have redeemed thee I have called thee by thy Name thou art mine Isai 43.1 They are his citie Psal 48.8 His house 1 Tim. 3.15 His heritage Joel 2.17 His temple 1 Cor 3.16 His people Isai 63.8 His friends Isai 41.8 His children 2 Cor. 6.18 His jewels Mal. 3.17 His peculiar treasure Psal 135.4 Though Gods providence be over all yet especially over the godly He is the Saviour or Preserver of all but especially of those that beleeve 1 Tim. 4.10 The eyes of the Lord are upon the righteous and his ears are open to their cry Psal 34.15 He that toucheth them toucheth the apple of his eye Zach. 2.8 The Lord is good unto all Psal 145.9 but especially to the godly O how great is thy goodness saith David unto God which thou hast laid up for them that feare thee Psal 31.19 He will blesse them that feare the Lord Psal 115.13 They are the blessed of the Lord which made heaven and earth vers 15. To them will Christ the judge of all say at the last day Come ye blessed of my Father inherit you the kingdome prepared for you from the foundation of the world Matth. 25.34 Yea God doth so honour the godly as to do good to others for their sake I have learned by experience that the Lord hath blessed me for thy sake said Laban to Jacob Gen. 30.27 It was little that thou hadst before I came said Jacob to Laban and it is now increased to a multitude and the Lord hath blessed thee since my coming vers 30. The Lord blessed the Egyptians house for Josephs sake and the blessing of the Lord was upon all that he had in the house and in the field Gen. 39.5 Lo said the Angel unto Paul God hath given thee all them that faile with thee Act. 27.24 For Paul's sake God preserved all that were in the ship with him that notwithstanding the extreme danger that they were in yet they all escaped 3. Christ doth honour the godly He calls them his friends You are my friends saith he if you do whatsoever I command you Henceforth call I you not servants for the servant knoweth not what his Lord doth but I have called you friends for all things that I have heard of my Father have I made known unto you John 15.14 15. He calls them his brethren He is not ashamed to call them brethren saying I will declare thy Name unto my brethren Heb. 2.11 12. See also John 20.17 and Matth. 25.40 Yea when some came and told Christ that his Mother and brethren were without desiring to speake with him he answered who is my Mother and who are my brethren And he stretched forth his hand toward his disciples and said Behold my Mother and my brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl ad loc For whosoever shall do the will of my Father which is in heaven the same is my brother and sister and mother Matth. 12.47 50. Thus our Saviour preferred his spiritual kindred before his carnal kindred And when a certaine woman having heard his words cryed out saying Blessed is the womb that bare thee and the paps which thou hast sucked he said Yea rather blessed are they that heare the word of God and keepe it Luke 11.27 28. It was a singular honour to the blessed Virgin that she was the mother of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl ad loc Luke 1.42 and 48. Yet this priviledg would have availed her little if she had not been one that feared God Blessed is she that beleeved saith Elizabeth unto her Luke 1.45 That she was a beleever this was it that did make her blessed And so she her selfe said My spirit hath rejoyced in God my Saviour Luke 1.47 She rejoyced not so much that God was her Son as that God was her Saviour which without faith working through love Beatior fuit percipiendo fidem Christi quà m concipiendo carnem Christi Nihil illi materna propinquitas proficisset nisi foelicius Christum in corde quà m in carne gestasset Aug. and shewing forth it self by the fruit of all holy obedience he had not been It would have profited her nothing that she conceived Christ in her womb if she had not conceived him by faith in her heart her carnal relation to Christ would have done her no good if she had not had spiritual relation to him 4. The Angels do honour the godly Though they be most excellent and glorious creatures yet they disdain not to attend on the godly and to minister unto them When Jacob returned out of Mesopotamia the angels of God met him viz. to guard him Gen. 32.1 The angel of the Lord saith David encampeth round about them that fear him Psal 34.7 This reason our Saviour gives why all should take heed of despising any of the meanest Saints For I say unto you saith he That in heaven their angels do alwayes behold the face of my Father which is in heaven Matth. 18.10 He calls the angels their angels because by Gods appointment they are attendant upon them Are they not all ministring spirits sent forth to minister for them that shall be heires of salvation Heb. 1.14 For these reasons he that is godly himself will honour those that are godly But how doth he honour the godly 1. In respect of his inward esteeme of them He holds such in reputation How one that is godly himself doth honour those that are godly Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sym. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aqu. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle exhorts Phil. 2. vers 29. He accounts them excellent as David did Psal 16.3 The word in the Original signifieth stately persons One of the Greeke Interpreters renders it great persons another very great persons such a high and honourable esteeme had David of the godly 2. In respect of outward deportment toward them For 1. He delights in their society In whom is all my delight said David speaking of the saints that are upon the earth Psal 16.3 I am a companion of them that feare thee and that keepe thy precepts said he unto God Psal 119.63 2. He is ready to receive and entertaine them Mine eyes said David shall be upon the faithfull of the land that they may dwell with me he that walketh in a perfect way he shall serve me Psal 101.6 Receive him therefore in the Lord with all gladness said Paul speaking of Epaphroditus and having shewed what a good and godly man he was Phil. 2.29 3. He is ready also to assist and helpe them as they have need My goodness extendeth not to thee said David unto God But to the saints that are upon the earth c. Psal 16.2 3. I commend unto you said Paul to the Romanes Phebe our sister which is a servant of the Church which is at Cenchrea That ye receive her in the Lord as becometh saints and that ye assist her in whatsoever business
69.7 They that sit in the gate speak against me and I was the song of the drunkards vers 12. Thou hast known my reproach and my shame and my dishonour mine adversaries are all before thee Reproach hath broken mine heart and I am full of heaviness vers 19 20. Have mercy upon us O Lord saith he speaking both in the behalf of himself and the rest of Gods people have mercy upon us for we are exceedingly filled with contempt Our soul is exceedingly filled with the scorning of those that are at ease and with the contempt of the proud Psal 123.3 4. This also was the complaint of that elect vessel Paul We are made as the filth of the world and are the off-scouring of all things unto this day 1 Cor. 4.13 We were shamefully intreated as ye know at Philippi 1 Thess 2.2 See the storie Act. 16.22 23. And others had triall of cruel mockings and scourgings yea moreover of bonds and imprisonment They were stoned they were sawne asunder were tempted were slaine with the sword they wandred about in sheep-skins and goat-skins being destitute afflicted tormented Of whom the world was not worthy they wandred in deserts and in mountains and in dens and caves of the earth Heb. 11.36 37 38. Such measure even our blessed Saviour himself did finde when he was in the world I am a worm and no man a reproach of men and despised of the people All that see me laugh me to scorn they shoot out the lip they shake the head saying He trusted in the Lord that he would deliver him let him deliver him seeing he delighted or as the margent hath it if he delight in him Psal 22.6 7 8. Thus complained David speaking in the person of Christ So the Prophet Esay prophecied of him saying He is despised and rejected of men a man of sorrowes and acquainted with grief and we hid as it were our faces from him he was despised and we esteemed him not Isai 53.3 Thus the Evangelical history shewes that it fared with him He was called a man gluttonous and a wine-bibber a friend of Publicans and sinners Matt. 11.19 He was termed Beelzebub Matth. 10.25 He was traduced as one that did cast out devils by Beelzebub the prince of devils Matth. 12.24 They did spit in his face and buffered him and others smote him with the palmes of their hands saying Prophecie unto us thou Christ who is he that smote thee Matth. 26.67 68. They preferred Barabbas a murderer before him and put him to a most ignominious death even the death of the crosse mocking and reviling him most despitefully when he was crucified Matth. 27. vers 21 22 23 39 c. If it were thus with the Head no marvel if it be so with the members If they have called the Master of the house Beelzebub much more will they call them of his houshold Matth. 