Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	lord_n	mercy_n	word_n	3,722	5	4.2322	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43607	Syntagma theologicum, or, A treatise wherein is concisely comprehended, the body of divinity, and the fundamentals of religion orderly discussed whereunto are added certain divine discourses, wherein are handled these following heads, viz. 1. The express character of Christ our redeemer, 2. Gloria in altissimis, or the angelical anthem, 3. The necessity of Christ's passion and resurrection, 4. The blessed ambassador, or, The best sent into the basest, 5. S. Paul's apology, 6. Holy fear, the fence of the soul, 7. Ordini quisque suo, or, The excellent order, 8. The royal remembrancer, or, Promises put in suit, 9. The watchman's watch-word, 10. Scala Jacobi, or, S. James his ladder, 11. Decus sanctorum, or, The saints dignity, 12. Warrantable separation, without breach of union / by Henry Hibbert ...	Hibbert, Henry, 1601 or 2-1678.; Hibbert, Henry, 1601 or 2-1678. Exercitationes theologiae.	1662 (1662)	Wing H1793; ESTC R2845	709,920	522

souls for himself For the first 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 Satan will tell thee thou may'st take thy liberty follow thy pleasures 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 Vriah 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 seeing 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 bountiful 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 Divine 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 reformed 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 repentest 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 Sam. 25.29 as out of the middle of a sling The Lord God Exod. 34.6 7. The Lord God merciful and gracious long-suffering and abundant in goodness and truth keeping mercy for thousands forgiving iniquity transgression and sin and that will by no means clear the guilty visiting the iniquity of the fathers upon the children and upon the childrens children unto the third Ezra 8.22 Psal 18.25 26. 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 merciful Psal 34.15 16. 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 Psal 101.1 to cut off the remembrance of them from the earth I will sing of mercy and judgment unto thee O Lord Rom. 11.22 will I sing Behold the goodness and severity of God Of the Mercy of God Mercy as it is referred to God Movet enim pium judicem fragilitas considerata peccantium Cassied Exod. 34. 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 outstrips 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 Exod. 20.5 6. Therefore 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 Psal 100.5 Psal 145.9 Micah 7.18 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 Impossibile est per rationem naturalem ad Trinitat is Divinarum p●rsonarum cognitionem pervenice Aquin. Du Bartas ex Lombard Sens. lib. 1. dist 2. 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 'T is 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 Essence 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 Scriptures 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 Si●rectè dicuntur tres Eloh●m etiam recté dici possit tres Dii nam Elobim Latinè sonat Dii vel Deus Drus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1.1 were no strangers to this Mystery though their posterity understood it not Moses Gen. 1.1 Dii creavit Elihu Job 35.10 God my Makers Solomon Eccl.

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 Mat. 16 3. Judgements We must reverence the judgements of God When Daniel pondered in himself 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 wicked 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 brimstone 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 falling 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 ominous 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 Psal 9.16 Tumult The word in the Hebrew which is sometimes used for tumult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strepitus belli vel strepitus aquarum inundantium signifieth an inundation 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 commotions 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 Josephus Speed 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 Virgil. Aen. l. 2. Vbique pavor plurima mortis imago 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 Horat. 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 Psal 65.7 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 without company of her husband Nulla fides pietasque viris qui castra sequuntur Lucan l. 10. 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 touched 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 chariot Rosin Antiq. 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 Ioseph de Bel. Iud. 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 Praesides 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 Lodowicks force procured Charles the Great to enter into Puglia three Suns appeared 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 arrows as should darken the Sun It was answered by one of the Grecian Captaines it was well for then they should have the benefit of fighting in the shadow Non quaeritur Pax ut belium geratur Aug. sed bellum geritur ut pax acquiratur Yet Peace betwixt ambitious Princes and States is but a kinde of breathing Sir W. R. For the rusty sword and empty purse do onely plead performance of Covenant And surely its good to hold that weapon in the scabbard that hath

