, 10. Job 26.7. Psal. 104.5. Eccl. 1.4. Hebr. 1.3.
• * 1.268

  Antiq l. 9 c. 11.
• * 1.269

  Folan, Syntag. 841.
• * 1.270

  Alst. Chronol.
• * 1.271

  Camd. Brit.
• * 1.272

  Isa. 13.13. Psal. 18.7.
• * 1.273

  Citiùs è Pumi∣ce aquam. Prov.
• * 1.274

  Lopis à lade••∣do pede 〈◊〉〈◊〉 haber.
• * 1.275

  Exod. 15.5.
• * 1.276

  Effodiuntur o∣yes, &c.
• * 1.277

  Et Plutonem brevi ad su∣peros adductu∣ros.
• * 1.278

  Ep. ad Julian. consolat.
• * 1.279

  Job 28.1, 2. Psa. 17.14. Job 22.25.
• * 1.280

  Solom.
• * 1.281

  Rona à tergo formosissima.
• * 1.282

  Eccl. 1.7.
• * 1.283

  Psa. 104.10, 11
• * 1.284

  Quaelibet herba D••••m.
• * 1.285

  Gen. 1.11, 12.
• * 1.286

  Cap. 1.29, 30.
• * 1.287

  Psa. 104.14.
• * 1.288

  Mark 9.44.
• * 1.289

  Job 17.14.
• * 1.290

  Annotac. in loc.
• * 1.291

  Tremel.
• * 1.292

  Drus.
• * 1.293

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.294

  Psend. Epid.
• * 1.295

  Gen. 30.14. Cant. 7.13.
• * 1.296

  Plin. hist. l. 8. c. 14. Se••pentum quot colores tot do∣lo••es. Isidor.
• * 1.297

  Ingeniosè ne∣quam.
• * 1.298

  Nullum animal tantá c l••ritate l••nguam movet ut Serpens, adco ut triplicem lia∣guam habere videatur, cum unam sit. Plin. l. 6. c. 37.
• * 1.299

  Psal. 58.5.
• * 1.300

  1 Tim. 6 9.
• * 1.301

  Heb. 11.25.
• * 1.302

  Isa 5.8.
• * 1.303

  Mat. 10.16.
• * 1.304

  Persins.
• * 1.305

  I••dor. Etym. ••b. 1••.1.
• * 1.306

  Gen. 1.24, 25.
• * 1.307

  Job 12.7. Isa. 1.3.
• * 1.308

  Cecidit rosa, mansit spena. Herod. l. 1. Plin. l. 6. c. 16.
• * 1.309

  Aug.
• * 1.310

  Rev. 2.7.
• * 1.311

  Mare quast a∣marum, be∣cause the Sea∣water is bitter and salt.
• * 1.312

  Horat. Od. 1.1, 3 Virgil.
• * 1.313

  Gen. 1.10.
• * 1.314

  Gen. 1.21.
• * 1.315

  Inter omaes be∣stias nibil est faecundius pisci∣bus, igitur tran••fertur ad multiplication•• immensum.
• * 1.316

  Plin. lib. 32. cap. 1.
• * 1.317

  Ps. 104.25, 26.
• * 1.318

  No art which helps more to enrich a Nati∣on.
• * 1.319

  Virgil.
• * 1.320

  Psa. 14.26.107.23, 24.
• * 1.321

  Senec.
• * 1.322

  Ea fere bomi∣num natura, 〈◊〉〈◊〉 omnes sua mi∣rentur, aliena despiciant. Julian.
• * 1.323

  Vocabulum Ho∣mo est duorum substantiarum fibula. Man is a hea∣venly thing for his soul, though earthly in regard of his body.
• * 1.324

  Cap. 22.29.
• * 1.325

  Gen. 2.7.
• * 1.326

  Gatak.
• * 1.327

  In Mat. 15.22.
• * 1.328

  Clem. Alex.
• * 1.329

  1 Cor. 11.11.
• * 1.330

  Isocrat.
• * 1.331

  1 Cor. 24.44.
• * 1.332

  1 Cor. 11.14.
• * 1.333

  D••ut. 21.12.
• * 1.334

  Minsh.
• * 1.335

  Hist. Animal. lib. 1.
• * 1.336

  Matth. 6.21.
• * 1.337

  Oculus & s••ma non patiuntur jocos.
• * 1.338

  Psal. 17.8.
• * 1.339

  Weem.
• * 1.340

  Bccl. 12.3.
• * 1.341

  Plutarch.
• * 1.342

  Matth. 12.34.
• * 1.343

  Robert Smith Ma••tyr, lest 15 sentences to his wife, one of of which, Re∣member that God hath hedged in your tongue with the teeth and lips, that it might speak under corre∣ction. Alexander for∣gave many sharp swords, but never any sharp tongues.
• * 1.344

  Turk. Hist. fol. 415.
• * 1.345

  Fol. 235.
• * 1.346

  Index animi val••us.
• * 1.347

  Duplex est cau∣sa, Physica & moralis.
• * 1.348

  Turk. Hist. fol. 1392.
• * 1.349

  Prev. 3.16.
• * 1.350

  Cap. 31.27. The Ancients do understand all that which is from the shoulder to the fingers ends to be the hands; subdivided into three parts, bracbiums cubi∣tum. & extre∣mam manum.
• * 1.351

  Especially vens sorta and vena cava.
• * 1.352

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hyp.
• * 1.353

  Senet.
• * 1.354

  Called Ven•• 〈◊〉〈◊〉.
• * 1.355

  Eccl 12.3. Membra levant baculis tardi••; senilibus annis
• * 1.356

  Psal. 71.9.
• * 1.357

  Psa. 136.
• * 1.358

  1 Cor. 12.17.
• * 1.359

  Psâ. 139.14.
• * 1.360

  Creando insun∣ditur, & in∣fundendo crea∣tuc.
• * 1.361

  Eccl. 3.21.
• * 1.362

  Abducitur dum absum videtur, opere discedens non vigore, actu languent non statu, comparer cessat, non esse. De animâ. c. 53.
• * 1.363

  Prosper.
• * 1.364

  Mat. 16.26.
• * 1.365

  Job 32.8.
• * 1.366

  Actus volunta∣tis à voluntate producitur, sed à ratioue sua∣detur. Vives l. de anima.
• * 1.367

  In civilibus li∣bera, sed non in spiritualibus.
• * 1.368

  Sent. l. 1. distinc. 17.
• * 1.369

  Psal. 110.3. Phil 2.13.
• * 1.370

  Amor est volun∣tari••s quidam affectus, quàm conjunctissimè re quae bona ju∣dicatur, fru∣andi.
• * 1.371

  Turk. hist. fol. 750.
• * 1.372

  Arist.
• * 1.373

  Memoria rerum prateritarum; being ararium animae. There is a double act of it, 1. Ut fide∣liter conservat. 2. Vt promptè reddat.
• * 1.374

  Mat. 13.5••.
• * 1.375

  Joh. 16.2.
• * 1.376

  2 Sam. 24.
• * 1.377

  1 Sam. 4.
• * 1.378

  Act. 24.16.
• * 1.379

  Alst.
• * 1.380

  Luk. 9.55.
• * 1.381

  Providentia la∣tinè dicitur à videndo, at Hebraicè, ut & Latinè vox à sensu ad intel∣lectum trans∣fertur. Rivet. It is continuata quaedam cre∣atio; Creati∣on gives esse primè, Provi∣dence esse porrò. T. Hist. f. 1390.
• * 1.382

  Act. & Mon.
• * 1.383

  Psal 91, 11, 12.
• * 1.384

  Yet the crea∣tures are inst••u∣mentum arbi∣trarium, not necessarium.
• * 1.385

  Orig. Hom. 3. in Genes.
• * 1.386

  Deut non minor est in minimis, quàm in maxi∣mis.
• * 1.387

  Aug.
• * 1.388

  Ezek. 1.18. Pro. 15.3. Mat. 10.2••.30.
• * 1.389

  Pro. 22.3.
• * 1.390

  Omnes peccavi∣mus in isto 〈◊〉〈◊〉 homine, quid omnes cramus isle unus bomo. Aug. In Adamo tan∣quam in radice totum genus hu∣manum compu∣truit. Greg.
• * 1.391

  Anselm. de la••u hominà.
• * 1.392

  Numb. 32.14.
• * 1.393

  Psal. 49.20. Jer. 31.29. Rom. 5.12. Heb. 12.1.
• * 1.394

  Austin defines sin to be factum aut dictum, aut concupitum con∣tra legem Dei. Contra Faustum l. 22. cap. 27.
• * 1.395

  Chytreus de morte & vitâ atern. p. 18.
• * 1.396

  —Serò medi∣cina paratur, Cum mala per longas invalu∣ere moras.
• * 1.397

  Innocent. 3. l. 2. De sacr. alt. Myst. c. 19.
• * 1.398

  In ••á••em specie peccati gravius peccat fidelis quám infidelis.
• * 1.399

  Austin adviseth; Non desp••cere p••cc••ta nostra, quia parva: sed timere quia plura. Flumina magna vides parvis de fontibus orta, Plurima col∣lectis multipli∣cantur aquis. Timenda est ru∣ina multitudi∣nis, etsi non magnitudinis. Aug.
• * 1.400

  Levit. 14.
• * 1.401

  Rom. 7 13.
• * 1.402

  Buc.
• * 1.403

  Senec.
• * 1.404

  If they could repent, God cou'd no more deny pardon, than he could despise the wo••kings of his own Spirit.
• * 1.405

  Sine rarishmis inspirationi••us. Be••.
• * 1.406

  1 John 5.16.
• * 1.407

  Mat. 12.31, 32.
• * 1.408

  Psal. 19 13.
• * 1.409

  Aug.
• * 1.410

  Perseverare in malo Diaboli∣cum, & digni sunt perire cum illo, quicunque in similitudine ejus permanent in pecca••o. Bern.
• * 1.411

  Isa. 43.24.
• * 1.412

  Prov. 13.6.
• * 1.413

  Eccl 8.12, 13.
• * 1.414

  Isa. 65.20.
• * 1.415

  Qui non p••ohi∣b••i malum cum potest, facit.
• * 1.416

  Gal. 5.26.
• * 1.417

  Vitia alio••um si feras, faeis tua.
• * 1.418

  Rom. 7.
• * 1.419

  Job 9 30, 31.
• * 1.420

  Psal. 130.3.
• * 1.421

  Rom. 3.19.
• * 1.422

  1 Cor. 4.4. 1 Tim. 5.22.
• * 1.423

  —Callecius in orbem Sap•• latet molii coluber s••b gra∣minis umb••â. Mant. Culpa habet plus de ratione ma∣li quàm paena. Aquin.
• * 1.424

  Ra••ò antece∣dentem seclest. um deseruit p•• de poena clauds. Horace.
• * 1.425

  Cheys.
• * 1.426

  Prov. 7.23.
• * 1.427

  Jer. 4 31.
• * 1.428

  Nat. Hist. l. 2. c. 103.
• * 1.429

  Rom. 12.9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.430

  〈◊〉〈◊〉 abyssus 〈◊〉〈◊〉 a invo∣cat.
• * 1.431

  Job. 4.8.
• * 1.432

  Numb. 32.23.
• * 1.433

  Psal. 140.11.
• * 1.434

  Pro. 13.21.
• * 1.435

  Cap. 14.32.
• * 1.436

  Jer. 2.19.
• * 1.437

  Cap. 4.18.
• * 1.438

  Gen. 4.7.
• * 1.439

  Jam. 1.15.
• * 1.440

  Rom. 6.21.
• * 1.441

  v••s. 23.
• * 1.442

  The Motto. M••hi sol••d. beo.
• * 1.443

  Au••. observes, our Saviour saith not p••r∣f••••re, but facere
• * 1.444

  Mind but the case of Paul, Act. 9. and of Lydia, cap. 16. and it will be clear, that God comes into the heart, while the doors of it are shut.
• * 1.445

  Bern.
• * 1.446

  Vbi non est Spiritus Do∣mini non est libertas arbi∣trii. Aug.
• * 1.447

  Joh. 6.44.
• * 1.448

  Cap. 15.5.
• * 1.449

  Phil. 2.13.
• * 1.450

  Rom. 2.14, 15.
• * 1.451

  Cice••o.
• * 1.452

  Act. 25.8.
• * 1.453

  Nec mortifer•• nec mortuae. Non mortiferae ut cun{que}. mortuae et mortiferae.
• * 1.454

  Aquin.
• * 1.455

  Mat. 11.13. Joh. 1.17. Gal. 3.19.
• * 1.456

  Lex est Sanctio sancta jubens honesta & pro∣hibens contra∣ria.
• * 1.457

  Aug.
• * 1.458

  Juste lex non est posita, neque ad condemna∣tionem, neque ad coactionem.
• * 1.459

  Aug. &
• * 1.460

  Ideo moralis lex vocatur; quia de mori∣bus••est omni be∣minum generi & semper com∣munis. Zanch.
• * 1.461

  Mat. 5.17. Ne minima quidem litera. Luth. Rom. 3.31.
• * 1.462

  Cap. 7.12.
• * 1.463

  A••••st.
• * 1.464

  Aulus G••llius in Histor.
• * 1.465

  Turk. hist. fol. 220.
• * 1.466

  —Necenim ••ex justor ••lla est; Quamn••cis ar∣tisic••s arte p••∣ri•••• s••••.
• * 1.467

  Mat 7.2.
• * 1.468

  Of to b••••e, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nun∣tius 〈◊〉〈◊〉 unutium:
• * 1.469

  It is so used in Xenophon. Homer Odyss.
• * 1.470

  Many of the Jews whom the thunders of Sinai, the ter∣rours of the Law moved not; John Baptist wins with the Songs of Sion.
• * 1.471

  Vers. 17.
• * 1.472

  Luk. 2.10. Rom. 10.15.
• * 1.473

  Mark 1.15.
• * 1.474

  Aug. Serm. 20. de Temp.
• * 1.475

  Gal. 4 4. Joh. 1.14. 1 Tim. 3.16.
• * 1.476

  Aug.
• * 1.477

  Gorran.
• * 1.478

  Sedul. Hom••. ••
• * 1.479

  Nam cum mor∣tis aculcum non possit accipere natura deita∣tis; noscendo tamen, s••scepit de nobis, quod pati posset pro nobis. Leo. Serm. 8. de Pas. Hoc primum tormentum, & magnum myste∣rium, quod pas∣sibilis factus est. Hillar. de Trin. l. 10. Christi humili∣tas est nostra sublimitas, Christi crux no∣stra victoria, Christi patibu∣lum noster tri∣umphus. Orig. Hom 8. L. 9.
• * 1.480

  1 Pet. 2.14.
• * 1.481

  1. am. 1.12.
• * 1.482

  Vestigia nu••••a retro••sum.
• * 1.483

  Heb. 2.14.
• * 1.484

  Qui agnus ex∣tite••at in passio∣ne, factus est L•••• in resurrectione. Bernard.
• * 1.485

  Virtute proprid ut victor prodi••t d•• sepulturâ. Idem.
• * 1.486

  1 Cor. 15.20.
• * 1.487

  Psal. 68.18.
• * 1.488

  Eph. 4.8.
• * 1.489

  Hebr. 7.26.
• * 1.490

  Christus sedet ut judex, stat ut vindex.
• * 1.491

  Luk. 13.29.
• * 1.492

  Mat. 19.28.
• * 1.493

  Heb. 10.12.
• * 1.494

  Cap. 8.1.
• * 1.495

  Cap. 1.13.
• * 1.496

  Rom. ••.26.
• * 1.497

  Aug.
• * 1.498

  Vnigenito filio Deum pro ho∣mine interpella∣re est apud coae∣ternum patrem s••ipsum hominë demonstrare. Greg. l. 21. Moral. c. 13.
• * 1.499