10.25 Who some despise the godly Some despise the godly because they are poore and of meane quality in the world A poore wise-man by his wisdome delivered the city but no man remembred that same poore man Eccles 9.15 Though he was wise and had done much by his wisdome yet because he was poore both he and his wisdome was despised Then said I Wisdome is better then strength nevertheless the poore mans wisdome is despised and his words are not heard vers 16. In this respect Christ was despised Many hearing him wâ—re astonished saying From whence hath this man these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl in Mar. 6. and what wisdome is this which is given unto him that even such mighty works are wrought by his hands Is not this the Carpenter the son of Mary c. Mark 6.2 3. S. James taxeth this fault and bids Have not the faith of our Lord Jesus Christ the Lord of glory with respect of persons For saith he if there come into your assembly a man with a gold ring in goodly apparel and there come in also a poore man in vile raiment And ye have respect to him that weareth the gay clothing and say unto him Sit thou here in a good place and say to the poore Stand thou there or sit here under my foot-shoole Are ye not then partial in your selves and are become judges of evil thoughts Hearken my beloved brethren Hath not God chosen the poore of this world rich in faith and heirs of the kingdome which he hath promised to them that love him But ye have despised the poore James 2.1 2 3 4 5. See 1 Corinth chap 1. vers 26 27 28. Some despise the godly because they are unlearned They are poore sillie creatures say some they cannot a letter on the booke and yet they must be so precise forsooth Thus the Pharisees despised those that followed Christ saying Have any of the rulers or of the Pharisees beleeved on him But this people that knoweth not the law are cursed John 7.48 49. Thus the Philosophers at Athens despised Paul calling him a babbler Act. 17.18 But let not the wise-man the wordly wise-man glorie in his wisdome Jer. 9.23 But let him that glorieth glory in this that he understandeth and knoweth me saith the Lord vers 24. Not many wise men after the flesh are called But God hath chosen the foolish things of the world to confound the wise Surgunt indocti rapiunt celum nos cum doctrinis nostris sine corde ecce ubi volutamur in carne sanguine Aug. Confes lib. 8. cap. 8. 1 Corinth 1.26 27. I thank thee O Father Lord of heaven and earth that thou hast hid these things from the wise and hast revealed them unto babes Even so O Father for so it seemed good in thy sight Matth. 11. vers 25 26. But here I must adde a Caution that as none ought to despise the godly though they be not learned Caution so neither is learning it self to be despised This Caution is needful in these times wherein some not a few decry learning as a thing useless and unprofitable yea pernitious and hurtful and do what they can to seeke the extirpation of it And what is this else but to seek the extirpation even of piety it self and religion For though many may and do attaine unto saving knowledge though they are utterly ignorant of the Tongues and of Arts and Sciences yet were this knowledge utterly extinguished without extraordinary inspirations and revelations which some fanatical persons are not afraid to pretend unto what knowledge of the things that concerne salvation could there be Were it not for the knowledge of the Tongues how should we ever come to be acquainted with the Scriptures wherein the mysteries of salvation are contained they being originally written in Greeke and Hebrew which without school-learning none do understand Besides how should the truth of Religion be maintained against learned adversaries without learning And therefore that most subtle enemie of Christians and Christian Religion Julian the Apostate
he stucke not to professe that he did it not out of respect to them but out of respect to himself not that he did much value them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. in Apothegm but that he himself by their meanes might be much valued He supposed that all would take him for a rare and excellent man who did so honour those that â—ere such So some though they will not so ingenuouslâ— acknowledge it as Dionysius did may make a shew of â—onouring the godly that so themselves may be accounted godly or for some other by-end and base respect The Scribes and Pharisees would build the tombes of the Prophets and garnish the sepulchres of the righteous as if they had been most careful to observe the admonitions of the Prophets and to follow the examples of the righteous when as indeed it was quite contrary therefore our Saviour inveighs against them and cryes woe unto them for their hypocrisie Matth. 23.29 He that receiveth a prophet in the name of a prophet shall receive a prophets reward and he that receiveth a righteous man in the name of a righteous man shall receive a righteous mans reward Matth. 10.41 It is not enough to honour a prophet or a righteous man but it must be done eo nomine in that very respect because he is a prophet or a righteous man and then not otherwise is a reward to be expected Whosoever shall give you a cup of water to drinke in my name saith our Saviour because you belong to Christ verily I say unto you he shall not lose his reward Mark 9.41 The least respect shewed to the godly because they are godly proceeding from a true and unfained love of piety shall not be unrewarded on the other side the greatest honour done to the godly if it be not done in simplicity and godly sincerity it is worth nothing 2. We must honour the godly without paâ—â—ialitie The godly must be honoured as godly and therefore all that are godly must be honoured as well one as another 1. As well the godly that are members of the Church militant here below as they that are members of the Church triumphant in heaven The Scribes and Pharisees shewed much reverence and respect to the prophets and righteous men that were dead building their tombs and garnishing their sepulchres Matth. 23.29 but they despised and abused most shamefully such as were among them as appeared by their deportment toward John Baptist and towards Christ himself So the Papists honour the Saints departed more then enough but the Saints that are upon earth they scorne and contemne yea hate and persecute But David was not thus partial his goodness did extend to the Saints that were upon the earth those he accounted excellent and in them was all his delight Psal 16.3 Certaine it is He that doth not regard the Saints that are here upon earth whatever shew he make of honouring the Saints in heaven all is but false and fained For as S. John argueth He that loveth not his brother whom he hath seen how can he love God whom he hath not seen 1 John 4.20 So he that honoureth not the Saints here whom he hath seen how can he honour the Saints in heaven whom he hath not seen 2. As well the godly that are poore and of meane condition in the world as those that are rich and eminent in any wordly respect This is that which S. James prescribeth saying My brethren have not the faith of our Lord Jesus Christ the Lord of glory with respect of persons Jam. 2.1 For this the Apostle Paul commended the Galatians that they did honour him notwithstanding that poore and despicable condition as to the eye of the world which they saw him in And my temptation saith he which was in my flesh ye despised not nor rejected but received me as an angel of God even as Christ Jesus Gal. 4.14 In this respect also he commended Onesiphorus saying The Lord shew mercy unto the house of Onesiphorus for he oft refreshed me and was not ashamed of my chaine Though Paul were a prisoner and in bonds yet Onesiphorus shewed all love and respect unto him But when he was at Rome he sought me out very diligently and found me 2 Tim. 1.16 17. Be not thou therefore said he to Timothy ashamed of the testimonie of our Lord nor of me his prisoner vers 8. Thus did Paul himself honour Onesimus a poore servant and a fugitive too but now a convert He makes honourable mention of him Col. 4.9 With Onesimus a faithful and beloved brother And the Epistle to Philemon was writen meerly in his behalf Thus also did Boaz honour Ruth though she were a stranger newly come out of another country and was so poore that she was glad to goe a gleaning yet he having heard of her vertue and piety took notice of her and shewed her much respect at the first and within a short time made her his wife Ruth 2. and 3. and 4. Chap. 3. Though they be such as are weak in gifts and graces yet appearing to be godly they are to be honoured Take heâ—dâ— that ye despise not one of thâ—se little ones Matth. 18.10 Though they be little ones yet if they be Christs they are not to be despised Inasmuch as ye have done it to one of the least of these my brethren ye have done it unto me Matth. 25.40 Inasmuch as you have not done it to one of the least of these you have not done it unto me vers 45. Him that is weak in the faith receive you Rom. 14.1 We that are strong ought to beare the infirmities of the weak and not to please our selves Rom. 15.1 The eye cannot say to the hand I have no need of thee nor again the head to the feet I have no need of you Nay much more those members of the body which seeme to be more feeble are necessarie And those members of the body which we think to be lesse honourable upon these we bestow more abundant honour and our uncomely parts have more abundant comliness 1 Cor. 12.21 22 23. From this similitude taken from the members of the natural body the Apostle sheweth that in the mystical body of Christ the Church those members which are more weake and feeble yet are useful and profitable and not to be despised 4. Though they differ in opinion from us and hold some errours yet if Christ appear to be formed in them we must not despise but honour them Let not him that eateth despise him that eateth not Rom. 14.3 Why dost thou set at nought thy brother vers 10. If he be a brother partaker of the grace of God in Christ though he do erre in some points yet he is not to be despised but to be had in honour But here a Caution Caution is to be added and a limitation viz. That this indulgâ—â—â—e is not to be extended unto such as subvert the very fundamentals of Religion as