one spirit with one mind striving together for the faith of the Gospel With one mind as the Apostles Act. 2. All were of one mind striving together not one against another but all together against their opposers for the faith of the Gospel And this is concors discordia an agreeing discord musical frets Hence then Union of minds makes fellows of the Gospel Union in vertue which is threefold is a badge of the union of minds Union in vertues intellectual in vertues moral in vertues spiritual In vertue intellectual there is heavenly knowledge in vertue moral there is honesty and goodness in vertue spiritual there is Religion faith and obedience A threefold cord of this making is hard to break saith the Wise man Therefore what the Apostle exhorts to all the faithful I restrain to my present matter Eph. 4.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let Ministers endeavour to keep the Vnity of the Spirit in the bond of Peace Worthy memory is the story of him that had Eighty sons who ready to breathe his last gave each of them a bundle of Arrows commanding them to break it But they conscious of their own imbecility ingenuously confess'd that it was a task impossible to be performed by them which taken he singled out the arrows and broke them every one by themselves with ease Thus saith he O my sons if ye hold together in brotherly love ye are invincible but if the cursed seed of discord be once sown in your hearts ye are gone ye are broken expect nothing but destruction I leave the application of this to you my Brethren Only remember this saying Let brotherly love continue Peace-makers must not be Peace-breakers for Septimum abominatio animae illius the sowing of discord is one of the seven things that God hates Pro. 6.19 with 16. God is love therefore Ministers of God must be Ministers of love like-minded having the same love of one accord of one mind Phil. 2.2 Animo animâque inter se miscebantur Act. 4.32 saith Tertullian of those Primitive Christians yea they were una anima one soul so Tremellius rendreth that text out of the Syriack all informed with one and the same soul all as one man Poets tell us of Theseus and Perithous of Achilles and Patroclus of Orestes and Pylades of Damas and Piphias of Aeneas and Achates faithful lovers sworne friends Holy Writ tells us of Abraham and Lot of David and Jonathan of Solomon and Hiram of Christ and John of Paul James Peter John true hearts all To shew of what nature their love must be I instance only in David and Jonathan David and Jonathan's souls were knit as if there were but one soul in two bodies And Jonathan loved David as his own soul 1 Sam. 18.1 Hence amicus quasi animi custos Far were they and ought ye to be from that execrable answer of Cain Am I my brothers keeper Far be from us all private grudgings Gen. 4. gilded over with fair words all publick contentions in matters of little consequence The first is a main trick of the Devils invention Mel in ore verba lactis fel in corde fraus in factis Their tongue is here in the West while their hearts stray in the East far enough asundea These are double-hearted as the Prophet speaks Facta est fides Evangeliorum fides temporum cùm fides una esse debeat eò pene ventum est ut nulla sit Hilary an heart and heart Monsters of men they are The other the Devil fathers too the root of it is pride But remember what the Apostle writes to Timothy The servant of the Lord must not strive 2 Tim. 2.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ne rixando amittatur veritas ut fere fit Whence so many Schisms in the Church of God whence so great havock of Religion whence so many Paradoxes and Chimera's of Opinions whence the first raising of that Antichristian Idol of Rome whence proceeded those Locusts that came out of the infernal pit I mean Jesuites and others of their disordered Orders whence so many murthers and poisoning of Kings whence the damnable ●ots invented by those Rake-hels I leave to name Is it not from contention founded on ambition A contentious spirit is a proud spirit Pro. 13. Only by pride cometh contention Is it not from private emulation Is it not in a word from the Devil for had not he been in them all had been well Hate then ye children of the most High harted and enmity See ye love one another but avoid these enemies of the Gospel as serpents They pretend to be servants of Christ yet they serve Antichrist Have no fellowship no peace with that painted Whore of Babylon shake not hands with her kiss her not She offers a golden cup but beware Mors in olla touch not taste not handle not it is full of poison full of abomination But rather hearken to the heavenly voice Depart ye depart ye go ye out from thence Come out of her come out of her Isa 52.11 Esto procul Roma qui cupis esse pius my people 2 Cor. 6.17 Rev. 18.4 How can they possibly agree with you who cannot agree among themselves And here I impose a task upon you and a blessing if ye perform it Pray for the peace of Jerusalem let them prosper that love thee Peace be then to thee and peace be to thine helpers for thy God helpeth thee as Amasai said to David 1 Chr. 12.18 And now to end this point I beseech you brethren with the Apostle 1 Cor. 1.10 I beseech you brethren by the name of our Lord Jesus Christ that ye all speak the same thing and that there be no divisions among you but that ye be perfectly joyned together in the same mind and in the same judgment speaking the truth in love There must be the same mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same judgment Eph. 4.15 So be of one mind live in peace and the God of love and peace shall be with you 2 Cor. 13.11 And now I pass to the second part of the Text The Separation without breach of the Vnion whereof a word and away That we should go unto the Heathen and they unto the Circumcision Christs charge unto his Disciples was Ite praedicate Go and preach to all Nations to all the parts of the world East West North South A figure hereof might be those twelve Oxen that supported the molten Sea three looking towards the North three towards the West three towards the South three towards the East Mark 6. And our Saviour having gathered these Twelve together he sends them forth by two and two or by couples They go therefore they fulfill his command Take my yoke upon you Matth. 11. I may compare them thus coupled unto the two Milch-kine that carried the Ark from the Philistims unto Kiriath-jearim And the rather to Milch-kine because they being full of the sincere milk of