  Preces sacrisicii sai odore sanc∣tificat. Calv.
• * 1.500

  1 Joh. 2.1.
• * 1.501

  Hebr. 9.24.
• * 1.502

  Cap. 7.25.
• * 1.503

  Praedestinare nihil aut majus aut minus signi∣ficat quàm de∣stinare. Chamierus.
• * 1.504

  Qu••tenus pro objecto habet homines, est ae∣ternum et im∣mutabile Dei decretum de suturo hominum statu aeterno. Wendelinus.
• * 1.505

  Crit. Sacr.
• * 1.506

  Rom. 8.29.
• * 1.507

  Eph. 1.5.11.
• * 1.508

  Electio est voluntas divina conferendi glo∣riam singulari∣bus quibusdam personis, cum praeteritions aliorum. Daven.
• * 1.509

  Act. & Mon.
• * 1.510

  Elegit qui è multi•• aliqu•••• legit.
• * 1.511

  Euseb.
• * 1.512

  2 Tim. 2.16.
• * 1.513

  2 Pet. 1.10.
• * 1.514

  Reprobatio est, praedestinatio quorundam ad aternam mor∣tem, propter peccata infli∣gendam; ad declarandam justitiam di∣vinam.
• * 1.515

  Rom. 11.32.33
• * 1.516

  Rom. 9.
• * 1.517

  Reprobationis possitivae et damnationis causa, in ipsis vasis ad contu∣meliam prepa∣ratis haret. Pareus in 4 Gen. vers. 2.
• * 1.518

  Jude 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1 Pet. 2.8. 2 Pet. 2 12.
• * 1.519

  Rom. 9.2••.
• * 1.520

  Hebr. 8.7.
• * 1.521

  Cyril.
• * 1.522

  Dicta Jehove sunt dicta pura, we should ex∣pectare impleti∣anem.
• * 1.523

  1 Pet. 1.4.
• * 1.524

  Gen. 32.12.
• * 1.525

  Psal. 119.49.
• * 1.526

  〈◊〉〈◊〉. Andrewes.
• * 1.527

  Zach. 3.2.
• * 1.528

  Māgna est re∣demptio, cum et precium datur, et pecunia non videtur. Tertul.
• * 1.529

  Servati sumus ut serviamus.
• * 1.530

  1 Cor. 6.19, 20
• * 1.531

  Hebr. 9.12.
• * 1.532

  Eph. 1.7.
• * 1.533

  1 Pet. 1.18, 19.
• * 1.534

  Rev. 5.9.
• * 1.535

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. hom. 3. in Colos.
• * 1.536

  Pro. 6.19.
• * 1.537

  Mat. 5.9.
• * 1.538

  Caelestis ira quos premit miseres facit. Sen. Trag.
• * 1.539

  Mind this a∣gainst Soci∣nians.
• * 1.540

  In quo homini∣bus bona volu••. Euthym.
• * 1.541

  Eph. 4.32.
• * 1.542

  Mat. 5.23, 24.
• * 1.543

  Eph. 4.26. Soc est in occa∣su, vir maximè honorande.
• * 1.544

  Aculeus apis, not Ataleus ser∣pentis.
• * 1.545

  Hebr. 2.17.
• * 1.546

  Colos. 1.20.
• * 1.547

  2 Cor. 5.18, 19, 20.
• * 1.548

  Rom. 5.10.
• * 1.549

  Luke 2.14.
• * 1.550

  Inanis est serm•• docentis, nisi intus sit qui docet.
• * 1.551

  Luth. in Gen.
• * 1.552

  Mat. 20.16. 2 Tim. 1.9. Heb. 3.1. Eph. 4.1.
• * 1.553

  Rom. 7.5.
• * 1.554

  Jam. 5.20.
• * 1.555

  Mr. Ley his Pattern of Pi∣ety. 145.
• * 1.556

  Job 33.24.
• * 1.557

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.558

  1 Tim. 4.16.
• * 1.559

  Jam. 1.18.
• * 1.560

  1 Pet. 1.3.
• * 1.561

  Tit. 3.5, 6.
• * 1.562

  Virg. Georg. 2••
• * 1.563

  Senec.
• * 1.564

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.565

  John 3.3.
• * 1.566

  vers. 5.
• * 1.567

  vers. 6.
• * 1.568

  His Sermon of Christ crucifi∣ed, pag. 68.
• * 1.569

  Act. 13.39.
• * 1.570

  Rom. 4.2.
• * 1.571

  Rom. 3.28.
• * 1.572

  Unitas not com∣paginat uni, Our unity with Christ makes us one ••ith him.
• * 1.573

  Ezek. 37.9.
• * 1.574

  Aug.
• * 1.575

  Omnis commu∣nio fundatur in unione.
• * 1.576

  Joh. 15.5.
• * 1.577

  1 Cor. 6.17.
• * 1.578

  Eph. 5.30.
• * 1.579

  These reliqui•••• vetustatis (as Austin calls them) remain.
• * 1.580

  En peragit cur∣sus sarda Diana snos.
• * 1.581

  1 Thess. 5.23.
• * 1.582

  1 Cor. 6.11.
• * 1.583

  Act. 20 32.
• * 1.584

  Adoptio est gra∣tuita assumptio personae non ha∣bentis jus in haereditate ad participationem hereditatis. So the Civilians define it.
• * 1.585

  Titulo redempti∣tionis & adop∣tionis.
• * 1.586

  John 1.12.
• * 1.587

  1 John 3.1.
• * 1.588

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is in full oppo∣sition to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.589

  2 Cor. 1.4.
• * 1.590

  Plùs quali ani∣mo astimatur, quàm quid da∣tur. Aelianus.
• * 1.591

  2 Cor. 9.15.
• * 1.592

  Justa a••eudo sumus justi.
• * 1.593

  Pembl. vind. Grat. pag. 7.
• * 1.594

  Act. & Mon.
• * 1.595

  Bish. Andrews.
• * 1.596

  Heb. 13.9.
• * 1.597

  Ames.
• * 1.598

  Rom. 7.24.
• * 1.599

  Vertus laudatu•• in hoste.
• * 1.600

  2 Pet. 1.5. Phil. 4.8.
• * 1.601

  Turk. Hist. fol. 433.
• * 1.602

  2 Kings 4.1.
• * 1.603

  Innocent. 3. p. l. 2. c. 13. De sacr. Alt. Myst.
• * 1.604

  Eertul.
• * 1.605

  Greg.
• * 1.606

  Act. & Mon.
• * 1.607

  Tertul.
• * 1.608

  Senec. Trag.
• * 1.609

  Tertul.
• * 1.610

  Paenitudine commissa de∣lentur.
• * 1.611

  Theod. Eccles. Hist. l. 5. c. 18.
• * 1.612

  Matth. 3.2. Luke 13.3. Acts 3.19. Cap. 17.30. Luke 15.7, 10.
• * 1.613

  Act. 5.31. Hebr. 6.1. 2 Cor. 7.10.
• * 1.614

  Impenitence perfectly con∣forms one to Satan, who is in male obsir∣matus, and sins without re∣morse, in malo perseverare dia∣bolicum.
• * 1.615

  They were (saith one) ri∣gidiores lupis, duriores lapidi∣bus.
• * 1.616

  Rom. 2.5.
• * 1.617

  Ezek. 18.31.
• * 1.618

  Illud est opti∣mum cujus pri∣vatie est pessi∣ma.
• * 1.619

  Cy••••.
• * 1.620

  Sodullus. Mino∣rit.
• * 1.621

  Perfectionem legis habet qu∣credit in Chri∣stum. Ambr. in Rom. 10.4. Chrysologue.
• * 1.622

  Faith is so well eyed, and so sharp sighted that as the Eagles eye, be∣ing aloft in the clouds, can notwithstand∣ing espye, s•••• frutice 〈◊〉〈◊〉, & sub 〈◊〉〈◊〉 piscem; so faith here on earth can notwith∣standing search into the deep things of God in heaven: most perfectly seeing those things, which humane sense can no way perceive.
• * 1.623

  Orig.
• * 1.624

  Cruciger.
• * 1.625

  Act. & Mon.
• * 1.626

  Heb. 10.38.
• * 1.627

  Heb. 3.12.
• * 1.628

  Philosophers call it extensio∣n•••••• appetiti••s naturalis. Sp••i objectum est bo••um futu∣rum, arduum, possibile, adipisci Aquinas. The object of Faith is verbum Dei, of Hope, res verbi. Al∣sted.
• * 1.629

  Dr. Holdsworth
• * 1.630

  Juvenes mul∣tum babe••t de futuro & parum de praeterito, & ideo quia me∣moria est praete∣riti, spes autem futuri, parum habent de me∣moriâ, sed mul∣tùm vivunt in spe. Idem.
• * 1.631

  Luther.
• * 1.632

  Jam mala finis∣sem letho, sed credula vitam. Spes fove••, & melius cras fore semper ait.
• * 1.633

  Lam. 3.11. Rom. 8.24.
• * 1.634

  1 Cor. 15.19. Prov. 14.32.
• * 1.635

  1 Pet. 1.3.
• * 1.636

  Ille vincit qui gratiam Dei spe∣rat, non qui de suâ virtu••e prae∣sumit. Tertul. Quicquid à va∣bis minor exti∣mesci••, major hoc vobis Dominus mina∣tur.
• * 1.637

  Of Gods al∣sufficiency.
• * 1.638

  Peccata vastan∣tia conscienti∣am.
• * 1.639

  Deut. 29.19, 20.
• * 1.640

  Num. 15.30, 31
• * 1.641

  Psal. 19.13. Ch••ys. in Mat. 27. I ought never to despair of the grace of God, Quia sem∣per inveniam Deum benigni∣orem quàm me culpabill••rem. Bern. Deserentes se non des••rit, sed & impios quae∣ritqui eum non quaerebaut. Ambros. Origen. Hom. 1. In Genes. Calv. lib. cui titul. de Fr. Spi∣ra Ge••vae. in prefat.
• * 1.642

  Psal. 94.17. Vers. 18. Vers. 19.
• * 1.643

  Philostr. in vit. Apo••onii. l. 3. c. 14.
• * 1.644

  Non ex mune∣re animus mu∣n••rantis est ae∣stimandus, sed ex animo mu∣nus. Buxt. Epist.
• * 1.645

  De quolibet praesumendum bonum, nisi con∣stet de contra∣rio. Dav.
• * 1.646

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Puteus platea∣rum, vel latitu∣dinum.
• * 1.647

  Leo Serm. 10. de Quadrag.,
• * 1.648

  De gradib. superb.
• * 1.649

  Homil. de mise∣ricordiâ & du∣abus viduis.
• * 1.650

  There is Ca∣rentia mali, potestas suble∣vandi, actual•• compass•• in miser••s: All which are in God. 1 Cor. 14.1. Col. 3.14. 1 Tim. 4.12. Rev. 2.19. 1 Cor. 13.
• * 1.651

  Cited by Ste•••••• in Luk. 16.
• * 1.652

  Nam saevior i••nibus Ae••nae, fervens am••r ardet habendi.
• * 1.653

  Go••••••. Ant ••.
• * 1.654

  Cyp••: •• ••em.
• * 1.655

  Babington in Gen••s.
• * 1.656

  —Quid non m••rta••ia pecto∣ra c••git, Auri sacra fa∣mes?—Quae reve∣rentia leoum, Quis metus aut pudor est un∣quam, prope∣rantis avari?
• * 1.657

  Hebr. 13.5.
• * 1.658

  Q••icqui•• in Deo, D••us est. Alst.
• * 1.659

  Psal. 34.8.
• * 1.660

  Odium in suos, pietas in Deum est.
• * 1.661

  Ovid. Chrysol.
• * 1.662

  Psal. 31.23.
• * 1.663

  Psal. 18.1.
• * 1.664

  Honor may be honored, but Love will be abused. 1 Cor. 13.7.
• * 1.665

  1 Pet. 2.••. Rom. 12 9. 1 Joh. 3.1••.
• * 1.666

  Ira furor bre∣vis; quasi ex se ire, it makes a man (as it were) to go out of himself.
• * 1.667

  Arist.
• * 1.668

  Impedit ira ani∣mum ne possit ceruere v••rum.
• * 1.669

  Mulichre est furere in irâ. Sence.
• * 1.670

  Eph. 4.26.
• * 1.671

  Ames in illo quod Deus fecit, persequere in illo quod ipfi sibi secit. Aug.
• * 1.672

  Pro. 15.17.
• * 1.673

  Malice (as we say of rennet) the older it is, the stronger.
• * 1.674

  Bern••
• * 1.675

  Chrys. in Mat. c. 22.
• * 1.676

  1 Cor. 14.20▪
• * 1.677

  Basil.
• * 1.678

  Lib. 1. c. 25.
• * 1.679

  Cypr.
• * 1.680

  Invidia virum probum sequi∣tur. Naz.
• * 1.681

  Invidi•• Sicul•• non invenere Tyranui, tor∣mentum. Hor▪ Epist.
• * 1.682

  Jam 3.14, 15.
• * 1.683

  Magirus.
• * 1.684

  Gen. 3.15.
• * 1.685

  Just. Martyr.
• * 1.686

  Proximus ego∣met mibi.
• * 1.687

  Mat. 16.24.
• * 1.688

  Haec tria pro trino numine mundus habet.
• * 1.689

  Quoted by Mr. Burroughs. His heart, divis.
• * 1.690

  Lucan.
• * 1.691

  2 Tim. 3.2.
• * 1.692

  Humilitas est animi demissio orta ex verâ status & condi∣tionis suae agni∣tione. Came∣ron. Praelect. in Mat 18.2. Humilitas vir∣tus Christiano∣rum, prima, se∣cunda, tertia. Aug.
• * 1.693

  Bernard com∣pares humility to the Violet, which grows low to the ground, and hangs the head downward, and besides hides its head with its own leaves; only the fra∣grant smell be∣wrayes it. Aug. Confes.
• * 1.694

  Quò minor est quisquis, max∣imus est homi∣num.
• * 1.695

  Quantò major es, tantò te ge∣ras submissius.
• * 1.696

  Multi humili∣antur nec sunt humiles. Bern.
• * 1.697

  Cum sis humili∣mus, cur non sis humilimus?
• * 1.698

  1 Pet. 5.5.
• * 1.699

  The Schoolmen say, as humility is vacuum spiri∣tuale, so Pride is plenitudo dia∣bolica.
• * 1.700

  Superbia in communi est, quâ quis inor∣dinatè super∣greditur illud quodest. Ames.
• * 1.701

  Proud persons value them∣selves (like Jayes) by their feathers.
• * 1.702

  Prosper.
• * 1.703

  Irenaeus.
• * 1.704

  Aug. in Psal. 7.
• * 1.705

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.706

  Multo defor∣mior est illa superbia quae sub quibusdam humililatis sig∣nis latet. Hier. l. 2. Ep. 22. Cypr. Venustas tribui∣tur à naturâ, corrumpitur ab arte. Lucifers Motto, E••o fimilis Al∣tissimo. Isa. 14.14.
• * 1.707

  Major sum quàm cui possit fortuna nocere.
• * 1.708

  Act. 2.37. Joel 2.13.
• * 1.709

  Gerard.
• * 1.710

  Isa. 28.1.
• * 1.711

  Jer. 13.17.
• * 1.712

  Alsted.
• * 1.713

  Jer. 9.23.
• * 1.714

  Which he therefore cal∣led, Logicam Laurentinam. Scire tuum ul∣bil est. Juven.
• * 1.715