and in righteousness Jer. 4.2 The first thing required is to sweare by God Thou shalt sweare The Lord liveth So in many other places of Scripture He that sweareth in the earth shall sweare by the God of truth Isai 65.16 Thou shalt feare the Lord thy God and serve him and shalt sweare by his name Deut. 6.13 So also Deut. 10.20 Therefore an oath is called an oath of the Lord Exod. 22.11 And the oath of God Eccles 8.2 Thus Abraham swore lifting up his hand to the most high God Gen. 14.22 So Jacob sware by the feare of his father Isaac that is by God whom Isaac feared Gen. 31.53 So Paul used to sweare by God Rom. 1.9 and 2 Cor. 1.23 and 11.31 Thus the Angels sweare Dan. 12.7 Revel 10.5 6. So God having no greater to sweare by doth sweare by himself Heb. 6.13 By my self have I sworne saith the Lord c. Gen. 22.16 He expostulates with Jerusalem saying How shall I pardon thee for this thy children have forsaken me and sworne by them that are no gods Jer. 5.7 And the Prophet Zephanie complaineth of and denounceth Gods judgments against some who did sweare by the Lord and by Malchem Zeph. 1.5 There is great reason why we should only sweare by God because he by whom we sweare must be omniscient and omnipotent he must know the heart and thoughts and be able to take vengeance on him that sweareth falsly else an oath were in vain it could not be for confirmation of what is spoken and to end all strife among men Quid est jurare nisi ejus quem testaris fidei tuae praesulem divinam potentiam confiteri Ambros lib. 5. epist 30. for which end it is used Heb. 6.16 They therefore offend greatly who sweare by S. Peter or S. Paul or by our Lady and the like as not only Papists but many also among our selves do This is to rob God of his honour and to give that honour Qui per Angelos vel Sanâ—â—â—â— mortuos jurant Spoliato Deo inane illis numem affingunt Calv. ad Mat. 5. which belongs unto him unto the creatures But yet a question it is whether in some sense it may not be lawful to sweare by a creature Divers examples seeme to make for the lawfulness of it Not to speak of Josephs swearing by the life of Pharaoh because it may be said that this was a corrupt custome which he learned in Egypt Hannah sware by the life of Eli Of swearing by the creatures saying O my Lord as thy soule liveth c. 1 Sam. 1.26 So David sware in part by the life of Jonathan saying As the Lord liveth and as thy soul liveth c. 1 Sam. 20.3 The like may be seen 1 Sam. 25.26 and 2 King 2.2.4.6 And those reasons alledged by our Saviour Matth. 5.34 35 36. seeme to argue that in some sense it may be lawful to sweare by the creatures For else there needed not several reasons concerning several creatures why men should not sweare by them one general reason would have sufficed for all to wit that they are creatures and therefore not to be sworn by if it were no way lawful to sweare by a creature So also the words of our Saviour Mat. 23.21 22. seeme to import that it is not simply unlawful to sweare by creatures but that in some sense one may sweare by them But how Not as they are considered absolutely in themselves but as they have reference unto God so that an oath must not be terminated in the creatures though they and they only perhaps be mentioned but in God as related unto by them Many of our Divines I know are against this but some and those of the chiefest are for it Calvin commenting upon Mat. 5.34 c. saith Falluntur qui exponunt has jurandi formas à Christo corrigi quasi vitiosas eò quòd per solum Deum jurandum sit Rationes enim quas adducit magis in contrariam partem inclinant quòd scil tunc quoque juratur per nomen Dei cum coelum terra nominatur quia nulla est pars mundi cui Deus non insculpserit gloriae suae notam Calvin ad Mat. 5.34 35. that they are deceived who expound that place so as if Christ did shew those formes of swearing there mentioned to be vitious because God only is to be sworne by For the reasons which Christ there alledgeth do rather he saith shew that then God is sworne by when heaven and earth is named because there is no part of the world whereon God hath not engraven some marke of his glory And whereas it may be objected that God commands all to sweare by his name and complains of those as most injurious unto him who sweare by the creatures he answers Respondeo corruptelam esse idololatriae affinem cum vel judicii potestas vel testimonii probandi authoritas illis desertur c. Diversa autem ratio est cum per coelum terram juratur ipsius opificis intuâ—tu Neque enim in creaturis subsistit jurisjurandi relig o sed Deus ipse solus advocatur in testem productis in medium gloriae ejus symbolis Ibid. That it is indeed a great abuse and neare unto idolatry to swear by the creatures so as to give them power of judgment or authority of proving the testimonie But that it is another case when one sweares by heaven and earth with respect to him that made them For so the oath doth not he saith rest in the creatures but God himself is called to be witness those things being produced and held out which are signes and tokens of his glory The same author writing upon Matt. 23.21 22. saith Vnde rursus colligitur quomodo quatenus per Templum jurare liceat nempe quia sedes est sanctuarium Dei sicut per coelum quia illic refulget Dei gloria Deus enim se in talibus presentiae suae symbolis in testem judicem advocari patitur modo jus suum salvum retineat nam coelo Deitatem affingere scelesta idololatria esset Calvin ad Matth. 23.21 22. that from thence also we gather in what sense and how far forth one might sweare by the Temple to wit as it was Gods Seat and Sanctuary and that so one may sweare by heaven as Gods glory doth shine forth in it For God saith he doth suffer himself to be made a witness and a judge in those tokens of his presence so that his due honour be still reserved unto him and that no divine power be attributed to the creature Hieron existimat Christum hic simpliciter damnare has formas jurandi per creatuâ—as tanquam impias sed â—ationes quae adduntur aliud ostâ—ndunt Juramentum est contestatio seu invocatio Dei quâ petimus ut sit tâ—stis c. vindex si fefâ—llerimus Hanc invocationem hunc honorem hunc cultum Deus non
Judges eminent Lawyers and great Conveyancers both ancient and modern whereunto is added a Concordance from K. Rich. 3. to this present 79. Themis Aurea The Daws of the Fraternity of the Rosie Cross in which the occult secrets of their Philosophical Notions are brought to light written by Count Mayerus and now Englished by T.H. 80. The Iron Rod put into the Lord Protectors hands a prophetical Treatise 81. Medicina Magica tamen Physica Magical but natural Physick containing the general cures of infirmities and diseases belonging to the bodies of men as also to other animals and domestick creatures by way of Transplantion with a description of the most excellent Cordial out of Gold by Samuel Boulton of Salop. 82. I. Tradiscan's Rarities published by himself 83. The proceeding of the high Court of Justice against the late King Charles with his Speech upon the Scaffold and other proceedings Jan. 30. 1648. 