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 Hominum excusationes sunt Dei tentationes 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 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 2 Tim. 2.19 which saith The foundation of God standeth sure and he knoweth who are his 'T is 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 Psal 36 6. Psal 33.11 the thoughts of his heart to all generations De Creatione WHat God did or how be imployed himself before the Creation is a Sea Creati● est acti● Dei exterua quâ in principle tempor●● sex dierum spatl● mundum produxit sole voluntatis suae imperio ad nominis sui gloriam Wendelinus Picus Mirand 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 Plus apud me valent illa quinque verba In principio creavit Deus coelum terram quàm omnia Aristotelis cater●rūmque Philosophorum argumenta quibus docent mundum carere initio Eras Epist Pellicano 1.19 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 glorious 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 Mr. Trapp and bondage of corruption 1. As corruptible 2. As teachers of men 3. As they are instruments of mans punishment 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 Parr 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 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 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 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

under correction Alexander forgave many sharp swords but never any sharp tongues 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 intendeth temporal safety or ruine Our Saviour saith By thy words thou shalt be justified 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 cocovering 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 countenance Turk Hist fol. 415. 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 Fol. 235. 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 comely modesty to abstain from looking too earnestly upon such as spake unto him or discoursed with him En quam difficile est animum non prodere vultu The face varieth as the mind varieth Index animi val●us 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 countenance Dugge God hath placed the womans Dugge saith Weemse in her breast Duplex est causa Physica moralis 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 woman 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 fellowship Turk Hist fol. 1392. ●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 Prev 3.16 and then they began to reckon upon their right hand Hence Solomon Wisdom 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 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 cubitum extremam manum purging himself of this kind of Idolatry as some conceive In a word it is the Organ of Action 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 'T is 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 carrieth all the spheres of Heaven with it so doth the heart of man carry all the members 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 * Especially vens sorta and vena cava 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

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 Ideo moralis lex vocatur quia de moribus●est omni beminum generi semper communis Zanch. The Moral Law it is eternal 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 heaven The ministerials of this Law shall pass away together with this life the substantials 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 Mat. 5.17 Ne minima quidem litera Luth. Rom. 3.31 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 Cap. 7.12 and good Lex Talionis Lex Talionis A●●st quand● quis idem patitur quod alteri fecit Vocatur à Graecis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi recipro●● mutua passio à verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est vicissim patior A Latinis Talio jus talionis quia talia tribuuntur qualia quis f●cit Aulus G●llius in Histor aut alteri praestitit Vnde apud Gellium dicitur retaliare quasi talia retribuere qualia alter secit De hoc jure etiam in sacris literis extat preceptum Moses exigit vitam pro animo oculum pro oculo Christus in Evangeli● 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 Turk hist fol. 220. 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 Tamerlane shalt thou be served One Perillus gave to Phalaris King of Cicile Necenim ●ex justor ●lla est Quamn●cis artisic●s arte p●ri●● s●● an hollow or brazen Bull wherein to scortch and torment men by fire praising the device with this commendation 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 circumstance 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 against 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 Revelations 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 judgement and silence murmuring Adonibezek an Heathen observed As I have done God hath done to me With what judgement ye judge Mat 7.2 ye shall be judged and with what measure ye mete it shall be measured to you again The Gospel THE word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of to b●●e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nuntius 〈◊〉 unutium 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 It is so used in Xenophon Homer Odyss for joyful news And sometimes for the reward which is given to him who bringeth glad-ridings In Scripture it is taken for glad-tidings in general For the history of Christ But by an excellency it is restrained to signifie The most joyful message 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 Athenians thought it to be a new Doctrine Yet it is as ancient as Moses nay as Adam for the Doctrine of the Gospel was in Paradise The Law was before the Gospel yet the Gospel is more worthy than it darkness 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 curseth 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

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 Animal 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 understanding 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 uncleanness 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 Which he therefore called Logicam Laurentinam Scire tuum ulbil est Juven that there was no Logick worthy to be read but his And Nestorius the heretick braged 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 Psal 119.18 that I may behold wondrous things out of thy law Anoint thine eyes with eye-salve that thou mayest see Rev. 3.18 Hereby we do know that we know him if we keep his commandments 1 Joh. 2.3 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 Quia aliud est nescire aliud est nolle scire nescire ignorantia est scire noluisse superbia est Bern. 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 vengeance 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 rebelled against Charls the Fifth Vt mitiùs ardeat Aug. 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 Ignorat sanè improbus omnis Arist 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 soberly 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 Heb. 9.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Xenophon de dict fact Socrat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Vt Deum cognoscat colat Lib. 3. c. 30. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Tully says the Proverb went of