  Psal. 119.18.
• * 1.716

  Rev. 3.18.
• * 1.717

  1 Joh. 2.3.
• * 1.718

  Quia aliud est nescire, aliud est nolle scire: nescire ignoran∣tia est, scire no∣luisse superbia est. Bern.
• * 1.719

  Vt mitiùs ar∣deat. Aug.
• * 1.720

  Ignorat sanè improbus omnis. Arist.
• * 1.721

  Heb. 9.7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.722

  Xenophon de dict. & fact. Socrat. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉& 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.723

  Lib. 3. c. 30.
• * 1.724

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.725

  Psal 111.10.
• * 1.726

  Hieronimus ad Paulinum.
• * 1.727

  Chrys. in Job. 18.
• * 1.728

  Sedul. Minorit. in praescript. ad∣vers. haeres.
• * 1.729

  —〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.730

  Prov. 3.13.
• * 1.731

  James 1.5.
• * 1.732

  1 Cor. 3.18.
• * 1.733

  Stultus, à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Emarcuit. Dicitur propriè de floribus flac∣cescentibus & decidentibus, postquam om∣nem humorem amiserunt.
• * 1.734

  Am••s.
• * 1.735

  Mr. Adams.
• * 1.736

  Prov. 14.9.
• * 1.737

  Cap. 3.35.
• * 1.738

  Eph. 5.15.
• * 1.739

  Majorisreatus, minoris infa∣mia.
• * 1.740

  Psal. 51.6.
• * 1.741

  Joh. 1.47.
• * 1.742

  Psal. 32.2.
• * 1.743

  Psal. 25.21.
• * 1.744

  D. H.
• * 1.745

  He is like the picture of Ja∣nus, having one face be∣fore, another behind. Or, sons solis, now hot, now cold.
• * 1.746

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.747

  Ambitie, & lux uria, & impo∣tentia scenam desiderant; sa∣nabis ista si ab∣sconderis. Sen•• Epist. 95.
• * 1.748

  Nil lascivi•• est Carisiano, In Saturnalibus ambulat toga∣tus. Mart.
• * 1.749

  Aug.
• * 1.750

  Bazil.
• * 1.751

  Simulata san∣ctitas duplex iniquitas.
• * 1.752

  Luke 12.1.
• * 1.753

  Q••••••quid id est, timco D••∣nao•• & dona ferentes.
• * 1.754

  Godw. Anti{que}
• * 1.755

  Ille mihi tam exosus est, quàm inferni portae. Qui aliud ani∣mo occultat, a∣liud ore profert. Turk. Hist. fol. 466.
• * 1.756

  Psal. 55.23.
• * 1.757

  Tuta frequens{que} via sub amici fallere nomen; Tuta frequens{que} licet sit via, crimen habet.
• * 1.758

  In vitâ Alphon.
• * 1.759

  Psal. 12.3.
• * 1.760

  No men sobrie∣tatis sumitur à mensurd.
• * 1.761

  Natura mini∣mum petit. Senc••.
• * 1.762

  Dr. Slater.
• * 1.763

  Hieron. in Ezek. 44.
• * 1.764

  Epist. 82.
• * 1.765

  Impletus venter non vult studer•• libenter.
• * 1.766

  Tit. 2.12, 13.
• * 1.767

  1 Thes. 5.8.
• * 1.768

  Sene••.
• * 1.769

  M. Livius.
• * 1.770

  —Quid enim majore Cha∣chinne Excipi∣tur vulgi, quàm pauper Apicius? Iuv. Sat. 11. Valer.
• * 1.771

  Turk. Hist. fol. 144.
• * 1.772

  Grimst. p. 58.
• * 1.773

  Summum bonum in ventre, aut sub ventre po∣suit.
• * 1.774

  Chrysologus.
• * 1.775

  Prov. 21.17.
• * 1.776

  Amos 6.1, 4, 6.
• * 1.777

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.778

  Non amat qui non Zelat. Aust.
• * 1.779

  Will. Dict.
• * 1.780

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.781

  i. e. animum accendit. Hic in bonum sumitur est stu∣dii ardentis, non irae. Buxt.
• * 1.782

  Tins. 2.14.
• * 1.783

  Quoties Judae∣os foeliciter de∣gere videant, cognatos corum se appellant, ut pote à Joseph oriundi: Quan∣do verò cos re∣bus adversis constictari, in∣telligant, adfir∣mare nihil eos ad se pertinere.
• * 1.784

  Rev. 3 15. Vers. 16.
• * 1.785

  Scilicèt ut pa∣ratum & inten∣tum momentis omnibus quò vellet subitò e∣duceret. Sueton.
• * 1.786

  Bucer in Mark cap. 13.37.
• * 1.787

  Mark 13.37.
• * 1.788

  Spes illa solùm firmitatam ha∣het, qua Deo nititur.
• * 1.789

  Turk. Hist. fol. 186.
• * 1.790

  Chron. 35.
• * 1.791

  Bern. si vis securus esse, time secu∣ritatem; fortu∣na, quem nimi∣ùm fovet, stul∣tum f••cit.
• * 1.792

  Mat. 24.38.39.
• * 1.793

  1 Thes. 5.3.
• * 1.794

  Posse et nolle nobile.
• * 1.795

  Act. and Mon.
• * 1.796

  2 Tim. 2 3.
• * 1.797

  Si Domnius, ubi timor. Malach. 1.6.
• * 1.798

  Mat. 10.28.
• * 1.799

  Eus••b. l. 2. c. 5.
• * 1.800

  Necesse est ut eam non ut vi∣vam, as Pom∣pey said.
• * 1.801

  Luth. Epist.
• * 1.802

  Turk. Hist. fol. 104.
• * 1.803

  Prov. 28.1.
• * 1.804

  Decad. 5. f. 1.
• * 1.805

  Prov. 24.10. Deut. 20.8., Isa. 35.4.
• * 1.806

  Cicer.
• * 1.807

  Non sentire mala non est ho∣minis, non f••r∣re non est vire.
• * 1.808

  Miranda est du∣••itia, sed ne∣ganda patientia
• * 1.809

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Septuag.
• * 1.810

  Non feriend••, fed ferendo.
• * 1.811

  Heb. 10.36.
• * 1.812

  Luk. 21.19.
• * 1.813

  Jam 1.4.
• * 1.814

  Buxto f••
• * 1.815

  Mr. Caryl.
• * 1.816

  Fortuna multis dat nimis, nulli satis.
• * 1.817

  Turk. Hist. fol. 423. Invalidum am∣ne naturd qu•••• rulum. Senc••.
• * 1.818

  Prov. 19.3.
• * 1.819

  Jon. 3.4.
• * 1.820

  Jude 16.
• * 1.821

  1 Cor. 10.10.
• * 1.822

  In vit. Juliani.
• * 1.823

  Camd. 〈◊〉〈◊〉.
• * 1.824

  This sin is com mitted five wayes. Praepruperè, Lautè, Nimis, Ardenter, Stu∣diosè. Plures crapula quàm gladius.
• * 1.825

  Homini cibus utilissimus sim∣plex. It's said of one, Confecit tumu∣lum in dentibus.
• * 1.826

  Horat.—Epi∣curi de gre••e porci. Idem.
• * 1.827

  Phil. 3.18, 19.
• * 1.828

  Ven••l-••oemones
• * 1.829

  Mantuan. Ec∣log. 9.
• * 1.830

  Proverbium est in Sanhedrin, intrat vinum, exit arcanum. Drus. In vino veritas.
• * 1.831

  Dr. Brown.
• * 1.832

  Turk. Hist. fol. 1332.
• * 1.833

  Rom. 12.13.
• * 1.834

  Prudens, q. Por∣rò videns.
• * 1.835

  Prov. 13.16.
• * 1.836

  Cap. 14.8.
• * 1.837

  Vers. 15.
• * 1.838

  Philip of Mae∣cedon would have revenged the death of his son Deme∣trius, by put∣ting to death his son Per∣seus. And Alexander because his fa∣vourite Ephe∣stion dies, hangs up his Physician.
• * 1.839

  A man may else cut off his own right hand with his left.
• * 1.840

  Prov. 14.16.
• * 1.841

  Eccl. 5.2.
• * 1.842

  Act. 19.36.
• * 1.843

  Epist. 119. c. 21.
• * 1.844

  Epist. ad Aug.
• * 1.845

  Quod quaeris in••us habes. Nè te quaesive∣ris extra. Pers.
• * 1.846

  Mat•• 23.12.
• * 1.847

  Hierom was wont to call the Philoso∣phers Animalia gloriae & popu∣lar is aur•• man∣cipia.
• * 1.848

  Laus proprio sord••scit in ore.
• * 1.849

  Coplav 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 non distinguebat.
• * 1.850

  Gal. 5.26.
• * 1.851

  Castitas à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 orno, quia prae∣cipuum est ho∣minis ornamen∣tum, River.
• * 1.852

  Incesta etiam est sine stupro quae stuprum quaerit. Seneca.
• * 1.853

  Jerom.
• * 1.854

  Archeselaus Philos. apud Plutarch.
• * 1.855

  1 Thess. 4.3, 4, 5.
• * 1.856

  It is soluti cum soluta.
• * 1.857

  Heb. 13.4.
• * 1.858

  Adulterium, quasi ad alte∣rius torum.
• * 1.859

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In the very theft.
• * 1.860

  But nothing like Messalina, who said, Se inter diem & noctem viginti quinque passam concubitus.
• * 1.861

  Job 31.11. Heb. 23.4.
• * 1.862

  Gen. 19.33.
• * 1.863

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.864

  Ne nos abeamus in securitatem.
• * 1.865

  Gen. 19.8.
• * 1.866

  Sands in his Survey.
• * 1.867

  1 Cor. 5.1.
• * 1.868

  Blunts Voyage.
• * 1.869

  Rom. 1.26, 27.
• * 1.870

  Cane pejus & angus.
• * 1.871

  Laeta venire Venus, eristi•• abire solet.
• * 1.872

  Incrementum gastromargiae initium luxu∣riae.
• * 1.873

  Ovid.
• * 1.874

  1 Sam. 30.
• * 1.875

  Chrysost.
• * 1.876

  1 Cor. 6.18.
• * 1.877

  Simplicitas sine plicâ.
• * 1.878

  Simplic husp ae∣s••ns Deus est, off••nditur astu. Mant. Eclog. 7.
• * 1.879

  Gen. 25.27.
• * 1.880

  Rom. 16.19.
• * 1.881

  2 Cor. 1.12.
• * 1.882

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.883

  Diabolus à te ornari quaerit.
• * 1.884

  Acts 13.10.
• * 1.885

  Turk. Hist. fol. 10.
• * 1.886

  Vt generosi & nobiles equi me∣liùs facili f••ae∣nu reguntur, sic natura homi∣num, &c.
• * 1.887

  Quid pulchrius est, quàm vive∣re optantibus cunctis? Senec.
• * 1.888

  Mat. 5.5.
• * 1.889

  Epist. lib. terti••
• * 1.890

  Prov. 12.8.
• * 1.891

  Abbat. de mend••••••o.
• * 1.892

  Rom. 15.14.
• * 1.893

  1 Thes. 5.15.
• * 1.894

  Olim haec me∣minisse juvabit.
• * 1.895

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.896

  Hest. 7.6. Pessimus isle.
• * 1.897

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.898

  Senec.
• * 1.899

  1 Sam. 2 4▪••…••…
• * 1.900

  1 Sam 3.••••.
• * 1.901

  Job 4.8.
• * 1.902

  Grimst. Exercitium of ex & arce••, because it ••e∣rives out disea∣ses. Rust eats up the steel that's not used. Prov. 10.4.
• * 1.903

  B. H. Idlenesse is vi∣v•• hominis ••c∣pultura.
• * 1.904

  Mr. Greenbill, Oriosus est, 〈◊〉〈◊〉 opus Deì 〈…〉〈…〉 peratur. Opus Dei, is o∣pus Dici. Man is to labor both ad rubo∣rem, and ad su∣dorem. Res perfect•• oc∣cupata, alterius rei non est ca∣pax. Senec. But, va••iam semper dant o∣••ia mentem.
• * 1.905

  Aliquid age ut te diabolus in∣veniat occupt∣tum. Nemo casu fit saplens. Senec.
• * 1.906

  Prov. 21.25.
• * 1.907

  Mat. 20.6.
• * 1.908

  Senec.
• * 1.909

  Luke 19.
• * 1.910

  Parcè utere po∣testate tuà, ut din utares. Se∣nec. de ira.
• * 1.911

  Camd. Eliz.
• * 1.912

  Mat. 5.7.
• * 1.913

  Luke 6.36.
• * 1.914

  Col. 3.12.
• * 1.915

  Mr. Marburie.
• * 1.916

  Euseb. l. 2. c. 25.
• * 1.917

  Grimst. p. 34.
• * 1.918

  Turk. Hist. fol. 756.
• * 1.919

  Sr. Fr. Drakes travels.
• * 1.920

  Usually Here∣ticks are ex∣ceeding cruel, witness the Sad∣duces of old, & Anabaptists of later times. Eus••b. l. c. 3.23.
• * 1.921

  Gen. 49.5, 6, 7.
• * 1.922

  Proni••••eres ad vindictam su∣mus quàm gra∣tiam. Bodin.
• * 1.923

  Dan. Hist. fol. 201.
• * 1.924

  Bodin. lib. de Repub. cap. 6. pag. 951.
• * 1.925

  Indignus Casa∣ris ir••.
• * 1.926

  Vero magni est animi quasdam injurias negli∣gere, nec ad quo∣rundam. convi∣cia habere vel aures, vel lin∣luam. Erasm.
• * 1.927

  Comment. in Luk. l. 10. in illa verba lucae.
• * 1.928

  Rom. 12.19.
• * 1.929

  Homicidium est injustâ homin is occisio. Ames.
• * 1.930

  Homo solus sibi inimicus.
• * 1.931

  Cypr. serm. 6.
• * 1.932

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mr. Caryl.
• * 1.933

  Mr. Needlars Expos. Not.
• * 1.934

  Clamitat, in coe∣lum vox san∣guinis, & Sodo∣morum vox op∣pressorum: mer∣ces retenta la∣borum.
• * 1.935

  Turk Hist. fol. 172.
• * 1.936

  Gen. 9.6.
• * 1.937

  1 Tim. 1.9.
• * 1.938

  Psal. 51.14.
• * 1.939

  Ille non dignus est dandis, qui ingratus est de datis. Speed.
• * 1.940

  Luk. 6 35.
• * 1.941

  Hydrae, uno ca∣pite resecto, sep∣tem alia repulla∣la bant. Vnde Proverbi∣um, Hydram se∣ca••.
• * 1.942

  1 Pet. 3.9.
• * 1.943

  Turk. Hist. fol. 782.
• * 1.944

  The Romane rule was, Ne•• fugere, n•••• so∣qui.
• * 1.945

  Mat. 10.16.
• * 1.946

  Vaus Pellaeo juveni non sufficit o••bis, Aestuat insoelix angusto limine mund. Juvenal.
• * 1.947

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Isoc.
• * 1.948

  1 Tim. 6 6, 8.
• * 1.949

  Hebr. 13.5.
• * 1.950

  Pliny.
• * 1.951

  Latini ambitio∣sum vobant, ut∣pote modum non tenentem in ambiendis bo∣noribus. Steph. Thes. Graec. Tertulli••n calls ambicious men Animalia gloriae & samae nego∣tiatores.
• * 1.952