84. The prefect Cook a right Method in the Art of Cookery whether for Pastery or all other manner of All-a-Mode Kickshaws with the most refined ways of dressing of Flesh Fowl or Fish making of the most poinant Sawces whether after the French or English manner together with fifty five ways of dressing of Eggs by M.M. Admirable Useful Treatises newly Printed 85. The Expert Doctours Dispensatory the whole Art of Physick restored to Practice the Apothecaries Shop and Chyrurgeous Closet opened with a Survey as also a Correction of most Dispensatories now extant with a Judicious Censure of their defects and a supply of what they are deficient in together with a learned account of the virtues and quantities and uses of Simples and Compounds with the Symptomes of Diseases as also prescriptions for their several cures by that renowned P. Morellus Physician to the King of France a work for the order usefulness and plainness of the Method not to be parallel'd by any Dispensatory in what language soever 86. Cabinet of Jewels Mans Misery Gods Mercy Christs Treasury c. In eight Sermons with an Appendix of the nature of Tythes under the Gospel with the expediency of Marriage in publick Assemblies by I. Crag Minister of the Gospel 87. Natures Secrets or the admirable and wonderful History of the generation of Meteors describing the Temperatures of the Elements the hights magnitudes and influences of Stars the causes of Comets Earthquakes Deluges Epidemical Diseases and Prodigies of precedent times with presages of the weather and descriptions of the Weather-glass by T. Wilsford 88. The Mysteries of Love and Eloquence or the Arts of Wooing and Complementing as they are managed in the Sping Garden Hide-Park the new Exchange and other Eminent places A work in which are drawn to the Life the Deportments of the most Accomplisht Persons the Mode of their Courtly Entertainments Treatment of their Ladies at Balls their accustomed Sports Drolls and Fancies the Witchcrafts of their perswasive language in their approaches or other more secret dispatches c. by E.P. 89. Helmont disguised or the vulgar errours of imperical and unskilful practicers of Physick confuted more especially as they concern the cures of Feavers the Stone the Plague and some other diseases by way of Dialogue in which the chief rarities of Physick are admirably discoursed of by I.T. Books in the Press and Ready for Printing 1. THe Scales of Commerce and Trade by T. Wilsford 2. Geometry demonstrated by Lines and Numbers from thence Astronomy Cosmography and Navigation proved and delineated by the Doctrine of Plain and Spherical Triangles by T. Wilsford 3. The English Annals from the Invasion made by Julius Caesar to these times by T. Wilsford 4. The Fool transformed a Comedy 5. The History of Lewis the eleventh King of France a Tragi-Comedy 6. The chaste Woman against her will a Comedy 7. The Tooth-drawer a Comedy 8. Honour in the end a Comedy 9. Tell-Tale a Comedy 10. The History of Don Quixot or the Knight of the illfavoured face a Comedy 11. The fair Spanish Captive a Tragi-Comedy 12. Sir Kenelâ— Digby and other persons of Honour their rare incomparable secrets of Physick Chyrurgery Cookery Preserving Conserving Candying distilling of Waters extraction of Oyls compounding of the costliest Perfumes with other admirable Invehtions and select Experiments as they offered themselves to their Observations whether her or in forreign Countries 13. The Soul 's Cordial in two Treatises the First teaching how to be eased of the guilt of sin Second discovering advantages by Christs ascention by that faithful labour in the Lords Vineyard Mr. Christophe Love late Parson of Laurence Jury the third Volume 14. The Saints Tomb-stone or the Remains of the blessed A plain Narrative of some remarkable passages in the holy Life and happy Death of Mistress Dorothy Shaw wife of Mr. Iohn Shaw Preacher of the Gospel at Kingston on Hull collected by her dearest friends especially for her sorrowful husband and six daughters consolation and imitation 15. The accomplisht Cook the Mystery of the whole Art of Cookery revealed in a more easie and perfect method than hath been publisht in any languge Expert and ready ways for the dressing of flesh fowl and fish the raising of pastes the best directions for all manner of Kickshaws and the most poinant Sauces with the terms of Carving and Sewing the Bills of fare an exact account of all dishes for the season with other Al-a-mode curiosities together with the lively illustrations of such necessary figures as are referred to practise approved by the many years experience and careful industry of Robert May in the time of his attendance on several persons of honour 16. The exquisite letters of Mr. Robert Loveday the late admired Translator of the volumes of the famed Romance Cleopatra for the perpetuating this memory publisht by his dear Brother Mr. A.L. 17. The so long expected work the New World of English words or a general Dictionary containing the Terms Etymologies Definitions and perfect Interpretations of the proper significations of hard English words throughout the Arts and Sciences liberal or Mechanick as also other subjects that are useful or appertain to the language of our Nation to which is added the signification of proper names Mythology and Poetical fictions Historical relations Geographical Descriptions of the Countries and Cities of the World especially of these three Nations wherein their chiefest Antiquities Battles and other most memorable passages are mentioned A work very necessary for strangers as well as our own Country-men for all persons that would rightly understand what they discourse write or read Collected and published by E.P. For the greater honour of those learned Gentlemen and Artists that have been assistant in the most Practical Sciences their names are prefixed before the book 18. 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This very Question which is here iterated Who shall who shall this very Question I say doth imply that the thing spoken of doth not belong unto all It were in vain to say Who shall if all should Observe we therefore from hence That Salvation is not a thing common unto all Doct. not all but some only shall be saved There are vessels of wrath fitted to destruction as well as vessels of mercy prepared unto glory Rom. 9.22 23. As some are vessels to honour so some are vessels to dishonour 2 Tim. 2.20 As some are good seed children of the kingdom such as shall be saved so some are tares children of the wicked one such as shall be damned Mat. 13.38 c. Yea Wide is the gate and broad is the way that leadeth to destruction and many there be that go in thereat But on the other side Strait is the gate and narrow is the way that leadeth unto life and few there be that finde it Mat. 7.13 14. The Truth of this Point may further be confirmed by these Arguments 1. All are not so much as outwardly called to the enjoyment of Salvation Before Christ's coming the outward means of Salvation were vouchsafed to no Nation of the World but only one to wit the Nation of the Jews He hath given his word unto Jacob his statutes and his ordinances unto Israel he hath not dealt so with any nation c. Psal 147.19 20. Salvation is of the Jews John 4.22 In times past God suffered all nations except the Jews to walk in their own ways Act. 14.16 All that were aliens from the commonwealth of Israel were also strangers from the covenants of promise having no hope and without God in the world Ephes 2.12 After Christ's coming though the partition-wall which was betwixt Jews and Gentiles was taken away by Christ's death Ephes 2.14 So that whereas before Christ said to his Apostles Go not into the way of the Gentiles and into any city of the Samaritans enter ye not but go rather to the lost sheep of the house of Israel Mat. 10.5 After his death and resurrection he bade them Go teach all nations c. Mat. 28.19 Go into all the world and preach the Gospel to every creature Mar. 16.15 Yet still as experience shews and hath shewed in all ages many in the World are and have been without the ordinary means of Salvation That Rom. 10.18 Have they not heard Yes verily their sound went out into all the earth and their words unto the ends of the world And so that Col 1.6 23. where it is said That the Gospel was in all the World and was preached to every creature under Heaven that I say must either be understood thus that the Gospel was preached indifferently to Jews and Gentiles of what Nation or Country soever men were or it is spoken hyperbolically like that Act. 2.5 There were dwelling at Jerusalem Jews devout men out of every nation under heaven Thus then all are not so much as outwardly called neither again are all that are called outwardly called effectually they are not all called according to purpose as the Apostle says some are Rom 8.28 to wit God's purpose to save those whom he doth call Of this calling the Apostle there speaks v. 30. saying Moreover whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified All that are outwarldly called are not thus called No Many are called saith our Saviour but few are chosen Mat. 20.16 and 22.14 Among those that heard the Word there are divers sorts of unfruitful and unprofitable hearers as our Saviour sheweth in the parable of the sower Mat. 13. 