I wish he may never be very rational because the stronger his reason is being corrupt the worse will his will and affections be Insanire cum ratione Many of the vulgar are mad without reason 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 Job 6.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cap. 32.8 1 Cor. 2.11 But there is a spirit in man and the inspiration of the Almighty giveth them understanding 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 They are exitus animae the out-going of the soul 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 Gratia non tollit sed att●●lit naturam Lactant. Luk. 14.9 10. they frequently prove the fire-brands of vice The remedy is not to turn them out of doores for then a tribe would be wanting in the soules mystical Microcosm But to correct their exorbitancy and reduce 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so noteth 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 glory 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 Avarit● 1. nec tam dictionis vim a●que virtutem quàm dictatoris cogitant dignitatem saith Salvian A constant hearer of Calvin at Geneva Ego relicto Paulo audirem Calvinum Zanch. Miscel praefat Nolo tame●● amplec●i Evangelium quod Lutherus 〈◊〉 Epist. ad Card. Mogu●t 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-reformation that Luther preacheth And Erasmus observed That what was accounted 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 James 2.1 have not the faith of our Lord Jesus Christ the Lord of glory 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 every one should think as he thought This as a worthy Divine saith was too Magisteriall Job 32.10 I also will shew mine opinion Controversie Optimus ille censendus saith an Ancient qui in Religionis controvers●is retulerit magis quàm attulerit neque id cogat videri tenendum quod presumserit intelligendum 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 Phil. 3.15 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 Greg. As the Master of the Pit suppeth 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 Prov. 17.14 therefore leave off contention 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 fellowship 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 Inexpiab●is discordiae m●●ula