  Luk. 22.24.
• * 1.953

  Aug. in Psal. 7.
• * 1.954

  Dum petit in∣firmis nimium sublimia penni•• Icarus: Icarii•• nomina fecit aquis. Ovid.
• * 1.955

  •• Cor. 15.10.
• * 1.956

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.957

  Bernard saith, that it is better apta than alta sapere.
• * 1.958

  Psal. 131.
• * 1.959

  Pro. 10.22. Rom. 12.14.
• * 1.960

  Gorran.
• * 1.961

  Pol. in cap. 53.
• * 1.962

  Com. in cap. 3. Ep. ad Titum.
• * 1.963

  Job 31.30.
• * 1.964

  Act. & Mons
• * 1.965

  Ioh. Man. lot. com. p. 192.
• * 1.966

  Psal. 109.17, 18, 19.
• * 1.967

  〈…〉〈…〉
• * 1.968

  ••.
• * 1.969

  ••.
• * 1.970

  〈…〉〈…〉
• * 1.971

  〈…〉〈…〉
• * 1.972

  〈…〉〈…〉
• * 1.973

  G••n 10.9.
• * 1.974

  Called 〈◊〉〈◊〉
• * 1.975

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 B••o•• victum, sub∣stantiam.
• * 1.976

  Pro. 22.23.
• * 1.977

  Exod. 2••.15. Isa. 33.1.
• * 1.978

  Psal. 62.10.
• * 1.979

  Usura dicitur, quasi usu ara, i.e. usu•• aris, & est commo∣dum certum quod propter usum re•• mutu∣atae recipitur.
• * 1.980

  Vsura est lu∣crum quod ac∣cipitur solius mutuationis causâ. Ursi••.
• * 1.981

  Plu••.
• * 1.982

  Ethi••. l. 4. c. 1.
• * 1.983

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.984

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.985

  Ab hoc us••ram e••ige quem non sit crimen occi∣dere. Ambrose. Vel minimus f••uctus expecu∣••iâ p••rcipino•• potest sine Dei offensione, & proxi•••• injuri∣â. Calv. Fanus est ani∣mae funus.
• * 1.986

  Psal 15.1. Vers. 5. Exod. 22.25. Neher••. 5.7, 10.
• * 1.987

  Aquin.
• * 1.988

  Non remittitur peccatum, nisi restituatur ab∣latum. Ep. 54.
• * 1.989

  Et ubi non est bares, ecclesia baeres. De vit. Const. lib. God hates Ho∣locaustum ex ra∣pinâ. Isa. 61.8. Mal. 1.13.
• * 1.990

  1 Sam. 12.3. Luk. 19.8.
• * 1.991

  Philem. 1••.
• * 1.992

  1 Tim. 6.11. Verse 6.1 Tim. 4.8.
• * 1.993

  Ioseph. de bello Iud.
• * 1.994

  Rom. 1.18.••
• * 1.995

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.996

  2 Pet. 3.11.
• * 1.997

  Serm. 1. de Sp. ••.
• * 1.998

  Phil. 1.9, 10.
• * 1.999

  1 Tim. 2.2.
• * 1.1000

  Zanar. Metaph.
• * 1.1001

  Sir W. R.
• * 1.1002

  Non ••stis sub lege, sed sub gratiâ.
• * 1.1003

  Gal. 5.1, 13.
• * 1.1004

  Tertul. Aquin.
• * 1.1005

  Scandalum est quo quis impel∣litar in ruinam & evertitur. Cameron.
• * 1.1006

  Bonares nemi∣nem scandali∣za•• nisi malam mentem. Tertul.
• * 1.1007

  Hom. 25. in E∣pist. ad Rom.
• * 1.1008

  1 Cor. 10.32.
• * 1.1009

  Act. & ••on.
• * 1.1010

  Apoc. 2.10.
• * 1.1011

  Senec. lib. de Tranquil.
• * 1.1012

  Jam. 1.8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1013

  Aug.
• * 1.1014

  Dr. Field.
• * 1.1015

  Innocent. 3. l. 2. de sacr. Altar. Myst. c. 41. Luk. 9.62.
• * 1.1016

  Mat. 10.22. Gal. 6.9.
• * 1.1017

  Ille propri•• est a••ostata qui fi∣dem veram an∣tea professus, ab eâ in totum re∣cedit. Apostata idem sonat quod de∣sertor & trans∣faga.
• * 1.1018

  Capit aresce••e, sed non exar••it; mota fu••t, sed non amota; concu••a, sed non excussa aut ex∣tincta. Tertul.
• * 1.1019

  Qu••m ••••it non 〈◊〉〈◊〉. Vatab. in Psal. 37.24. Con••eritur an∣nulus ••su. Cowper Per paucos in∣venies qui ••e∣deant ad gra∣dum pristinum. Bern. Greg. Bpist. Heb. 3.12.
• * 1.1020

  Fides sola est quae justificat, fides tamen quae justificat, non est sola. Calv. Bern.
• * 1.1021

  Epist. ad The ••d.
• * 1.1022

  Cyprian,
• * 1.1023

  Bern.
• * 1.1024

  Ha••e••t & ope∣ra suam lin∣guam.
• * 1.1025

  Tit. 3.8.
• * 1.1026

  Ludolphus. Helvetius.
• * 1.1027

  Mr. Hardy.
• * 1.1028

  Psal. 40.6. with Hebr. 10.5.
• * 1.1029

  Voluntatem e•• promptitudinem nihil aliud exi∣git deu••. Chrys. Hom. ult. in Mat.
• * 1.1030

  Triplex obedi∣ent•••• 1 Vo••i. 2. Co••formitat••••. 3 Resignationis.
• * 1.1031

  1 Sam. 15.22.
• * 1.1032

  Psal. 119 48.
• * 1.1033

  Pet. Man••. in vit. Julian.
• * 1.1034

  Greg. Epist. l. 2••
• * 1.1035

  E••scb. l. 2. c. 9.
• * 1.1036

  Prov. 14.34.
• * 1.1037

  Gerson••
• * 1.1038

  Lumen de suo lumine, &c. En∣nius.
• * 1.1039

  Cypr.
• * 1.1040

  The Christian Primitives were no Possessives, they sold their possessions and goods, and parted to every man that stood in need. Non enim ••ta divites, saith Chrysoft. none were so rich, &c. Bis dat qui citò dat.
• * 1.1041

  Senec. R••nitentem & trabentem se ab aris.
• * 1.1042

  Luke 11.41. Heb. 13.16.
• * 1.1043

  Rom. 12.18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1044

  Cicero.
• * 1.1045

  Christ is a beg∣gar in his membe••s.
• * 1.1046

  Aug.
• * 1.1047

  1 Tim. 3.2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1048

  1 Pet. 5.2.
• * 1.1049

  Mr. M••nt••n.
• * 1.1050

  Penes R••ges est inferre bellum, penes antem De∣um terminare.
• * 1.1051

  Principiis ••bsta.
• * 1.1052

  Jam. 3.5.
• * 1.1053

  Psal. 84.••.
• * 1.1054

  Eccles. 7.8.
• * 1.1055

  Haud i••nara mali, miseris succurrere disco. Virg.
• * 1.1056

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Iso••••.
• * 1.1057

  N••scio quomedo imbec••llior est medicina quàm morbus.
• * 1.1058

  1 Thes. 5.14.
• * 1.1059

  〈◊〉〈◊〉. 3. l. 3. de 〈◊〉〈◊〉. altar. myst. c. 8.
• * 1.1060

  Tota vita boni Christiani san∣ctum desideri∣um est.
• * 1.1061

  1 King. 19.7. Torophilact.
• * 1.1062

  Eamu•• post Christum q••••a veritas, per Christum quia via, ad Chri∣stum ••uia vita.
• * 1.1063

  Aust.
• * 1.1064

  Phil. 1.27.
• * 1.1065

  Facile est errare cum pluribus, quando veritas cun paucisame∣tur. Tertul. l. de Pudic. c. 2.
• * 1.1066

  2 Sam. 16.18.
• * 1.1067

  Hieron.
• * 1.1068

  Exod. 23.2.
• * 1.1069

  Psal. 52.9.
• * 1.1070

  Mat. 5.17.
• * 1.1071

  Mart.
• * 1.1072

  1 Cor. 11.1.
• * 1.1073

  Polanus.
• * 1.1074

  In sentent.
• * 1.1075

  Seneca.
• * 1.1076

  Totum illud tem pus perdidist••, in quo non de Deo cogitâ••••i Aug.
• * 1.1077

  Act. & Mon.
• * 1.1078

  Ephes. 5.16.
• * 1.1079

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1080

  Nescis quid se∣rus vesper ve∣hat.
• * 1.1081

  Eccl. 3.11. 1 Chro. 12.32.
• * 1.1082

  Gal. 6.10.
• * 1.1083

  R. David.
• * 1.1084

  Psal. 58.11.
• * 1.1085

  Mat. 5.12.
• * 1.1086

  Hebr. 11.26.
• * 1.1087

  Arist.
• * 1.1088

  Vi••tutis invi∣dia comes.
• * 1.1089

  Rom. 13.7.
• * 1.1090

  Lev. 19.16.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1091

  Quàm magnus mirantium tam magnus invi∣dentium populus est. Senec.
• * 1.1092

  Dignum laude virum Musa vetat mori•• Hò••at.
• * 1.1093

  Lau•• pro••rlo sordescit in ••re.
• * 1.1094

  Rom. ••.29.
• * 1.1095

  De Iustif.
• * 1.1096

  Justum est ut reddat, qui de∣bet: debet au∣tem qui promi∣sit.
• * 1.1097

  Co••••on on Cant. Certum est nos facere quod fa∣imus; sed ille ••acit, ut facia∣smut. Aug. Like as Roma is become Amor inversus.
• * 1.1098

  Act. & Mon. fol. 1077.
• * 1.1099

  Isa. 64.6. Luk. 17.10.
• * 1.1100

  Rom. 3.20.
• * 1.1101

  Ecclesia Coetus est hominum è turbâ reliquo∣rum mortatium ••vocatus advi∣tam aeternam.
• * 1.1102

  Premuntur ju∣sti, ut pressi cla∣ment, clamentes exaudiantur, exauditi glori∣ficent Deum. Quint. Cur••. 1.8.
• * 1.1103

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1104

  Isa. 54.11.
• * 1.1105

  Mat. 16.18.
• * 1.1106

  Psal. 87.3.
• * 1.1107

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1108

  Solus ipse di∣versâ ambula∣vit viâ. Chrys.
• * 1.1109

  A•••• & Mon.
• * 1.1110

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Forti animo mala fer, nec his miser esto dolore
• * 1.1111

  Psal. 16.3.
• * 1.1112

  Certa semper sunt in pu••is. Tertul.
• * 1.1113

  Ephes. 2.20.
• * 1.1114

  Lips. de Mag. Rom. lib. 3. Cap. 11.
• * 1.1115

  Iohn. Man••. lo••. com. 226.
• * 1.1116

  Diput. de Rep. l. 1. c. ••••.
• * 1.1117

  Dent. on Apoc. 9.11.
• * 1.1118

  Tota eris in Cineres, quasi∣nunquam Romà faisses.
• * 1.1119

  Isa•• 1.••1▪ 22.
• * 1.1120

  Rev. 17.1.
• * 1.1121

  Cap. 18.2.
• * 1.1122

  Vers. 4.
• * 1.1123

  ••••lv. Inst. l. 4. c. 6.
• * 1.1124

  Epist. 28.
• * 1.1125

  Epist. ad Pomp.
• * 1.1126

  Mant. Eccl. 2.
• * 1.1127

  Credat Judaeu•• Appella.
• * 1.1128

  De conc••••. an••ho. l. 2. c. 17.
• * 1.1129

  On••ph. in vitâ.
• * 1.1130

  Cornel. à Lap. i•• Num. 11.11.
• * 1.1131

  2 Thes. 2.3, 4.
• * 1.1132

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1133

  Epist. 73.
• * 1.1134

  Mant. Eclog. 2.
• * 1.1135

  Eclog. 10.
• * 1.1136

  Judg. 6.31.
• * 1.1137

  Arist.
• * 1.1138

  Mat. 5.21.
• * 1.1139

  Longavi ••nim temporis, usus & cons••e••udinis non est vilis 〈◊〉〈◊〉.
• * 1.1140

  Jer. 10.3.
• * 1.1141

  Qui••quid qui•• amat supra, vel aquè ac Deum, id sibi Deus est. Ambitiosus ho∣nos, & opes, & foeda voluptas: H••c tria pro trino Numine mun••us babet. Mant▪
• * 1.1142

  Ezek. ••4.3.
• * 1.1143

  1 John 5.21.
• * 1.1144

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Et f••agmen, pro quo legen••um juxta Masore∣tha•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ju•• carnium abomi∣nandarum.
• * 1.1145

  Superstitio à su∣perstando. Est cultus inde∣bitus praeter verbum Dei. Zanch: D••. Hall.
• * 1.1146

  Mat. 23 24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Per∣colantes culic••m camelum antem absorbentes. Pro ve••bialis haec est sententia in eos qui in rebus minimis sunt su∣perslitiosi, & in∣termi magna ne••ligunt. The world en∣compassed by him. p. 81.
• * 1.1147

  Mat. 15.9.
• * 1.1148

  Isa. 1.12.
• * 1.1149

  Act. 17 22.
• * 1.1150

  Additio ad scripturam fit tripliciter, in quo additum est 1. Contrarium et est erroris. 2•• Diversum et est praesumptionis. 3. Consonum, et est sidel is instru∣ctionis.
• * 1.1151

  L. 1. de Tri••. c. 3.
• * 1.1152

  Baron. Annal. Tom. 6.
• * 1.1153

  Mat. 15.3. 2 Thes. 2.15.
• * 1.1154

  Plutarch in Numa.
• * 1.1155

  Sacrum aliquid dicitur, ex co quod ad divi∣••uvs cultum ordinatur. Aquin.
• * 1.1156

  Antiq.
• * 1.1157

  Ioh. 4.21, 23.
• * 1.1158

  Here lego doth signifie as much as adimo or au∣fero, in which sensewe cal him sacrilegum, qui legit, i. e. qui adimit, et a••∣••ert sacra.
• * 1.1159

  Luth. in Gen. 47. Homil. in Jocl. 3.5. O••im Coenobi is ••a••ita••ant monstra Papist••, Nuncin Coen••∣blis habitant et monstra Rapist••.
• * 1.1160

  Ioseph. de ••e••. Iud. l. 6. c. 16
• * 1.1161

  Annal. 3 32.
• * 1.1162

  Rom. 2.22. Mat. 3.8, 9.
• * 1.1163

  Prov. 20.25.
• * 1.1164

  1 Cor. 9.13, 14.
• * 1.1165

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1166

  B••••l••f••r.
• * 1.1167

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1168

  Aquin.
• * 1.1169

  Act. 8.
• * 1.1170

  Bucan:
• * 1.1171

  Plin. Epist. Mallem praesen∣tia & tuta, quàm vetera & pericalosa. Ta∣cit.
• * 1.1172

  Cicer. Ossic. l. 1.
• * 1.1173

  Tit. 1.15. Rom. 14.3.
• * 1.1174

  Vers. 15.
• * 1.1175

  Tom. 1. Oper. lat. Ep. 47.
• * 1.1176

  Nodum nodo dissipat. Aret.
• * 1.1177

  1 Tim. 6.4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2 Tim. 2.23.
• * 1.1178

  Rom. 1.21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1179

  2 Cor. 5.7.
• * 1.1180

  Act. 17.28.
• * 1.1181

  Isa. 55.8.
• * 1.1182

  Gen 3.22.
• * 1.1183

  Luke 23.34.
• * 1.1184

  2 Thes. 3.2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1185

  Insanire cum ratione.
• * 1.1186

  Job. 6.30. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cap. 32.8. 1 Cor. 2.11.
• * 1.1187