2. Only such as are in the Church the visible Church are in the ordinary way of Salvation The Lord added to the church dayly such as should be saved Act. 2.47 But all are not in the Church so much as by outward profession some are without 1 Cor. 5.12 13. Col. 4.5 without the pale of the Church Many there be in the World as Jews Turks and others that do not so much as outwardly profess the Name of Christ And many also there be who professing Christ do yet hold Doctrines quite contrary to the Doctrine of Christ as they of the Church of Rome so the Socinians and others And even of those that profess the Orthodox and saving Faith many there be who only profess it in Word and Tongue but not in Deed and in Truth All are not Israel saith the Apostle that are of Israel Rom. 9.6 All are not the people of God indeed who seem to be of the number of them Christ pointed at Nathaniel as a rare man and worthy to be taken notice of Behold an Israelite indeed in whom is no guile John 1 47. They went out from us but they were not of us saith John of some that proved Apostates for if they had been of us they would no doubt have continued with us 1 Joh. 2.19 In Noah's Ark there was a Cham among Christ's Apostles there was a Judas in the Primitive Church there was an Ananias and a Sapphira so in all Churches there are and will be some profane persons and some hypocrites The Use of this Point is first to convince such as perswade Use 1 themselves that Salvation belongs unto all as well one as another such there are and though the contrary be most clear and evident yet they will not yield unto it but strive and struggle argue and object against it all they can What saith they hath God made us to destroy us He that made us will also save us Is not God merciful to all Hath not Christ died for all Thus as Job speaks of some they rebel against the light Job 24.13 Though these Objections be frivolous and not worth the answering yet because Solomon bids Answer a fool according to his folly that is so as that his folly may appear and that he may be convinced of it lest he be wise in his own conceit Prov. 26.5 therefore I will vouchsafe to answer them To the first Objection Hath God made us to destroy us I answer God made all things for himself even the wicked for the day of evil Prov. 16.4 Not that God doth make men wicked but they making themselves such God in his just judgement doth make or ordain them for the day of evil even of wrath and destruction Job 21.30 Had men continued such as God at first did make them to wit in Adam the first man they had been far enough from destruction but alas they kept not their first estate but plunged themselves into sin and so into misery being born in sin Damnati antiquam nati Bern. Psal 51.5 and so the children of wrath by nature Eph. 2.3 Thus then whoever perish may thank themselves for it O Israel thou hast destroyed thy self Hos 13.9 To the second He that made us will also save us I
So it argues want of sincerity and uprightness to think any thing commanded of God so small as that it need not to be regarded to say as some use to doe Is this so much Is this so great a matter Even the tything of mint annise and cummin was not to be left undone Matth. 33.23 Whosoever therefore shall break one of these commandments and shall teach men so shall avow it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophylact. ad loc as if it were no sin he shall be called the least in the kingdom of heaven Matth. 5.19 that is indeed he shall have no place in it no admittance into it 3. We will have a special care to performe the duties of our special calling Some are like Absalom O said he that I were judge in the land I would doe every man right 2 Sam. 15 4. When as in the meane time he heeded not his owne dutie that which his owne place and calling did require of him as the storie there sheweth But he that is upright and truely godly is like a tree that bringeth forth his fruit his owne proper fruit in his season Psal 1.3 2. If we be upright it will be our care to serve and please God at all times as well at one time as at another Let thine heart saith Salomon be in the feare of the Lord all the day long Prov. 23.17 More particularly 1. As well in secret as in publike Iob speaking of a hypocrite saith Will he call upon God at all times Job 27.10 that is as well at one time as at another At some times he will namely when others may see him and take notice of him but at other times when he is alone by himself in secret he regardes it not Son of man saith God to Ezekiel seest thou what the ancients of the house of Israel doe in the darke Ezek. 8.12 It is a shame saith the Apostle even to speake of those things which are done of them in secret Ephes 5.12 Such as these are farre from walking uprightly they have respect to men and not to God For God sees as well what is done in secret as in publike Can any one hide himselfe in secret places that I shall not see him saith the Lord doe not I the Lord fill heaven and earth Jer. 23.20 If I say Surely the darkness shall cover me even the night shall be light about me Yea the darkness hideth not from thee but the night shineth as the day the darkness and the light are both alike to thee Psal 139.11 12. If we have forgotten the Name of our God or stretched out our hands to a strange God Shall not God search it out for he knoweth the secrets of the heart Psal 44.20 21. Ioseph shewed his sincerity and the uprightness of his heart in this that though none was in the house when his Mistris tempted him to follie yet he would not hearken to her Gen. 39.11 c. And that in Levit. 19.14 is very remarkable to this purpose Thou shalt not curse the deaf nor put a stumbling block before the blinde but shalt fear thy God If one should curse the deaf he needeth not to feare the deaf because he cannot heare him And so if one should put a stumbling block before the blinde he needeth not to feare the blinde because he cannot see him But he that feares God will neither doe the one nor the other because God is neither blinde nor deafe but sees and heares whatsoever is done whatsoever is spoken 2. Not only when God doth cause his face to shine upon us and makes us to thrive and prosper in the world but also when he doth hide his face from us and sends trouble and affliction upon us Therefore afflictions are called in Scripture temptations and trials because thereby we are tried whether we be sincere and upright or no. Now for a season if need be you are in heaviness through manifold temptations That the triall of your faith being much more pretious then of gold that perisheth though it be tried with fire might be found unto praise and honour and glory at the appearing of Jesus Christ 1 Pet. 1.6 7. Beloved thinke it not strange concerning the fiery triall which is to try you 1 Pet. 4.12 Behold the divel shall cast some of you into prison that ye may be tried and ye shall have tribulation ten dayes Revel 2.10 Thou O God hast proved us thou hast tried us as silver is tried How Thou broughtest us into the net thou laidst affliction upon our loines Thou hast caused men to ride over our heads Psal 66.10 11 12. Iob's integritie and uprightness was tried by this that although the devil slandered him saying Doth Job serve God for nought Hast thou not made an hedge about him and about his house and about all that he hath on every side Thou hast blessed the worke of his hands and his substance is encreased in the land But put forth thine hand and touch all that he hath and he will curse thee to thy face Job 1.9 10 11. And againe Skin for skin and all that a man hath will he give for his life But put forth thine hand now and touch his bone and his flesh and he will curse thee to thy face Job 2.4 5. Yet Job in his greatest adversitie did keepe close unto God and did not turne from him this shewed him to be indeed a perfect that is sincere and upright man as he is stiled Iob. 1.1 8. and 2.3 So the people of God proove their sinceritie by this that notwithstanding all their afflictions which they endured yet they did not fall off from following the Lord as hypocrites in such a case use to doe All this is come upon us say they meaning all the affliction before mentioned from vers 9. to v. 16. yet have we not forgotten thee neither have we dealt falsly in thy covenant Our heart is not turned backe neither have our steps declined from thy way Though thou hast sore broken us in the place of dragons and covered us with the shadow of death Psal 44.17 18 19. 3. Not only while the affliction is upon us O utinam tales semper essemus sani quales nos futuros profitemur aegroti Plin. Epist but also when it is remooved and we are delivered out of it Some like Pharaoh when the afflicting hand of God is upon them will promise and professe much reformation but deliverance being obtained they performe no such matter when God doth once remove his stroke from them presently they fall to their former practices and shew themselves as vile and lewd as every they were before The hollow-heartedness of the Israelites is demonstrated by this When God slew them sent destroying judgments among them then they sought him and they returned and enquired early after God And they remembred that God was their rocke and the high God their Redeemer Nevertheless they did flatter him with their mouthes and lie
Now heaven is a place of righteousness no unrighteousness can find any roome there It is the high and holy place Isa 57.17 When the Angels once sinned presently they were throwne out of heaven 2 Pet. 2.4 So also was Adam presently after his trangression cast out of Paradise which was a type of heaven neither was he permitted to have any accesse to the tree of life which was a type of eternal life Gen. 3.24 To him that overcometh saith Christ will I give to eate of the tree of life which is in the midst of the Paradise of God Revel 2.7 Blessed are they doe his commandments that they may have right to the tree of life and may enter in thorow the gates into the city Rev. 22.14 Use 1 If this be the doctrine which according to the Scriptures we teach and preach then they of the Church of Rome are very injurious unto us in calling us Solifidians as if we were all for faith and nothing for workes as if we perswaded people that though they live as they list and doe what they will yet if they beleeve they shall be saved We hold that although imputed righteousness whereby we are justified and inherent righteousness whereby we are sanctified are diverse and different one from the other yet they are not divided but alwayes goe together so that where the one is there the other is also We hold that though faith alone as the hand receiving Christ and applying his righteousness doth justifie yet that justifying faith is not alone but is ever accompanied with good workes And therefore we observe that of the Apostle This is a faithful saying and these things I will that thou affirme constantly that they which have beleeved in God may be careful to maintaine good works these things are good and profitable unto men Tit. 3.8 And vers 14. Let ours also learne to maintaine good workes for necessary uses that they be not unfruitful 2. Away then with the horrid and damnable doctrine Use 2 of some who went out from us but were not of us Atque adeo id sibi precipuè proponunt ut sopiant conscientias quò omni sollicitudine vacui hostes quicquid sese offeret quicquid appetierint perpetrent Calv. advers libert cap. 15. Vide etiam ib. c. 18. for if they had been of us they would no doubt have continued with us 1 John 2.10 of some I say who with the Libertines in Calvines time make it the very high way to heaven and the sure signe of salvation for people to give the reines unto their lusts to worke all iniquity and to commit all uncleanness even with greediness But you have not so learned Christ If so be ye have been taught by him as the truth is in Iesus That ye put off as concerning the former conversation the old man which is corrupt according to the deceitful lusts And be renewed in the spirit of your minde And that ye put on the new man which after God is created in righteousness and true holiness Ephes 4.19 24. 3. This doctrine serves to convince all such as looke Use 3 for salvation and yet heed not to worke righteousness Though whiles they live they worke iniquity and live wickedly yet when they die they thinke to be saved as others But this is a most vaine and foolish a most irrational and absurd imagination as if one should sow tares and hope to reape wheat Be not deceived God is not mocked as a man soweth so shall he reape For he that soweth to his flesh shall of the flesh reape corruption but he that soweth to the spirit shall of the spirit reape life everlasting Gal. 6.7 8. It was truly said by Eliphaz though not rightly applied to Job whom he falsly judged wicked because of that affliction which he was in They that plow iniquity and sow wickedness reape the same Job 4.8 It is worthy to be observed that the Apostle speaking of this point to wit that the unrighteous shall not inherit the kingdome of God nor enjoy salvation he divers times admonisheth Christians to take heed of being deceived as Gal. 6.7 and 1 Cor. 6.9 and Ephes 5.6 This inculcating of our admonition shewes both that it is a dangerous thing to be deceived in this case which all will I presume easily grant and also that people herein are very apt to be deceived And so experience shewes that in this great and weighty business people many ways deceive themselves building castles as they say in the aire and promising unto themselves salvation and eternal life though they regard nothing lesse then to performe this which is required of all those that shall be saved to wit to worke righteousness 1. Some presume upon this that God is merciful But though Gods mercy be never so great as it is infinite and incomprehensible yet it nothing at all belongs unto them that worke wickedness I meane that continue in that course and will not turne from it Let the wicked forsake his way saith the Prophet Esay and the unrighteous man his thoughts and turne unto the Lord and he will have mercy on him and to our God for he will abundantly pardon Isai 55.7 David extolled Gods mercy as much as may be yet ever sheweth to whom it doth belong namely to them that feare him and so he excludes the wicked and unrighteous from having any share in it As the heaven is high above the earth saith he so great is his mercy towards whom towards them that fear him Psal 103.11 And vers 13. Like as a father pitieth his children so the Lord pitieth whom them that feare him And vers 17. The mercy of the Lord is from everlasting to everlasting upon whom them that feare him and his righteousness to childrens children To such as keepe his covenant and thinke upon his commandments to doe them 2. Christ say some died for us therefore they perswade themselves that howsoever they live yet through Christ they shall be saved But Christ died for our sanctification as well as for our salvation He loved the Church and gave himselfe for it That he might sanctifie it Ephes 5.25 26. He gave himselfe for us to redeeme us from all iniquity and to purifie unto himselfe a peculiar people zealous of good workes Tit. 2.14 None shall be saved by Christ but such as are sanctified by him As for those that worke iniquity he will say unto them Depart from me I know ye not Matth. 7.23 3. Some flatter themselves as if their sinnes were only sinnes of infirmity and therefore should not prejudice their salvation But if they did sin of infirmity 1. They would not make a common practice of sin as they doe It is the propertie of the wicked to set himselfe in a way that is not good Psal 36.4 Noah Lot David and other godly men through infirmity fell into sin grosse and haynous sin but they did not make it their practise No thus the godly doe
contestation a bare calling on God to witness or per execrationem by execration a calling on God to punish in case of swearing falsly But properly these are not several kindes of oathes but they concurre to the constituting of an oath as several parts of it In every oath there is both a contestation and an execration though perhaps only the one be expressed yet the other also is implied Sometimes only the contestation is expressed as in the formes before cited Sometimes only the execration as 2 Sam. 3.35 Qui Deo utilur teste simul perjurii ultorem citat si fallit Tametsi hoc non semper exprimitur verbo subaudiendum est tamen Calvin ad 2 Cor. 1. â—3 So do God to me and more alfo if I taste bread or ought else till the sun be down Sometimes both the contestation and the execration are expressed as Jos 22.22 23. The Lord God of gods the Lord God of gods he knoweth and Israel he shall know if it be in rebellion or if in transgression against the Lord save us not this day that we have built us an altar to turne from following the Lord or if to offer thereon burnt offering or meat-offering or if to offer peace-offerings thereon let the Lord himself require it In these words The Lord God of gods The Lord God of gods he knoweth there is a contestation a calling on God to witness that which they spake and in those words Let the Lord himself requite it there is an execration a calling on God to punish them if it were otherwise then they spake So 2 Cor. 1.23 I call God for a record upon my soule c. First there is a contestation I call God for a record Hoc sibi vult particula In animam meam ac si dicerit non recuso quin paenam sumat si mentior Calvin ad loc and then there is an execration in the words following upon my soul which is as much as if he should say Let God take vengeance on me if I lie 2. How many kindes of oathes there be How many kinds of oaths there be An oath is either assertorie or promissorie An assertorie oath is that wherein a thing is by oath either affirmed or denied to be As that The God and Father of our Lord Jesus Christ which is blessed for evermore knoweth that I lie not In Damascus the governour c. 2 Cor. 11.31 32 33. And that I call God for a record upon my soule that to spare you I came not as yet to Corinth 2 Cor. 1.23 A promissorie oath is that wherein a thing is promised with an oath As that oath wherein David and Jonathan did sweare to be true each to other 1 Sam. 20. vers 11 c. So Abraham and Abimelech Genes 21.31 32. And Isaac and Abimelech Gen. 26.28 29. Under a promissorie oath is comprehended a comminatorie oath wherein something is threatned with an oath Then king Salomon sware by the Lord saying God do so to me and more also if Adonijah have not spoken this word against his own life 1 King 2.23 3. Whether an oath be lawful or not Whether an oath be lawful or not This may be resolved by what hath been said already but yet it requires further discussion For some mis-understanding it seemes certaine places of Scripture have thought it altogether unlawful to sweare So the Pelagians of old and the Anabaptists of late yea Theophylact and divers other authors of good account have expressed themselves so as if they were of this opinion Sixt. Sâ—nens Biblioth S. lib. 6. Annot. 