  They are exitus animae, the out∣going of the soul.
• * 1.1188

  Gratia non tollit, sed att••••∣lit naturam. Lactant. Luk. 14.9, 10.
• * 1.1189

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1190

  Avarit••. 1.
• * 1.1191

  Ego, relicto Pau∣lo, audirem Cal∣vinum. Zanch. Miscel praefat. Nolo tame•••• amplec••i Evan∣gelium quod Lutherus 〈◊〉〈◊〉. Epist. ad Card. Mogu••t.
• * 1.1192

  James 2.1.
• * 1.1193

  Job 32.10.
• * 1.1194

  Phil. 3.15.
• * 1.1195

  Greg.
• * 1.1196

  Prov. 17.14.
• * 1.1197

  Inexpiab••is dis∣cordiae m••••ula, Marterii san∣guine ablui & passion: g••rgari non potest. Discordiam ne∣que si sanguin••m fundemus, expi∣abiabimus. S••en••c.
• * 1.1198

  Cypr. Q.
• * 1.1199

  A.
• * 1.1200

  Rom. 16.17.
• * 1.1201

  Dum singuli pugnant, uni∣versi vincun••••••
• * 1.1202

  Ephes. 4.3.
• * 1.1203

  Psal. 133.1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Devincientiam. Trem.
• * 1.1204

  1 Pet. 1.10, 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1205

  Daemon menti∣tur ut fallat blanditur ut no∣c••at, bona pro∣mittit ut mala tribuat, vitam pollicetur ut pe∣rimat; lucent e∣jus verba, ve∣nena tamen sun•• manifesta. Cypr Sun•• mala mista bonis, sunt bona mista malls. Vitate 〈◊〉〈◊〉 qui oves à Pastore secernunt. Cyp••
• * 1.1206

  2 Pet. 2.1, 2.
• * 1.1207

  Q. Jovis consi∣lio••••m conscia. Heyl. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 recepit.
• * 1.1208

  Anus quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉sine mente.
• * 1.1209

  Nascetur Pro∣pheta abs{que} ma∣tris coitu, ex u∣tero ejus. Cosmograph. l. 2.
• * 1.1210

  Loc. Com. 78.
• * 1.1211

  In impiis quan∣doq••e sunt do∣••ae Dei, sinê Deo.
• * 1.1212

  John 11.51.
• * 1.1213

  Nomen Iesu sa∣lut is beneficiu•• quod ab illo ex∣pe••t a••dum de•• notat.
• * 1.1214

  Hlu••. in Flam.
• * 1.1215

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1216

  Is nimirum so∣ter est, qui sa∣lutem dedit.
• * 1.1217

  Lib. adve s. haeres.
• * 1.1218

  Luke 2.11. Acts 5.31.
• * 1.1219

  Apostolatus era•• functio, quae post fundatus semel Ecclesias, suc∣c••ssionem non admisit; sed cum ipsis Apo••tolis des••it. Down.
• * 1.1220

  2 Cor. 4.7.
• * 1.1221

  Phil. 2.15.
• * 1.1222

  Rom. 10.18.
• * 1.1223

  Durandus.
• * 1.1224

  Acts 16.17.
• * 1.1225

  Ioseph. & Mat.
• * 1.1226

  Erasm. in vit. Origen.
• * 1.1227

  1 Tim. 5.2••.
• * 1.1228

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉?
• * 1.1229

  Aquin.
• * 1.1230

  Schoolm.
• * 1.1231

  Dxod. 28.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1232

  Magn••s & A∣damas. Ministers must be to their slocks, as Moses to Aaron, in∣stead of God. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Vici Dei. Ex. 4. Aut p••••cantem, aut praedican∣tem.
• * 1.1233

  Quid magis Ec∣clesiae curan∣dum, quàm ut idoneus praesit Episcopus?
• * 1.1234

  Chrys.
• * 1.1235

  Act. & Mon. 1578.
• * 1.1236

  Col. 4.17.
• * 1.1237

  Cùm non pas∣cunt, sed pas∣cantur: Non â Pasco derivan∣tur, sed à pascor pasceris. Acsi victuri as∣sent sine ••urâ, cum perveni∣rent ad curam.
• * 1.1238

  Rom. 13.13.
• * 1.1239

  Ephes. 4.11. John 21.15, 16.
• * 1.1240

  Sacra Scriptura regula credendi certissima tutis∣simaque.
• * 1.1241

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1242

  In cujus corde est lex Dei, ima∣ginatio mala non habet in e∣um dominium.
• * 1.1243

  Psal. 19.7.
• * 1.1244

  Hab. 2.4.
• * 1.1245

  Rom. 10.10.
• * 1.1246

  In Joh. tract. 41
• * 1.1247

  In Psal. 40. Signaculum o∣rationis. Jerom
• * 1.1248

  Christus Amen utitur quinqua∣gies. Gerrard.
• * 1.1249

  A••nsw.
• * 1.1250

  Specul. Europ.
• * 1.1251

  Psal. 41.13.
• * 1.1252

  Praedicatio ver∣bi est medium gratiae divini∣tùs institutam quo res regni Dei publicè & explicantur & applicantur po∣pulo ad salutem & ••••ifitati••∣nem.
• * 1.1253

  In 2 Tim 1.12.
• * 1.1254

  Dr. Bastwick a¦gainst Indepen.
• * 1.1255

  Innocent. 3. l. 4. De sacr. Alt. myst. c. 4.
• * 1.1256

  Populus expe∣tant placentia.
• * 1.1257

  Ruth 2.
• * 1.1258

  Isa. 58.1.
• * 1.1259

  2 Tim. 4.2.
• * 1.1260

  1 Cor. 9.16.
• * 1.1261

  Floridè potius q••àm solidè. Ut placeret quàm ut doceret Sanctè magis quàm scit••.
• * 1.1262

  Omne tulit pun∣ctum, qui mis∣cuit utile dulci.
• * 1.1263

  Eccles. 12.10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Verba deside••i.
• * 1.1264

  Mat. 11.21, 22.
• * 1.1265

  Bernard ever when he came to the Church door, used to say, stay here all my worldly thoughts, and all vanity, that I may enter∣tain heavenly meditations.
• * 1.1266

  Dr. Donn.
• * 1.1267

  Luth.
• * 1.1268

  Isa. 55.3.
• * 1.1269

  Apud Euseb. l. 7 Hist. cap. 6.
• * 1.1270

  Yet as milk from the breasts is more nutritive, than when it hath stood, and the spirits are gone out of it; so the Word preached ra∣ther than read, furthereth the souls growth. 1 Pet. 2.2. 1 Tim. 4.13.
• * 1.1271

  Plus valet unus sanctus orando, quàm innumeri p••ca••••••es prae∣liando.
• * 1.1272

  Arma Ecclesiae praec••s. Reliqua arma parum prosunt
• * 1.1273

  Mald••nat. in Mat. 7.7.
• * 1.1274

  Innocent. 3. l. 2. c. 51. de sacr. Altar. myst.
• * 1.1275

  Quod à nobis avidiùs deside∣ratur, ••o de no∣bis saaviùs lae∣tatur. Greg.
• * 1.1276

  Dig••ior sequetur affectus, qu••m serventior prae∣cedit affectus. Epist. 121. Omnis rogatio humilitate aget. Diu d••siderata dulciùs obtin••n∣tur.
• * 1.1277

  Turk. Hist. f. 580.
• * 1.1278

  Psal. 109.4.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1279

  Confes. 9. c. ••.
• * 1.1280

  James 5.13.
• * 1.1281

  〈…〉〈…〉
• * 1.1282

  Cicero de offic. l. 1. Gerrh. Lac. Commun.
• * 1.1283

  Est Sacramen∣tum Sacrum & visibile signum invisibilis gra∣tiae Dei, ad eam in nobis obsig∣nand••m à Deo institutum.
• * 1.1284

  Aug. de Doct. Christ. l. 2. c. 1.
• * 1.1285

  John 6.63.
• * 1.1286

  Ephes. 4.5.
• * 1.1287

  John 3.5.
• * 1.1288

  Foenus pecuniae, funus animae.
• * 1.1289

  Epist. ad Amic. quend.
• * 1.1290

  Dialog.
• * 1.1291

  —Procul hinc, procul ite profani.
• * 1.1292

  Mat. 7.6. 1 Cor. 11.26.
• * 1.1293

  Psal. 34.1••.
• * 1.1294

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1295

  Alsted. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ignat.
• * 1.1296

  Dr. J. T.
• * 1.1297

  D••ùsius.
• * 1.1298

  Exod. 20.8.
• * 1.1299

  Mat. 6.33.
• * 1.1300

  Isa. 41.10.
• * 1.1301

  Légalia faerunt ante passionem Domini viva, statim post pas∣sionem mortuae, hodie sepulta. Aug••
• * 1.1302

  1 Cor. 14.40.
• * 1.1303

  Aegros quos potus fortis non curavit, ad sa∣lutem pristinam aqua tepens re∣vocavit.
• * 1.1304

  'Tis said of Gerson (that great Chan∣cellor of Paris) that Nulla re alia tantopere laetaretur, quàm si ab aliquo s••a∣ternè & chari∣tativ•• redar∣gueretur: He rejoyced in nothing so much, as in a friendly repre∣hension. Epist. l. 2. Ep. 37. Psal. 141.5. Levit. 19.17. Jud. 23. Ex igne Gehennali. Jerom.
• * 1.1305

  Est enim Exe∣cratio res tristis & mali ominis.
• * 1.1306

  Purgativa re∣spectu Ecclesiae, preservativa respectu fideli∣um, sanativa respectu delin∣qu••ntis. Aquin.
• * 1.1307

  Dallnight. Aph.
• * 1.1308

  Superfluitas, à superflu••••do.
• * 1.1309

  Jerem. 6.25.
• * 1.1310

  Fumo pereat, qui fumum vendi∣dit. Reusn.
• * 1.1311

  2 Tim. 3.13.
• * 1.1312

  Miracula quae sunt à Deo mul∣tis nobis distin∣guuntur à fi••tis miraculis da∣monum.
• * 1.1313

  Qui adhuc pro∣digia ut credat, inquirit, mag∣num est ipse Prodigium.
• * 1.1314

  There were seven Miracles at Christs death, but the conversion of the thief was the greatest, in it all the rest were included.
• * 1.1315

  Mi••anda non miracula.
• * 1.1316

  At best, Mira∣cles make not a man just or righteous, but famous, Fulgen.
• * 1.1317

  Mat. 1••.39.
• * 1.1318

  Usque quáque fidei ven••na non cessant spargere. Aug.
• * 1.1319

  Or (as some will) of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Expandere, concerning which in the next page.
• * 1.1320

  Vanissimi pro∣fectò Pharsaei illi, qui cum ipsi non serva∣rent in Cordè mandata at membranulas decalogi compli∣cantes & quasi coronam capiti facientes, Phy∣lacterium ex suà proprietate, custoditorium est. Bod.
• * 1.1321

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Erasm. Adag.
• * 1.1322

  R. Nathan.
• * 1.1323

  Sic Tertul. Epi∣phan. Chrysost. Theophylact. & Hieron. uno ore affirmant.
• * 1.1324

  Aug.
• * 1.1325

  Hence Aug. Quid eo Pelago vult mergi Pe∣lagius, unde per petram libera∣tus est Petrus?
• * 1.1326

  Act. and Mon.
• * 1.1327

  Sentiunt Chri∣stianis non am∣pliùs lege Dei morali opus esse, nec Deca∣logum in Ec∣clesiâ Christia∣ná praedican∣dum, quia fide∣les sunt per spi∣ritum renati.
• * 1.1328

  Mr. ••ey his light for smoke
• * 1.1329

  Homo Ingenii pertenuis.
• * 1.1330

  Rhenan. in Ep. ante opera Ori∣gen.
• * 1.1331

  Joh. Manl. loc. com. 322. & 490. As the Arrians, Negunt fi••ium de essentiâ pa∣tris genitum, coaeternum, ce∣aequalem, & secundum per∣sonam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Patri. And many moe.
• * 1.1332

  Dr. Featly.
• * 1.1333

  2 Pet. 3.17.
• * 1.1334

  Haereticum ho∣minem faciunt haec tria con∣juncta, Error, evictio & con∣••••acta.
• * 1.1335

  Permittit Deus haereses, ut qui probati sunt appareant.
• * 1.1336

  Lot. Com. Heresie is ex∣ceedingly in∣fectious, and for most part mortal; hence the Italian Proverb, Jea∣lousie, Frensie, and Heresie can hardly be cu∣red. Tit. 3. 〈…〉〈…〉
• * 1.1337

  Blasphemous speeches, Le∣viter volant, sed non leviter violant.
• * 1.1338

  Theod. l. 3.6.20 Niceph. l. 10. c. 35.
• * 1.1339

  Vicisti Galilae••.
• * 1.1340

  Amalachit•• Israelitas in exitu de Egypto vel ob lassitudi∣nem vel ob le∣galem immun∣ditiem extra castra degentes ••cciderunt, & corum circum∣cisionem ampu∣tatam in sub∣sannationem Dei projecerunt in coelum. Euseb. l. 2. c. 6.
• * 1.1341

  Anno 1553. in Helvetia at a town 3. miles distant from Lucerna, on a Lords day, un∣der the town∣wall. The truth of this relation is farther attested by o∣thers. Iob Tin∣celius. Philip Loincerus. The∣at. Hist. p. 142. Isa. 37.23. Psal. 42.10. Psal. 56.7.
• * 1.1342

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Typus vestigium, figu∣ra, exemplar, forma, signum rei futurae. Sometimes cal∣led 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, subostentio, ob∣scura repraesen∣tatio; & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 umbra. Heb. 9.9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1343

  Colos. 2.17.
• * 1.1344

  Sacerdos, q••sa∣cer dux; docens, ••rans, ••fferens.
• * 1.1345

  Mal. 2.7.
• * 1.1346

  Euseb. hist. Ec∣cles. l. 8. c. 4.
• * 1.1347

  Chrys. Theoph.
• * 1.1348

  In Psal. 110.
• * 1.1349

  Psal. 110.4.
• * 1.1350

  Ovid.
• * 1.1351

  V•••• Dei est, pu∣rum, gratissima victima, pectus. Naz.
• * 1.1352

  1 Pet. 2.5.
• * 1.1353

  Tertul.
• * 1.1354

  Act. & Mon. Sanguis Marty∣rum s••men Ec∣cles••.
• * 1.1355

  Hebr. 9.22.
• * 1.1356

  Buxto f.
• * 1.1357

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1358

  Rivet.
• * 1.1359

  Cum faciam vitulâ pro f••••∣gibus ipse veni∣to.
• * 1.1360

  Sacrificium in∣cruentum.
• * 1.1361

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1362

  Heb. 10.10.
• * 1.1363

  Sen••e. Epist. 29. ad Lucillum.
• * 1.1364

  2 Cor. 8.12.
• * 1.1365

  Exod. 26.
• * 1.1366

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1367

  Heb. 9.9.
• * 1.1368

  1 Pet 3.10.
• * 1.1369

  It was a chest, or cabinet, wherein to keep the two Tables of the Law, Exod. 25.
• * 1.1370

  1 Pet. 1.12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1371

  Jerem. 7.4.
• * 1.1372

  1 King. 8.29.
• * 1.1373

  Isa. 64.11.
• * 1.1374

  2 Chron. 6.41.
• * 1.1375

  Isa. 2.3.
• * 1.1376

  Ezek. 24.21.
• * 1.1377

  Eccles. 5.1.
• * 1.1378

  Si Palatia Prin∣cipum, si aedes privatorum or∣namenta sua ha∣bent, quid in & Templa? Al∣sted. Architec. c. 9.
• * 1.1379

  I conceive, this is meant of the latter Temple, re-edified by Zerubbabel.
• * 1.1380

  Cypr••d•• Idóll van. Dr. Sibbs.
• * 1.1381

  Delicata res est Spiritus Sanctus
• * 1.1382

  1 Cor. 3.16, 17.
• * 1.1383

  Jer. 2.2.
• * 1.1384

  Deut. 10.16.
• * 1.1385

  Exod. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1386

  1 Cor. 5.7.
• * 1.1387

  Exod. 16.
• * 1.1388

  Pseud. Epid. p. 300.
• * 1.1389

  Psal. 78.25.
• * 1.1390

  John 6.18.
• * 1.1391

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1392

  With too ma∣ny, Religion is passeable as Coyn, because it hath the States stamp upon it.
• * 1.1393

  The tale of Proteus can no longer be a fa∣ble, when the business of Re∣ligion in En∣gland may be the Moral. Turk. Hist. fol. 211.
• * 1.1394

  Were I to chuse a religi∣on to license lasciviousness, and gratifie the flesh; it should be the Popish Religion, said Sir Walt. Rawl.
• * 1.1395

  Anselmus.
• * 1.1396

  Tertul.
• * 1.1397

  Omnia cum li∣ceant, non licet esse pium.
• * 1.1398

  Tuus Pontif••x meus Pontifex 〈◊〉〈◊〉, tuus Lu∣therus meus Lu∣therus e••••o. Bu••••ing.
• * 1.1399

  Contra Sycho∣phantae morsum non est remedi∣um.
• * 1.1400

  Jam. 1.26, 27.
• * 1.1401

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1402

  D••o serviendum ell, non ex ar∣bitrio, sed ex imperio. Tert.
• * 1.1403

  John 4.24.
• * 1.1404

  1 Tim. 1.9.
• * 1.1405

  Heb. 12.16.
• * 1.1406

  Cicero.
• * 1.1407

  Witnesse Anti∣goua in Sopha∣cles.
• * 1.1408

  Acts 4.19.
• * 1.1409

  Quot vitis tot domi••i.
• * 1.1410

  Rom. 7.25.
• * 1.1411

  Nemo repe••tè fit turpissimus.
• * 1.1412

  Voluptates, l••∣tronum more, (quos Philetas Aegyptii vo∣cant,) in hoc nos ampleclun∣tur, ut stran••u∣lent. Senec. Epist. 51. Rom. 6.12.
• * 1.1413

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Philo in l. de Regno.
• * 1.1414

  Mat. 4.10.
• * 1.1415

  Cap. 12.28.
• * 1.1416

  Veritas simplex Error multi∣plex.
• * 1.1417

  Obsequium a∣micos, veritas odium parit.
• * 1.1418

  An expectas ut Quintilianus ametur.
• * 1.1419

  Tertullian saith it hath ever been seen, veritatem in terris peregri∣nam agere, & inter ignotos facilè calumni∣atores invenire
• * 1.1420

  Magna verit••s, & praevalet.
• * 1.1421

  Tom. 2. p. 323. R••primi non d••p••imi potest.
• * 1.1422

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1423

  Amicus Socra∣tes, amicus Pla∣to, sed magis amica veritas.
• * 1.1424

  Veritas in Es∣send••; cognos∣c••ndo, sign si∣cando.
• * 1.1425

  Psal. 85.10, 11.
• * 1.1426

  Mendacium à mend••.
• * 1.1427

  Mendacium est falsa ennciatio cum intentione fallendi.
• * 1.1428

  Diligi proxi∣mum ut teipsum, nolite destruere ut alium ex∣truas.
• * 1.1429

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉&c. Tit. 1.12.
• * 1.1430

  Epist. 97. ad finem. Mendacium vitro pelluci∣dius.—
• * 1.1431

  Mendax h•••• ••••∣cratur ut cum vera aixerit non credatur.
• * 1.1432

  Arch-Priest Blackwel, and Provincial Garnet.
• * 1.1433

  Psalm 119.29.
• * 1.1434

  Bern.
• * 1.1435

  Act. and Mon. fol. 970.
• * 1.1436

  Edw. Hall•• Chron.
• * 1.1437

  Seneca.
• * 1.1438

  Ephes. ••.4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1439

  Eph. 4.29. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1440

  Non vox homi∣nis, sed Dei certè.
• * 1.1441

  Isa. 58.1. Clam••s etiam ut stentora vincas.
• * 1.1442

  Eph. 5.14.
• * 1.1443

  Vir linguae ne∣quaquam crit stabilis.
• * 1.1444

  Prov. 17.27.
• * 1.1445

  In Eccl. 3.7.
• * 1.1446

  In Psal. 38.
• * 1.1447

  Epist ad Staup.
• * 1.1448

  Vile latens virtus—
• * 1.1449

  Hierom to vigi∣lantius.
• * 1.1450

  Eccles. 3.7.
• * 1.1451

  Acts 24.4.
• * 1.1452

  Rom. 9.3.
• * 1.1453

  Vota sunt pro∣missiones solen∣nes D••o factae de iis quae in nostrâ sunt po∣testate, & Deo gratae ad fidem in precibus con∣firmandam.
• * 1.1454

  Us tales esse perseveremus s••ni, quales nos futuros esse pro∣fitemur infirmi.
• * 1.1455

  If that holy father be not wronged.
• * 1.1456

  Psal. 76.11.
• * 1.1457

  Psal. 15.4.
• * 1.1458

  Heb. 6.16.
• * 1.1459

  Assumere Deum in testem dici∣tur jurare, quia quasi pro jure introductum est, ut quod sub in∣vocatione divi∣ni testimonii dicitur, pro v••re habeatur, Aquin.
• * 1.1460

  Eccl. 9.2.
• * 1.1461

  Perjurij paena divina Exi∣tium, humana dedecus.
• * 1.1462

  Lombard. Ex Aug.
• * 1.1463

  Joseph. de Bello Judiac. lib. 1. c. 15.
• * 1.1464

  Turk. Hist. fol. 297.
• * 1.1465

  fol. 1310. April. 16 1611.
• * 1.1466

  Mat. 5.35.
• * 1.1467

  In Traged.
• * 1.1468

  Deut. 8.10.
• * 1.1469

  In sucoum & sang••inem.
• * 1.1470

  Heb. 2.1. Nè praete••fl••amus.
• * 1.1471

  Natura pau••is contenta.
• * 1.1472

  Cicer. Quest. Tus••.
• * 1.1473

  Greg.
• * 1.1474

  1 Thes. 5.22.
• * 1.1475

  Malitia tua te adduxit ad mortem, non nos. Lyran. V••erque Diabo∣lum habet, isle in linguâ ille in a••re. Dav. Detractores Ca∣nini dentes Di∣aboli. Pa••isien.
• * 1.1476

  Ovid.
• * 1.1477

  Job 16.19.
• * 1.1478

  John 13.17.
• * 1.1479

  Psal. 4.4.
• * 1.1480

  2 Tim. 2.15.
• * 1.1481

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1482

  1 John 1 9.
• * 1.1483

  Zech. 12.10.
• * 1.1484

  Vt fl••rent ocu∣los erudiere su∣os. Ovid.
• * 1.1485

  Adeò ut lachry∣mae cutem ge∣narum exede∣rint.
• * 1.1486

  Oratio sine malis, est tan∣quam avis sine alis.
• * 1.1487

  Chrysost.
• * 1.1488

  Psal. 56.••.
• * 1.1489

  Ovid.
• * 1.1490

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1491

  Grave votabu∣lum debitorts.
• * 1.1492

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1493

  Dicitur Christus emundare abomni pecca∣to, quia nullum est tam imm••ne facinus, quod Christi sanguine non potest clui. Justin. in 1 Job. 1.7.
• * 1.1494

  Mat. 6.12
• * 1.1495

  Origen.
• * 1.1496

  Sic mihi res eadem vulnus opem{que} feret. Ovid.
• * 1.1497

  Colos. 3.5.
• * 1.1498

  Sed quid pro∣dest solitudo corporis, si non sit solitudo cer∣dis? Greg.
• * 1.1499

  Psal. 102.7.
• * 1.1500

  A••ist. Polit. 1.
• * 1.1501

  Lib de Amici∣tia.
• * 1.1502

  2 Sam. 1. Phil. 1.27.
• * 1.1503

  Eccl. 4.9.
• * 1.1504

  Job. 23.10.
• * 1.1505

  Pro. 30.25, 26.
• * 1.1506

  Mat. 17.20.
• * 1.1507

  Job 41.8.
• * 1.1508

  Rom. 7.
• * 1.1509

  Eph. 2.3.
• * 1.1510

  In scripturis, 〈◊〉〈◊〉 conjuga∣lis 〈◊〉〈◊〉 tur.
• * 1.1511

  G••dw. Anti••.
• * 1.1512

  So Epiphanius recordeth o•• him.
• * 1.1513

  Dos non Deus makes such marriages. Forma bonum fragile est. 〈◊〉〈◊〉 Res est forma fuga••. Senec.
• * 1.1514

  Dulciter ama∣rum.
• * 1.1515

  Conjugium turned into conjurgium.
• * 1.1516

  Heb. 13.4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1517

  Vxor admonen∣da persaepe, re∣prehendenda 〈◊〉〈◊〉, verberan∣da uunquam. Aurelii vox est.
• * 1.1518

  Mr. Trapp.
• * 1.1519

  Febris Hectiea uxor mala, & non nisi morte avellenda. Scal.
• * 1.1520

  Vxoris vitium aut tollendum, aut tolleran∣dum est. Varro.
• * 1.1521

  Col. 3.19.
• * 1.1522

  A good wife is the beauty and ornament of the house.
• * 1.1523

  Turk. Hist. fol. 512.
• * 1.1524

  Fol. 207.
• * 1.1525

  Sir Iohn Hey∣wood in the life of K. Ed. 6. p. 84.
• * 1.1526

  Speeds Chron. pag. 630.
• * 1.1527

  Os quod in sorte tuâ cecidit, ro∣das. Drus.
• * 1.1528

  Eph. 5.33.
• * 1.1529

  Qui primus u∣nam costam in duas divisit. Hierom.
• * 1.1530

  Mat. 19.4, 5.
• * 1.1531

  Non amat qui non zelat. Aug.
• * 1.1532

  Cum metuimus nè amatae rei exturbemur possessione.
• * 1.1533

  Nature not more able of an acorn to make an oke, than some men of a surmise to make a cer∣tainty.
• * 1.1534

  Burt. Melanch. pag. 602.
• * 1.1535

  Prov. 6.34, 35. Cant. 8.6.
• * 1.1536

  Godw. Antiq.
• * 1.1537

  Mal. 2.16. Mat. 5 32.
• * 1.1538

  1 Tim. 5.4.
• * 1.1539

  Ambr.
• * 1.1540

  Eph. 6.1.
• * 1.1541

  Psal. 103.13.
• * 1.1542

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1543

  Prov. 4.3.
• * 1.1544

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1545

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 desolor, destituo
• * 1.1546

  Isa. 1.17.
• * 1.1547

  Per viduam & Pupillum omne genus misero∣rum hominum significatur. Pined.
• * 1.1548

  Isa. 1.17.
• * 1.1549

  Infantes non sunt insontes.
• * 1.1550

  Vt u••tlea sta∣tim urit, & cancri retrece∣dunt, & ••••hiuus asper ell.
• * 1.1551

  Luke 18.16.
• * 1.1552

  Mulier dicitur virago, quia de viro sumpta.
• * 1.1553

  Plut. de clar. Mul••er. cap. 9.
• * 1.1554

  Damnatus home antequam na∣tus.
• * 1.1555

  Our sospitator.
• * 1.1556

  Psal. 51.5.
• * 1.1557

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1558

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Spurius.
• * 1.1559

  Qui nati sant ex prostibulo, planè incerto patre, sed cer∣tissimâ infamiâ
• * 1.1560

  Deut. 23.2.
• * 1.1561

  It is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a blessed misery saith he.
• * 1.1562

  F••l. Holy state.
• * 1.1563

  Regeneratus non regenerat ••ilios ••arnis, sed ge∣nerat.—ut Oleae semina non Oleas gene∣rant, sed Ole∣astros. Idem. Mat. 19.13.
• * 1.1564

  Psal. 127.3.
• * 1.1565

  Eccles. 11.10.
• * 1.1566

  Erasm. de vitá, &c. Origenis pag. 1.
• * 1.1567

  Chrys. Hom. 2.
• * 1.1568

  Ad Letam.
• * 1.1569

  Plu.
• * 1.1570

  Euseb.
• * 1.1571

  Quo semel est imbuta recens servabit ado∣rem, Testa diu.
• * 1.1572

  Prov. 22.6.
• * 1.1573

  Virginem ma∣gis laudando quàm v••uper∣ando, consun∣das. Ter.
• * 1.1574

  Godw. Antiq.
• * 1.1575

  Satyr. 16.
• * 1.1576

  Mal. ••.14.
• * 1.1577

  Gen. 9.25.
• * 1.1578

  Peccatum ubi intravit liber∣tatem perdidit, & cor••upit po∣testatem naturae datam. Chrys. Hom. 29. in Gen.
• * 1.1579

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1580

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1581

  Colos. 3.22.
• * 1.1582

  Non enim tuum fortun•• quod fe∣cit tuum.
• * 1.1583

  Luke 16.10.
• * 1.1584

  D. H.
• * 1.1585

  Dimidium ani∣mae.
• * 1.1586

  Zenophon.
• * 1.1587

  Psal. ••46.5.
• * 1.1588

  Rom. 16.16.
• * 1.1589

  Cant. 1.2.
• * 1.1590

  Mat. 5.44.
• * 1.1591

  A little cot∣tage in the forrest.
• * 1.1592

  Effodiuntur opes, &c.
• * 1.1593

  Minut. Octav.
• * 1.1594

  Eccl. 10.19.
• * 1.1595

  Neither gold, nor precious stone so glister∣eth (saith Pla∣to) as the pru∣dent mind of a pious person. Nothing so beautifieth as grace doth.
• * 1.1596

  Psal. 45 13.
• * 1.1597

  Fides famem non formidat.
• * 1.1598

  Beza.
• * 1.1599

  Aves propter viles escas gra∣tias agunt; t•• preciosissimis opulis pasceris, & ingra••us es? Tettul.
• * 1.1600

  Psal. 145.15, 16.
• * 1.1601

  Psal. 127.2.
• * 1.1602

  Aug. confes. l. 10. c. 30.
• * 1.1603

  Bez. in vit.
• * 1.1604

  Antiqui somni∣um Deum finge∣bant volatilem, &c.
• * 1.1605

  Psal. 73.20.
• * 1.1606

  O mihi ••am longè mant••at pars ultima vitae.
• * 1.1607

  Senec. Epist. 1.
• * 1.1608

  Diu vixi, diu peccavi.
• * 1.1609

  Cogita unde ve∣neris, et crube∣sce, ubi sis, et ingemisce, quò vadis, et con∣tremisce. A mans life when it de∣clines, casts of the lees Qui bene latuit bene vixit. Vivere est bene valere. Non anto ••illam fortunam ru∣de••••vi•••• aptam. Aurum sitisti, aurum bibe.
• * 1.1610