26. though some have indeavoured to interpret them so as to free them from it But this opinion who ever be the authors or abettours of it is to be exploded For 1. to prove the lawfulness of an oath we have the example of Saints of Angels and of God himself Of the Saints and that before the law under the law and after the law Before the law of Abraham Gen. 14.22 I have lift up my hand unto the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Sal. ad loc c. said he that is as much as I have sworne unto the Lord or by the Lord that phrase of lifting up the hand as R. Salomon upon the place observeth doth import an oath because that gesture was used in swearing as appears Dan. 12.7 and Revel 10.5 6. We find also Abraham swearing Gen. 21.31 and causing his servant to sweare Gen. 24.3 So also Isaac sware to Abimelec Gen. 26.31 And Jacob to Laban Gen. 31.53 and he caused his son Joseph to sweare Gen. 47.31 Thus also did the Saints that were under the law as David 1 Sam. 20.17 Salomon 1 King 2.23 And Eliah 1 King 17.1 And so likewise the Saints that were after the law in the time of the Gospel as appears by divers passages of Paul in the places before cited And therefore Theophylact's evasion is too weake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Theophyl ad Mat. 5. who saith that before indeed it was not evil to sweare but now since Christ it is evil even as to be circumcised and to observe the Jewish ceremonies We reade also of the Angels swearing Dan. 12.7 Rev. 10.5 6. And to this purpose we have the example of God himself of whose swearing we have often mention in the Scripture as Gen. 26.3 Exod. 13.5 and 33.1 Josh 5.6 and so in many other places 2. Reason also proveth an oath to be lawfull 1. If we consider an oath ex origine in respect of the ground of it It proceeds from a perswasion that men have of Gods Omniscience truth power Vide Aquin. 22. quaest 89. art 2. justice that he knowes whether we speak truly or no that he is true and that he can and will reward those that speak the truth and so on the other side plague and punish those that deale falsly And therefore to swear by Gods name is noted as a part of that honour and worship which is due unto him Deut. 6.13 and 10.20 2 If we consider an oath ex fine in respect of the end of it this also will shew it to be lawful For the end of an oath is to confirme truth to cleare the innocent and to end controversie For men verily sweare by the greater and an oath for confirmation is to them an end of all strife Heb. 6.16 see Exod. 22.10 11. and 1 King 8. vers 31 32. But against the lawfulness of an oath may be objected that of our Saviour But I say unto you Sweare not at all Object neither by heaven for it is Gods throne nor by the earth for it is his footstool neither by Jerusalem for it is the city of the great King Neither shalt thou sweare by thine head because thou canst not make one hair white or black But let your communication be yea yea and nay nay for whatsoever is more then these cometh of evil Matth. 5.34 35 36
37. So also that of James But above all things my brethren sweare not neither by heaven neither by the earth neither by any other oath but let your yea be yea and your nay nay lest ye fall into condemnation James 5.12 Some expound the words of our Saviour Answ as if he did not forbid to sweare by God but only to sweare by the creatures Considera quod hic Salvator non per deum jurare prohibuerit sed per coelum terram c. Hieron ad loc as by heaven or by earth c. This exposition Hierome hath upon the place and some of our late writers of good note also do embrace it Juramenta per S. Dei nomen concepta non prohiberi sed concepta tantùm per creaturas ex eo liquet quod haudquaquam dicit Dominus Ne juretis omnino neque per Deum neque per creaturas sed meminit tantùm creaturarum c. Spanhem Part. 2. Dub. 123. sect 2. because our Saviour did not say Sweare not at all neither by God nor by the creatures but he only made mention of the creatures as not to be sworne by But I cannot conceive that this was our Saviours meaning He mentioned indeed only the creatures there being special reason for it as I may shew more hereafter but he did not therefore allow swearing by God no the reasons annexed make against this For Christ forbiddeth to sweare by the creatures because of that reference which they have unto God therefore swearing by God directly and immediately is here much more forbidden Neither will that exposition consist with those words vers 37. But let your communication be yea yea nay nay c. which words do as well forbid swearing by God as by the creatures and so also do those Jam. 5.12 Nor by any other oath Some therefore thinke all swearing whatsoever simply and absolutely forbidden So Hierome in his Commentarie upon Mat. 5. saith Et hoc quasi parvulis fuerat concessum ut quomodo victimas immolabant Deo ne cas idòlu immolarent sic jurare permitteretur in Deum non quòd rectè hoc facerent sed quod melius esset Deo id exhibere quà m daemonibus Evangelica autem veritas non recipit juramentum c. Hieron ad Mat. 5.34 that as it was permitted unto the Jews to offer sacrifices unto God that so they might not offer them unto idols so they were permitted to sweare by God not that they did well in so doing but because it was better to give that honour to God then to devils But now the Gospel he saith doth not permit any oath at all In like manner doth Theophylact expound it as hath been noted before but this interpretation also hath been before confuted it having been proved both by example and by reason that both before the coming of Christ an oath was and also since his coming is lawful The meaning therefore of our Saviour and so of his Apostle is to forbid swearing not absolutely as if in no caâ—â— it might be used but so as that it is not lawful to sweare either falsly or rashly to wit when there is no just occasion for it Christ did bend his speech against the Scribes and Pharisees who held that if they did not use some certaine formes of swearing it was no matter how they did sweare See Matth. 23.16 18. Therefore Christ shewes all formes of swearing to be unlawful to wit when there is no just cause of swearing Again the Scribes and Pharisees thought that if they did not sweare falsly all was well enough Mat. 5.33 Therefore Christ forbids as well rash as false swearing Summa huc redit aliis modis frustrà accipi Dei nomen quam perjurio Calvin ad Mat. 5. giving us to know that Gods name is taken in vain as well by the one as by the other But may some say Object Christ seemes utterly to forbid swearing when he bids Let your communication be yea yea and nay nay and saith that whatsoever is more then these cometh of evil Augustine and after him Aquinas understand the words of our Saviour thus that a man is not to sweare Answ except the infirmity of another who will not beleeve him without an oath Si jurare cogeris scias de necessitate venire eorum quibus aliquid suades quae utique infirmitas malum est Itaque non dixit Quod amplius est malum est Tu enim non malum facis qui benè uteris juratione ut alteri persuadeas quod utiliter suades sed à malo est illius cujus infirmitate jurare cogeris Aug. de Serm. Dom. in monte Aquin. 22. quaest 89. art 2. constrain him to it This infirmity of another they take to be that evil spoken of when it is said Whatsoever is more then these viz. yea yea and nay nay cometh of evil And therefore they observe that it is not said Whatsoever is more is evil but cometh of evil to wit the infirmity of him who compells a man to sweare because otherwise he will not beleeve him But this exposition I cannot embrace for surely Christ speakes of the evil of him that sweareth and not of him who is the occasion why he sweareth For this evil is alledged as the reason why swearing should be avoided but the infirmity of men in not beleeving without an oath is no reason why to avoide an oath but why to use it Calvin takes this to be the meaning that swearing doth arise from the corruption that is in men Calvin ad loc who are so false and deceitful that except they sweare it is hard to trust them But the purport of Christs words I think is not to shew whence swearing doth proceed but so as withal to shew what the nature of it is to wit evil not simply and in all cases whatsoever but when there is no sufficient cause for it Thus therefore are the words of our Saviour to be understood Whatsoever is more then yea and nay that is whatsoever is affirmed or denied not barely but with an oath when there is no good And just occasion for it cometh of evil that is of mens corruption who take Gods name in vain by their rash and unadvised swearing SERM. XXI SERM. 21 Psal 15.4 He that sweareth to his own hurt and changeth not AFter the explication of the words and the doctrine observed from them I have shewed 1. What an oath is 2. How oathes are distinguished 3. That an oath may lawfully be used What things are to be observed in swearing 4. Now I come to shew what things are requisite to be observed in swearing For what the Apostle saith of the law the same is true of an oath It is good if a man use it lawfully 1 Tim. 1.8 Now that an oath may be lawfully used Jeremie shewes what is to be observed Thou shalt sweare saith he The Lord liveth in truth in judgment