  Natura hic nobis diverso∣rium commo∣randi dedit. But this riddle passeth the worlding, as the fisher mans did Homer, Quae cepimu•• reliqu••mus, quae non cepi∣mus, nobiscum portamus. Mat. 10.39. Con••es. ••. Vita is••a in cor∣pore, umbra est vitae, et imag••, non veritas. Ambr. in Psal. 118. Jam. 4.14
• * 1.1611

  Zanard, de gen. et corrup. cap. 29. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Disceptabis, ••rem.
• * 1.1612

  Psal. 39 4.
• * 1.1613

  Qui canos qui∣•••••• habet, sed mentem non habet.
• * 1.1614

  Quò magis sen••scunt, cò ma••is stult••∣s••unt.
• * 1.1615

  Turpis et ridi∣culus esi 〈◊〉〈◊〉 clementacius.
• * 1.1616

  Cgrysost.
• * 1.1617

  S••epe nigium cor est, cap••t album Mult a 〈…〉〈…〉 c••mveniunt in commoda. Horat.
• * 1.1618

  Semper aliqrid novi ad po••ta••.
• * 1.1619

  Psal. 37.25.
• * 1.1620

  Eccl. 12.1.
• * 1.1621

  Psal. 71.9.
• * 1.1622

  Heil. Geog. l. 1.31.
• * 1.1623

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ab ornatu, mundus à munditie.
• * 1.1624

  Terrigena fra∣tres animam hàbentes triti∣ceam.
• * 1.1625

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1626

  Chrysost.
• * 1.1627

  Insipit esse lici∣tum, quod solet esse publi••um. Quod est consu∣e••um, praesumi∣tur esse justum.
• * 1.1628

  V••iversus mun∣dus exercet Hi∣striouem.
• * 1.1629

  Arist. Polit.
• * 1.1630

  Omnia praetere∣unt, praeter amare Deum.
• * 1.1631

  Aut Caesar, aut nullus.
• * 1.1632

  Nam quid lon∣ga dies, nisi longa dolorum colluvies?
• * 1.1633

  1 John 2.15.
• * 1.1634

  Clem. Alex. l. 7.
• * 1.1635

  8 Pa••.
• * 1.1636

  Dii multa neg∣lecti d••de••e Hisperiae mala lactuosae. Plutarch lib. ••e Exilio.
• * 1.1637

  Junius Quast. Pol. 5.
• * 1.1638

  Su••••onius.
• * 1.1639

  Rev. 11.15.
• * 1.1640

  Maledic. Do∣mine Nazaraeis.
• * 1.1641

  Blunts Voyage. p. 114.
• * 1.1642

  Symmâ D••i bonitate id fa∣ctum est, nè populos ad le∣pram proclives, animal lepro∣sissimum magis, ac magis infe∣staret. Theat. Nat. p. 354.
• * 1.1643

  Iudaus sim si fallo.
• * 1.1644

  Note.
• * 1.1645

  Rom. 11.21.
• * 1.1646

  Non doctus, sed natus sapiens.
• * 1.1647

  Instit. l. 3. c. 30.
• * 1.1648

  A. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. D. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. M. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1649

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1650

  Gen. 9.27.
• * 1.1651

  Nos patriae fi∣nes, & dulcia linquimus ar∣va, Nos patriae si∣nes—
• * 1.1652

  Omne solum sorti patria est.
• * 1.1653

  Heb. 11.16.
• * 1.1654

  Mat. 16 3.
• * 1.1655

  Psal. 9.16.
• * 1.1656

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 strepitus belli, vel strepitus a∣quarum inun∣dantium.
• * 1.1657

  Josephus. Speed.
• * 1.1658

  Virgil. Aen. l. 2.—Vbique pa∣vor, & plurima mortis imago.
• * 1.1659

  Horat.
• * 1.1660

  Psal. 65.7.
• * 1.1661

  Nulla fides pietasque viris qui castra se∣quuntur. Lu∣can. l. 10.
• * 1.1662

  Rosin. Antiq.
• * 1.1663

  Ioseph. de Bel. Iud.
• * 1.1664

  Aug.
• * 1.1665

  Sir W. R.
• * 1.1666

  Job 34.29.
• * 1.1667

  Nalla salus bello, pacem nos possumus omnes. Dran∣ces.
• * 1.1668

  Innocens. 3. l. 3. De sacr. Alt. myst. c. 11.
• * 1.1669

  Omnia pace vigent, & pacis tempore florens.
• * 1.1670

  Pausanias in Atticis. p. 13.
• * 1.1671

  Isa. 32.17.
• * 1.1672

  Turk. Hist. fol. 212.
• * 1.1673

  Fol. 216.
• * 1.1674

  Eccles. 4.6.
• * 1.1675

  ••useb. l. 3. c. 6.
• * 1.1676

  Turk. Hist. fol. 1••09.
• * 1.1677

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Loqui.
• * 1.1678

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1679

  Quicquid asseratur, omnis pestilentiae caeca et delitescens est causa, et aliunde quàm ex primis qualitatibus, aut ex putredi∣ne perfecta. Fern. De abd it. rerum caus.
• * 1.1680

  Euseb. in Chró∣nico.
• * 1.1681

  Psal. ••91.
• * 1.1682

  Psal. 91.5, 6.
• * 1.1683

  Nunquam volui populo placere, nam quae ego scio, non probat populus; quae probat populus, ego nescio. Epist.
• * 1.1684

  Isa. 1.5.
• * 1.1685

  B. H. Magistratus descrip••••••.
• * 1.1686

  3 Pol. c. 21.
• * 1.1687

  Godw. Antiq. l. 3. c. 1.
• * 1.1688

  Ut t••i inveni∣atur dolor, ubi sperabitur auxi∣lium. Hierom. Mic. 7.4.
• * 1.1689

  Poena ad paucos &c. Psal. 101.1.
• * 1.1690

  1 Pet. 2.13.
• * 1.1691

  Psal. 49.2.
• * 1.1692

  Act. & Mon. In nomine Do∣mini incipit omne malum. Luth.
• * 1.1693

  In vita Alphon.
• * 1.1694

  Euseb. in vita Const. l. 4. c. 4.
• * 1.1695

  Job 32.21, 22.
• * 1.1696

  Joseph, de Ma∣cabaeis. Pol. l. 4. Eth. 1.
• * 1.1697

  No storm more fierce than the indignation of an impotent great person.
• * 1.1698

  Macr••b. l. 2. Saturn. cap. 4.
• * 1.1699

  Sir Rich. Berk∣ley's Sam. Pon. p. 387.
• * 1.1700

  Non cadem de illo homines se∣cretò l••quuntur, quae palam. Senec.
• * 1.1701

  Mat. 14.5.
• * 1.1702

  Sir W.R.
• * 1.1703

  There are three principal accusers that ring loud Al∣arms in Gods cars; 1. Conscience neglected; 2. Creatures abused. 3. Poor op∣pressed.
• * 1.1704

  Mimus in the∣atro.
• * 1.1705

  Ad generum Cereris, sine cade & vid∣nere pauci Discendunt reges, & sicc•• morte Tyranni. Juven. Sat. 10.
• * 1.1706

  Speed.
• * 1.1707

  1 King. 12.14.
• * 1.1708

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Xenoph. Paed. l. 8. Princes words bear their own stamp.
• * 1.1709

  Aug. de civ. Dei, l. 5. c. 25. Theod. hist. l. 5. cap. 24.
• * 1.1710

  Claudian.
• * 1.1711

  Regi menda maxime ••egum est salus. Sen.
• * 1.1712

  Aug.
• * 1.1713

  〈◊〉〈◊〉 in Ad∣va••••. of Learn∣ing, Epist.
• * 1.1714

  Paulus Quintus
• * 1.1715

  Turk. Hist. fol. 455.
• * 1.1716

  Grimst. p. 101.
• * 1.1717

  Da••. Hist.
• * 1.1718

  Fide, sed cu•• vide.
• * 1.1719

  Pliny.
• * 1.1720

  Rex, si bonus, muritor est tuus; si malus, ten∣tator tuus est.
• * 1.1721

  2 Sam. 23.3.
• * 1.1722

  Phil. 4.22.
• * 1.1723

  Si omnis ani∣m••, et vestra: quis vos excepit ab, universali∣tate, si quis ten∣tat excipere, tentat decipe••e. Ad Henric. ••p. Sen. Epist. 42.
• * 1.1724

  Mat 22 21.
• * 1.1725

  Quis••se mutuò ad messem aur••∣am invitare so∣lebant. Plutarch in Politic.
• * 1.1726

  Stapleton.
• * 1.1727

  De malè part is, non gaudit ter∣tius hae••es. Stratagema nunc est Pontisi∣cium, ditare multos, ut Pii esse desinant.
• * 1.1728

  Exod. 23.8
• * 1.1729

  Isa. 43.4. Nobilitas sola est atque unica virtus.
• * 1.1730

  1 Cor. 1.26.
• * 1.1731

  The lesse inte∣rest, the more is the eye-sight cleered.
• * 1.1732

  Senec.
• * 1.1733

  Prov. 17.15.
• * 1.1734

  It was said of a Prince of Orange, that when he sate on horseback, he had all his Counsellers with him.
• * 1.1735

  Pro. 12.15.
• * 1.1736

  Grimst. Preface to Hist. of the world.
• * 1.1737

  T. H. f. 1206.
• * 1.1738

  Bacon.
• * 1.1739

  Necessity gives a larger lati∣tude and freer scope, to the managing of great affairs
• * 1.1740

  Pellem vulpinam Lcon•• assuere.
• * 1.1741

  Machiavel.
• * 1.1742

  Luk. 16.8.
• * 1.1743

  Plutarch.
• * 1.1744

  Eph. 5.3, 4.
• * 1.1745

  The way to make the whole street clean, is, every man to sweep before his own door.
• * 1.1746

  Rev. 21.5.
• * 1.1747

  Quot homines, tot sentcutiae.
• * 1.1748

  Job. 14.14.
• * 1.1749

  Dan. Chron.
• * 1.1750

  Psal. 60.11.
• * 1.1751

  Cap. 1, 2, 3.
• * 1.1752

  Vt, prater ca∣lum et canum, et crescentes vipres, et con∣densa si••varum, cuncta perierint. In meâ patriâ. deus venter est, et in diem vi∣vitur & san∣ctior est ill•• qui ditior.
• * 1.1753

  Psal. 197.34.
• * 1.1754

  Amongst other History is much to be conunended, as Antedating time, and bringing expe∣rience without gray hairs.
• * 1.1755

  Psal. 94.10.
• * 1.1756

  Tutè vincas in geniosus.
• * 1.1757

  Turk. Hist. fol. 1412. Simia videbi∣tur, non sapiens. 1 Cor. 1.25. Quantum dila∣tatur insensi∣bus, tantum constringitur in sermonibus. Brevitati stu∣dendum, et sen∣sum magis s••c∣tandum ••••e quam verba. Sapienter not ad••oriatur, ut studia salutari∣a, prec••pta f••∣ciliora, ••ractu perennia iis an∣teponamus, quo∣rum infinita est investigatio, ne•• alius demum exitus quàm la∣bor & aeru••. De plorare pos∣sumus, compen∣sare non possu∣mus Ch••ysostom•• Com∣mentarium in Matthaeummal∣lem.
• * 1.1758

  Eccl. 12.12.
• * 1.1759

  Yet all other skill into Scrip∣ture-learning, is but stramineà Candela.
• * 1.1760

  Sapientes sapi∣enter in infer∣num descendent
• * 1.1761

  1 Cor. 1.20.
• * 1.1762

  Orat. de Basilie.
• * 1.1763

  Cassiodor. 1.2. var. 41.
• * 1.1764

  Eccl. 12.4. Nam quae can∣tante voluptas? Juvenal.
• * 1.1765

  Diabolus in pa∣ce subdolus, in persecutione vi∣olentus. Cypr. Eos quaerit de∣jicere, quos vi∣det stare.
• * 1.1766

  Jacobs de Vo∣rag.
• * 1.1767

  Mentitur ut sal∣lat, vitam pol∣licetur ut peri∣mat.
• * 1.1768

  Est leo si fugias, si stas quasi musca••recedit.
• * 1.1769

  In Num. Hom. 27.
• * 1.1770

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1771

  Inhoneflum enim est, bonestam matronem cum meretrice liti∣gare.
• * 1.1772

  1 Pet. 5.8, 9.
• * 1.1773

  Theat. Nat.
• * 1.1774

  Dr. Brown. B••eud. Epid.
• * 1.1775

  Mark 9.50.
• * 1.1776

  Rom. 3.13.
• * 1.1777

  Hest. 3.7. with cap. 12.1.
• * 1.1778

  Disponit Deus membra pulicis & culi••••s. Aust.
• * 1.1779

  Prov. 16.33.
• * 1.1780

  Godw. Antiq.
• * 1.1781

  With good or evil luck.
• * 1.1782

  Called also Nebulones un∣dertaking to foretell future things ex nebu∣lis.
• * 1.1783

  Deut. 18.10, 11, 12. &c.
• * 1.1784

  2 Thes. 2.2.
• * 1.1785

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Haec vox signifi∣cat sic aliquid praete••irae, ut ••tiam mutetur. Schind.
• * 1.1786

  Pedes vestis desluxit ad imos Et vera incesses patuit Dea. Virg. l. 1. Aen.
• * 1.1787

  Jo•• ••.12.13, 14, 15, 16.
• * 1.1788

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Dominam Py∣thonis.
• * 1.1789

  Exod. 22.18.
• * 1.1790

  1 Cor. 7.20.
• * 1.1791

  Plin.
• * 1.1792

  Gen. 49.14.
• * 1.1793

  Physicians hold, that in every two years there is such store of ill humors and excrements in∣gendred in the body, that a vessel of one hundred ounces will scarce contain them.
• * 1.1794

  Mali mediciest, desperare ne ••••ret. Sen. Mat. 9.12.
• * 1.1795

  Quorum oculos culpa clausit, pana aperut.
• * 1.1796

  Mat, 13.45, 46.
• * 1.1797

  Malo miseran∣dum, quàm cru∣bescentlum: Pulchrior est miles in pugna praelio amissus, quàm in fuga salvus. Tertul.
• * 1.1798

  Neque enim i∣doncus potest esse miles ad bellum, qui uon exercitatus in campo prius fuit. Cypr.
• * 1.1799

  Turk. Hist. fol. 216.
• * 1.1800

  Luk. 3.14.
• * 1.1801

  Tully de divin. 1.2.
• * 1.1802

  lib. 5. Hexam. c. 8.
• * 1.1803

  Solus in divi∣tiis suit, & solus egregiè corruit. Hier.
• * 1.1804

  Pro. 30.
• * 1.1805

  Vespaslanus unus accepto imperio me••lor factus.
• * 1.1806

  Aphor.
• * 1.1807

  Pro. 1.32.
• * 1.1808

  Yet, a timus sa∣nitatis gradus est morbo pro∣ximus, say Physicians.
• * 1.1809

  Mons sana in corpore sano. Ex te bona pr••∣nia Deus, & ex Deo mco, salus mihi univrrsa. Aug.
• * 1.1810

  2 Joh. 2.
• * 1.1811

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉vel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Elatio, superbia, robur, fortitudo. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Psal. 90.10. Robur aut super∣bi a eorum. Leigh. Hence the pro∣per name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Aegyptus, ob fortitudinem & fastum. Psal. 87.4. Bithner.
• * 1.1812

  Job 41.27.
• * 1.1813

  Jer. 9.23.
• * 1.1814

  Terram prae cur∣sus celeritate ebibere, & e∣potare videtur. Merc.
• * 1.1815

  Eccl. 9.11.
• * 1.1816

  Plus val••t unus Sanctus orando, quàm mille pec∣catores prali∣ando.
• * 1.1817

  Horat.
• * 1.1818

  Isidor.
• * 1.1819

  Prov. 16.32.
• * 1.1820

  1 Tim. 6.6.
• * 1.1821

  Indivitijs capi∣d••tatem repre∣hendit, non fa∣cultatem.
• * 1.1822

  Difficile est opi∣bus non tradere mentem.
• * 1.1823

  Haec nos faciunt invitos mori.
• * 1.1824

  Omnis mihi Co∣pia quae Deus meus nen est, agestus est. Aug.
• * 1.1825

  Matth. 6.19, 20, 21.
• * 1.1826

  Spiret antem soemina Chri∣stum.
• * 1.1827

  Psal. 45.8.
• * 1.1828

  Psal. 91.1.
• * 1.1829

  Voluptates com∣mendat ratior usus. Horat.
• * 1.1830

  Generatio unius corruptio alteri∣us.
• * 1.1831

  Voluptas & dolor▪ ideo conjungan∣tur, quia sunt & finguntur saltem Gemellos Hippo∣cratis esse.
• * 1.1832

  Scipio ad Ami∣cum.
• * 1.1833

  Sapi••nti vera voluptas est v••∣luptatis con∣temptus. Non tantum gaudet in iis quae habet, quantum tri∣statur ob ea quae desunt. Greg. Nys. in Ec. Hom. 5.
• * 1.1834

  Quicqnid fece∣ris honestum cum labore, labor abit, honestam Manet. Quicquid fece∣ris turpe cum vo luptate, volup∣tas abit, turpi∣tudo Manet. Cato. Jam. 5.5.
• * 1.1835

  Cocfes. l. 1. c. 14.
• * 1.1836

  —〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Conflitutus, fir∣mus & fixus i•• hâc vita. Trem. Annot.
• * 1.1837

  Hug. de Sanct. Vict. in Eccl.
• * 1.1838

  Non esuri••ntes animas, sed esu∣riem ipsam pa∣scunt animarum Bern. Quemadmodum amygdalae di∣cuntur inanes, non in quibus nibil est, sed in quibus id quod inest est inutile, &c. Clem. A∣lex. Epist. Psal. 4.2.
• * 1.1839

  Nostra siqus, ••u∣milis justitia, recta so••sitan, sed non pura.
• * 1.1840

  Aug. Contr. duas Epist. Pelag. 1.3. c. 7.
• * 1.1841

  Comparate, non abso••e.
• * 1.1842

  Voto & conata.
• * 1.1843

  Haec s••ripsi, non ut Doctor per∣sectus, sed cum docendis perfici∣endus. Epist. 132.
• * 1.1844

  Flut••.
• * 1.1845

  Chrysost.
• * 1.1846

  Phil. 3.12.
• * 1.1847

  Quid enim m••∣j••••i Cathinno excipitur vulgi, uàm pauper A∣pi••••us? Juven. Sat. 1.
• * 1.1848

  O Solon! So∣lon! vera sunt quae dixisti, Ante obitum nemo, &c.
• * 1.1849

  l. de brev. vit.
• * 1.1850

  Bellar. d•• gra∣tiá hom.
• * 1.1851

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, q. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist.
• * 1.1852

  Job 28.14. Psal. 31.19.
• * 1.1853

  Sedul. Minorit. in lib. de prae∣script. advers. hares. prascr. 1. Paragra. 17.
• * 1.1854

  Mat. 16.24.
• * 1.1855

  Turk. Hist. fol. 43.
• * 1.1856

  Exod. 14.
• * 1.1857

  Tutus sub um∣brâ leonis.
• * 1.1858

  Job 5.19.
• * 1.1859

  Psal. 42.7. Fluctus fluctum trudit.
• * 1.1860

  Anton. Pius.
• * 1.1861

  In mirabil. Histor.
• * 1.1862

  Ful gentius.
• * 1.1863

  Lorin. Cap. 2. Prolcgom. in Eccles.
• * 1.1864

  The darker the foil, the lighter the Diamonds. Fealty.
• * 1.1865

  2 Cor. 4.17.
• * 1.1866

  1 Tim. 6.9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1867

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fronte nubila, Mat. 19.22. He came hastily, but went away heavily.
• * 1.1868

  Certa amitti∣mus, dum in certa petimus. Plaut.
• * 1.1869

  Turk. Hist. fol. 885.
• * 1.1870

  Vestigia nulla retrorsum.
• * 1.1871

  Heb. 10 34.
• * 1.1872

  Nihil habet in∣falix paupertas durius in se. Quàm quòd ri∣diculos homines facit.—
• * 1.1873

  Sine nomine tur ba. Or (as l••∣vy) Ignota ca∣pitae. Et saepe & virtutis for∣tnna.
• * 1.1874

  Matt. 26.11.
• * 1.1875

  Gell. l. 1. c. 1.
• * 1.1876

  Rom. 13.8.
• * 1.1877

  Illad.
• * 1.1878

  Arist.
• * 1.1879

  Ah quàm velim alios amare, ••on me•• Luth. in Genes.
• * 1.1880

  Job 5.18.
• * 1.1881

  Carendo magit quàm fru••nde.
• * 1.1882

  Horas.
• * 1.1883

  Isa. 33.24.
• * 1.1884

  Mat. 23.12.
• * 1.1885

  Noe fuit ali∣quando ebrius, qumvis absit, ut fucrit abrio∣sus. Aug.
• * 1.1886

  Triste mortali∣ta is Privile∣gium.
• * 1.1887

  Arque utinam recognoscendis suis vitiis plus operae dedisset. Ep. Bulling.
• * 1.1888

  Psal. 77.10.
• * 1.1889

  Arist.
• * 1.1890

  Hierom.
• * 1.1891

  Eccl. 2.14.
• * 1.1892

  2 Sam. 3.36. Placet mihi quod regi placet
• * 1.1893

  Mat. 6.10.
• * 1.1894

  Herba trabit ovem.
• * 1.1895

  Epist. l. 2: Epist. 36.
• * 1.1896

  Luke 23.41.
• * 1.1897

  De fimpl. Praelat
• * 1.1898

  Quid laudas panam, at nou ostandiscausam?
• * 1.1899

  Solin. Plin.
• * 1.1900

  Act. & Mon.
• * 1.1901

  Siccur se victum gaudeat, hostis habet. Ovid. Trist. l. 2.
• * 1.1902

  2 Tim. 3.12.
• * 1.1903

  Curiosi ad cog∣noscendum vi∣tam alienam, desidiosi ad cor∣rigendum suam. Aug.
• * 1.1904

  Mat. 7.5. Detrahere, aut detrabentem audire, (audit•• scilic••t placen∣tiae) quid horum damnabilius sit non facilè dix∣crim; Uterque diabo∣lum habet, iste in linguâ, ille in aure.
• * 1.1905

  Tom. 2. p. 323.
• * 1.1906

  James 4.11.
• * 1.1907

  1 Pet. 4.14.
• * 1.1908

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, à la∣dendo & inqui∣nando famam alterius probr is & maledictis. Haec ••ritur ex cordis irâ & malitiâ: Core∣nim felle livoris amarum, per lin∣guae instrumen∣tum spargere nisi amara non potest.
• * 1.1909

  Reditus ecclesiis eripuit. sacras∣mis additis, se Christianos ex∣peditiores face∣re ad regnum caelorum, qui•• Gali••aeus magi∣ster ipsorum dix erit, beatos esse pauperes, &c. Pezel in Sleid.
• * 1.1910

  Act. & Mon. fol. 1904.
• * 1.1911

  Heb. 11.36.
• * 1.1912

  Act. & Mon.
• * 1.1913

  Acts 21.13.
• * 1.1914

  Quid hoc mali est, cujus reus gaudet, cujus accusatio votum est, & cujus poe∣na feli citas? Tertul.
• * 1.1915

  Aug. Diverso fine & fato. Bucholc.
• * 1.1916

  Revel. 12.11.
• * 1.1917

  Eph. 6.11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1918

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Fastidit, tan∣quam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1919

  Aug. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to pierce through. Tentare est pro∣p iè experimen∣tum sumere de aliquo, Diabolus semper tentat ut noceat in peccatum prae∣cipitando, & secundum hoc dicitur propri∣um officium e∣jus tentare. Aquin.
• * 1.1920

  Omnis tentatio est assimilati•• boni. Schoolm.
• * 1.1921

  Turpiùs ejicitur quàm non ad∣mittitur hospes.
• * 1.1922

  Tactu qualita∣tivo.
• * 1.1923

  Luk. 22.31, 32.
• * 1.1924

  Lunaticus spe∣culum miseriae humanae, & malitiae Satanae. Pareus in Mat. 17.15. Act. 16 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vteres, Pytlo∣nes.
• * 1.1925

  Bucholc. Chr.
• * 1.1926

  Mat. 4.24.
• * 1.1927

  Plut.
• * 1.1928

  Act. & Mon. fol. 1901.
• * 1.1929

  Virtus nolenti∣um nulla est.
• * 1.1930

  Blur.
• * 1.1931

  Ille dolet ver••, qui sine teste dolet.
• * 1.1932

  Quia spiritus tristis exiceat ••ssa.
• * 1.1933

  Lam. 3.1.
• * 1.1934

  Turk. Hist.
• * 1.1935

  Psal. 6.7.
• * 1.1936

  Prov. 12.25.
• * 1.1937

  Psal. 42.4.
• * 1.1938

  Est voluntari∣us affectus, ut res quae bona existimatur & de••st, vel ex∣istat, vel posside∣atur.
• * 1.1939

  Nam pereunte uno desiderio, suceedit alte∣rum.
• * 1.1940

  John 4.13, 14.
• * 1.1941

  But what joy at the break∣ing forth of the Sun after an Eclipse!
• * 1.1942

  Job 34.29.
• * 1.1943

  Psal. 30.7.
• * 1.1944

  Calamita•• vir∣tutis occasio est.
• * 1.1945

  Idem.
• * 1.1946

  Heyl. Geogr.
• * 1.1947

  Joh. 16.33.
• * 1.1948

  Fort••sse in om∣nibus si mè re∣bus bumanis, s••d non in morte locum habet. Bellarm. Resistitur igni∣bus, undis, serro, resistitur regibus, imperi••s venit una m••rs, & quis eire∣sistit? Aug. Non torquate genus, non te sa∣cundia, non te restituet pietas. Horat. l. 4. Lex universa jubet n••s••i & mori. Senec.
• * 1.1949

  Mille modis lae∣thi, miseros mors una fatigat. Et tum quo que cum crescimus, vita decrescit. Sencc.
• * 1.1950

  Owen. Epigram. Nec dignus est in morte acci∣pere solatium, qui se non c••gi∣tavit esse mori∣turum. Cypr.
• * 1.1951

  Cautator Cyg∣nus Funcris ipse sui.
• * 1.1952

  Nihil sic revo∣cat hominem à peccato, quàm frequens medi∣tatio mortis. Aug.
• * 1.1953

  Hic est apex summae sapi∣entiae, ea vi∣ventem facere; quae morienti essent appe∣tenda.
• * 1.1954

  Omnem crede diem tibi di∣luxisse supre∣mum.
• * 1.1955

  Mors. ubique nos expect••••; tu, fi saplens cris, ubique illam expecta∣bis. Senec. Heb. 9.27.
• * 1.1956

  Rev. 14.13.
• * 1.1957

  Lavat.
• * 1.1958

  In the womb a foot contents us, three foot in the cradle: though betwixt the cradle and the grave, a whole world not contents us. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sepulchrum domus mea. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Eccl. 12.5. Domus saculi, sive aeternitatis.
• * 1.1959

  Senec. ad Mar∣tiam.
• * 1.1960

  Facilis jactura sepulchri.
• * 1.1961

  Eccl. 12.7.
• * 1.1962

  Act. 2.24.
• * 1.1963

  Resurrectio mortuorum, fiducia Chri∣stianorum.
• * 1.1964

  Facilius est re∣stituere quàm constituere.
• * 1.1965

  Tertul.
• * 1.1966

  Zanard. de gen. & corrup.
• * 1.1967

  Grimst. p. 34.
• * 1.1968

  Tertul.
• * 1.1969

  Hierom.
• * 1.1970

  Joh. 5.28, 29.
• * 1.1971

  Erugiit clamore magno.
• * 1.1972

  Non judicium luti, sed figuli.
• * 1.1973

  Act. & Mon.
• * 1.1974

  Act. 17.30, 31.
• * 1.1975

  Cypr.
• * 1.1976

  Prima vita, primum bonum, & ultimum malum: Se∣cunda vita, primum malum, & ultimum bo∣num habet. Hug•• de sanct. vict.
• * 1.1977

  Dav. in Coloss. 1 Joh. 2.25.
• * 1.1978

  Anselm.
• * 1.1979

  Mat. 6.20.
• * 1.1980

  Heyl. Geog.
• * 1.1981

  Plin. l. 36. c. 12.
• * 1.1982

  Plutarch.
• * 1.1983

  Sananturilli, qui illic infirmi conveniunt.
• * 1.1984

  Jam. 1.12.
• * 1.1985

  Quicquid ama∣bitur, aderit; & nihil desidera∣bitur, quod a∣berlt. Bern.
• * 1.1986

  Bern.
• * 1.1987

  1 Cor. 2.9.
• * 1.1988

  Facilis descen∣sus Averni, &c. Virgil. Aeneid. l. 6.
• * 1.1989

  Saxum ingens volvunt alii.
• * 1.1990

  That of Jerom was not true, Infernum nihil esse, nisi consci∣entiae horr orem.
• * 1.1991

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1992

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1993

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1994

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1995

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1996

  Dicitur stagnum quia ut lapis mari, ita animae illue immergua∣tur. Anselm. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 2 Kings 23.10.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1997

  And it is very probable, that Angels falling, & hell making was both toge∣ther.
• * 1.1998

  Omnia entia si∣nita necesse est in aliquo ubi.
• * 1.1999

  Aug. lib. 2. Re∣tract. c. 24.
• * 1.2000

  Vbi sit, senti∣ent qui curiosi∣ùs quaerunt.
• * 1.2001

  Gebenuâ nihil grovius sed ejus me•••• nibil u••••∣lius.
• * 1.2002

  Isa. 30.33.
• * 1.2003

  Vtinam ubique de Gebennâ dis∣sereretur, non e∣nim sinet in Ge∣hennam incide∣re, Gebennae meminisse.
• * 1.2004

  Juvenal.
• * 1.2005

  Non mihi si cen∣tum linguae, si ferrea vox, non Omnia. poena∣rum percurrere nomina possum.
• * 1.2006

  Quamdin ca∣lum, erit cae∣lum, inferi e∣runt inseri. quadiu caelum beablt sanctos, tamdiu impro∣bostorquebunt inferi.
• * 1.2007

  Paena damni poenalier est quàm poena sen∣sus. Aquin.
• * 1.2008

  Peecare si velis tu in aeterno tuo punire aequam est te Deum in aeterno suo.
• * 1.2009

  Vbi mors sem∣per vivit, finis semper incipit, spe sublata sola manet aterna desperatio. Drexel.
• * 1.2010

  Aug.
• * 1.2011

  None telluris tres tantum ca∣biti te expe∣ctant?
• * 1.2012

  Varro apud Gelljum.
• * 1.2013

  Aug. de civit.
• * 1.2014

  Cupient mori et mors fugit ab illis.
• * 1.2015

  As Cassius re∣ports.
• * 1.2016

  Act. and Mon.
• * 1.2017

  Mat. 10.28.
• * 1.2018

  Mat. 3.7.
• * 1.2019

  Eccl. 12, 13, 14.