I have handed one point arising from the Object these things to wit That the performances which are accepted of God and rewarded by him are grounded upon and guided by Gods Word But again in that it is said He that doth these things not some of these things but indefinitely these things that is universally all these things hence we may observe Doct. Saving obedience is not a partial but an universal obedience Not that any can fully and perfectly observe and do all that God commandeth for in many things we offend all Jam. 3.2 But that a respect must be had to all that is commanded as well in one point as in another there must be a care and an endeavor to perform all we must not wave any thing that God requires of us but must have respect to all his commandments Psal 119.6 Now that saving obedience is in this sence not partial but universal may appear by these arguments 1. The Saints and Servants of God whose examples are recorded and set forth for imitation were careful to perform such obedience Abraham was willing and ready to obey God in whatsoever he did require of him When God commanded him to leave his Country and his Fathers house though this might seem both unpleasing and unprofitable yet he did it Gen. 12. When God commanded him to be circumcised though it were both shameful and painful he submitted unto it Gen. 17. When God commanded him to send away his Son Ismael though when Sarah spake to him about it the thing seemed very grievous unto him yet assoon as he saw it to be the will of God he was obedient unto it Gen. 21. When God commanded him to sacrifice his Son Isaac his only Son that was now left and him by whom the Promise was to be fulfilled that his Seed should be as the Stars of Heaven for multitude yea from whom he was to proceed in whom all the Nations of the Earth should be blessed to wit Christ though this might seem to cross both Nature and Grace both Reason and Religion yet Abraham was ready to obey the will of God in this also and to do what he commanded Gen. 22. So David was one that would do all Gods will Act. 13.22 And it is said of Zacharias and Elizabeth that they walked in all the Commandments and Ordinances of the Lord Luk 1.6 2. God requires such obedience Walk ye in all the wayes that I have commanded you Jer. 7.23 Teaching them to observe all things that I have commanded you Mat. 28.20 3. God delights in such obedience and in those that perform it O that there were such an heart in them that they would fear me and keep all my Commandments alwayes c. Deut. 5.29 In this respect Abraham was called the friend of God Isa 41.8 2 Chron. 20.7 Jam. 2.3 See Joh. 15.14 And for this very reason did God call David a man after his own heart Act. 13.22 4. God doth promise mercy and salvation upon conditition of such obedience If the wicked will turn from all his sins that he hath committed and keep all my Statutes and do that which is lawful and right he shall surely live he shall not die Ezek. 18.21 5. Without such obedience a man cannot have that hope which maketh not ashamed Then shall I not be ashamed when I have respect to all thy Commandments Psal 119 6. The grounds and reasons of the Doctrine are these 1. Mans holiness must be conformable to Gods holiness Be ye followers of God as dear children Ephes 5.1 Be ye perfect as your heavenly Father is perfect Mat. 5.48 Now God is righteous in all his wayes and holy in all his works Reasons why obedience must be universal Psal 145.17 And so ought all to be and so all that desire to be saved must have a care to be As he who hath called you is holy so be ye also holy in all manner of conversation 1 Pet. 1.15 2. The holiness of a Christian must be conformable to Christs holiness Be ye followers of me as I am of Christ 1 Cor. 11.1 Now Christ was holy in all things It behoveth us said he to fulfil all righteousness Mat. 3.15 He was obedient unto death even the death of the cross Phil. 2.8 This should be the care of every one that professeth himself to be Christs even to be thus holy and obedient as Christ was He that saith he abideth in him ought himself to walk even as he walked 1 Joh. 2.6 3. Partial obedience argues hypocrifie if the heart be sound and upright it will yeeld entire and universal obedience Let my heart be sound in thy Statutes saith David unto God that I may not be ashamed Psal 119.80 And v. 6. Then shall I not be ashamed saith he when I have respect to all thy Commandments By which verses compared together it appeareth that then the heart is sound when there is a respect unto all Gods Commandments See Serm. 4. Use 1. the first mark of uprightness 4. Partial obedience is indeed no obedience it is no true obedience except it be universal All that the Lord hath said will we do and be obedient Exod. 24.7 They only are indeed obedient who have a care to do all that is commanded For to obey is to do that which is commanded because it is commanded though the thing done be commanded yet if it be not therefore done because it is commanded it is no obedience Now if this be the nature of obedience then where obedience is indeed it is not partial but universal For he that doth any one thing that is commanded A quatenus ad omne valet consâ—quentia because it is commanded will be careful to do every thing that is commanded there being the same reason for all He that hath no regard to any one thing which he knoweth God doth enjoyn though he do never so many other things which are required of him yet in doing them he doth not obey God for he doth them not because God commandeth them for then he would also do that which he neglecteth seeing he knoweth that God doth command that as well as the other Hereupon Saint James saith Whosoever shall keep the whole Law and yet offend in one point to wit so as to have no respect unto it is guilty of it For he that said Do not commit adultery said also Do not kill Now if thou commit no adultery yet if thou kill thou art become a transgressor of the Law Jam. 2.10 11. Mark the reason There is one and the same Law-Giver in respect of all the Commandments Quâ ratione hos dixerit ipse subjungit v z. ex idencitate legistatoris Hanc nâ— identâ—tatem clare subjâ—ngit Et ex hâc parte qui in uno offenderit legâ—slatorâ—m incurrit râ—atum omnium quoniam contemnit latorem legis omnium Cajetan ad Jac 2.10 he that gave one Commandment gave also another therefore he that observes
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New Jerusalem in a Sermon for the Society of Astrologets Quarto in the year 1651. 10. Divinity no enemy to Astrology A Sermon for the Society of Astrologers in the year 1643. by Dr. Thomas Swadling 11. Britannia Rediviva a Sermon before the Judges August 1648 by J. Shaw Minister of Hull 12. The Princess Royal in a Sermon before the Judges March 24. by J. Shaw 13. Judgement set and Books opened Religion tried whether it be of God or Man in several Sermons by J. Webster Quarto 14. Israels Redemption or the Prophetical History of our Saviours Kingdom on Earth K. Matton 15. The Cause and Cure of Ignorance Error and Prophaness or a more hopeful way to Grace and Salvation by K. Young Octavo 16. A Bridle for the Times tending to still the murmuring to settle the wavering to stay the wandring and to strengthen the fainting by J. Brinsley of Yarmouth 17. Comforts against the fear of death wherein are discovered several Evidences of the work of Grace by J. Collins of Norwich 18. 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The Celestial Lamp enlightning every distressed Soul from the depth of everlasting darkness by T. Fetisplace Admirable and Learned Treatises of Occult Sciences in Philosophy Magick Astrology Geomancy Chymistry Physiognomy and Chyromancy 26. Magick and Astrology vindicated by H. Warren 27. Lux Veritatis Judicial Astrology vindicated and daemonology confuted by W. Ramsey Gent. 28. An Introduction to the Teutonick Philosophy being a determination of the Original of the Soul by C. Hotham Fellow of Peter-House in Cambridge 29. Cornelius Agrippa his fourth book of Occult Philosophy Geomancy Magical Elements of Peter de Abano the nature of Spirits made English by R. Turner 30. Paracelsus Occult Philosophy of the Mysteries of Nature and his Secret Alchymy 31. An Astrological Discourse with Mathematical Demonstrations proving the influence of the Planets and fixed Stars upon Elementary Bodies by Sir Chr. Heydon Knight 32. 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The no less exquisite than admirable Work Theatrum Chemicum Britannicum containing several Poetical Pieces of our famous English Philosophers who have written the Hermetique Mysteries in their own ancient Language faithfully collected into one Volume with Annotations thereon by the Indefatigable industry of of Elias Ashmole Esq illustrated with Figures Excellent Treatises in the Mathematicks Geometry of Arithmetick Surveying and other Arts or Mechanicks 46. The incomparable Treatise of Tactometria seu Tetagmenometria or the Geometry of Regulars practically proposed after a new and most expeditious manner together with the Natural or Vulgar by way of Mensural comparison and in the Solids not onely in respect of Magnitude or Dimension but also of Gravity or Ponderosity according to any Metal assigned together with useful experiments of Measures and Weights observations on Gauging useful for those that are practised in the Art Metrical by T. VVibard 47. 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