no good edge When he giveth quietnesse who then can make trouble Job 34.29 and when he hideth his face who then can behold him whether it be done against a Nation or against a man onely Peace Epiphanius used to say that he never let his adversary sleep not that he disturbed him but agreed with him presently not suffering the Sun to go down upon his wrath There is peace 1. External 2. Internal 3. Eternal of the 1. World 2. Minde 3. God Or more plainly peace between 1. Man and man 2. Man and himself 3. God and man Christ both procures us peace by his blood and keeps peace by his intercession He both makes and maintains peace Pax nostra bellum contra satanam For as Aulius Fulvius when he took his son in the conspiracy with Catiline said Ego te non Catalinae sed Patriae so God hath not begotten us in Christ that we should follow the arch-traitour Satan but serve him in holinesse Est pax peccatorum pax justorum pax temporis pax eternitatis Pax temporis interdum conceditur bonis malis sed pax eternitatis nunquam dabitur nisi bonis quia non est pax impiis De pace peccatorum inquit Psal Nalla salus bello pacem nos possumus omnes Drances Zelavi in peccatoribus pacem peccatorum videns De hac dicit Christus non veni mittere pacem sed gladium De pace justorum dicit Apostolus fructus spiritus est Charitas gaudium pax paientia hanc reliquit Christus Apostolis pacem relinquo vobis De pace temporis inquit Propheta Orietur in diebus ejus justitia Innocens 3. l. 3. De sacr Alt. myst c. 11. abundantia pacis Hanc incessanter petit Ecclesia Da pacem in di●bus nostris De pace aeternitatis 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 pacem aeternitatis It is observable that amongst these seventeen sins Omnia pace vigent pacis tempore florens which are called works of the flesh Gal. 5. eight of them are of the adverse party to peace and that all the nine fruits of the spirit there reckoned up are peace and the assistants thereof Which sheweth what a concourse of evils is in strife Pausanias in Atticis p. 13. and that all good things which we can expect from the Spirit are in peace Hence even the heathens feigned Eirene Peace to be the nurse of Pluto their god of riches The work of righteousnesse shall be peace and the effect of righteousnesse Isa 32.17 quletnesse and assurance for ever Tamerlane after a great battel with and victory over the Muscovit Turk Hist fol. 212. beholding so many thousands of men there dead upon the ground was so far from rejoycing thereat that turning himself to one of his familiars he lamented the condition of such as commanded over great armies commending his fathers quiet course of life who being now well stricken in years and weary of the world delivered up unto him the government of his Kingdome retiring himself into a solitary life the more at quiet to serve God and so to end his days in peace Accounting him happy in seeking for rest and the other most unhappy which by the destruction of their own kind sought to procure their own glory Protesting himself even from his heart to be grieved to see such sad tokens of his victory Yea Fol. 216. the stern Bajazet marching with his great army against Tamerlane and by the way hearing a countrey shepheard merrily reposing himself with his homely Pipe as he sate by the side of a mountain feeding his poor flock standing still a great while listning unto him to the great admiration of many at last fetching a deep sigh brake forth into these words O happy shepheard which hadst neither Orthobulos nor Sebastia to lose bewraying therein his own discontentment And yet withal shewing that worldly blisse consisteth not so much in enjoying of much subject unto danger as enjoying in a little contentment devoid of fear Better is an handful with quietnesse Eccles 4.6 than both the hands full with travel and vexation of spirit Famine It is the want of bread and bread is the stay and staffe of life When this stay is gone our lives fall quickly when this staffe is broken the thread of life breaks too Famine within hath fought more eagerly than sword without Xenophon reports of one Anaxalaus accused in the Spartane judgement for delivering up the City of Bizantium to the enemy when he saw many die with famine he answered he knew difference between warring with an enemy and Nature It is numbred among the sore judgements of God if it be not the sorest 1. Causing faintnesse and madnesse Gen. 47.13 2. Hunger burneth Deut. 32.24 3. It causeth pining and languishment Lam. 4.9 4. Shame and howling Joel 1.11 5. Rage and cursing Isa 8.21 6. It breaks all the bonds of nature Deut. 28.53 54. Lam. 4.10 Isa 9.20 But yet this famine of the body is a light judgement to a famine of the Word which drieth up the soul and bringeth with it eternal death Amos 8.11 12. Miserable was the famine amongst the Jews in Jerusalem besieged by the Romanes some chewing the graines of raw wheat wives snatching the meat from their husbands ●useb l. 3. c. 6. children from their parents and that which was most miserable the mothers from the infants mouths c. Many seeing no way but one went and and laid them down upon the Beers to welcome death So miserable was the sight that Titus himself sorrowed and sighed and stretching forth his hands called God to witnesse Turk Hist fol. 1●09 that he was not the cause of this calamity In Transilvania they ate up all the dogs cats mice and rats that they could get dead horses loathsome carrion of other hunger-starved beasts One man did eat another A woman having six children did among them eat one another until they were at length all six devoured yna thieves and malefactors hanged for their villanies were by the poor and miserably hungry people cut down from the Gallows and devoured At Athens the father and son fought for a dead mouse which dropped down betwen them from the top of the house God can cause a famine either by immoderate drought Joel 1.10 Or by immoderate moisture vers 17. These are usually the natural causes of famine but 't is good to enquire after the supernatural as Jacob enquired who stood on the top of the ladder and sent the Angels to and fro Gen. 28.13 I behold and low a black horse Pestilence The word in the Hebrew Ezek. 14.19 comes from another word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Loqui which signifieth to speak And

whereon to found our Phanatick and furious alterations of hare-brain'd opinionists Deut. 27.17 They are like the fixed land-marks in the fields of our earthly inheritance the removing whereof is held accurst The Church of Christ is not to be reputed a common School for Sophisters to wrangle in but for Christs Disciples the faithful to be instructed in The Cannons also and constitutions of the Church concerning matters that are ceremonial and in themselves indifferent are not things to be slighted but to be obeyed God hath enabled the Church with authority to ordain what may tend to good and decent order which none ought to resist and shall any go about to disable it Let the Seperatist who upon such simple reasons as are alledged by him spurrs at the grave authority of the Church take heed that he deprive not himself of the communion of Saints through his sullen segregation and out of a needlesse nicety as one speaks be a thief to himself of those benefits which God hath allowed him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him take heed be have not a bare shew of piety and deny the power thereof Nothing is more pestilent to the Church of God than froward wilfulness covered with fained holiness the one in disturbing Religion the other in deceiving the professors thereof especially the vulgar sort who judging according to the outward appearance which sometime beguileth the most prudent do verily think the most zealous in profession to be most religious in conversation when alas it is not so We may remember what Christ said of Wolves being in sheeps cloathing and what the Apostle too of Satans transforming into an Angel of light For mine own part I have ever vowed my study to be to studie to be quiet and to submit my self to reverent order I know how dangerous a thing it is to be a Church-rebel The Lord speaking of the Church of the Gentiles Cap. ult 12. said by the Prophet Isaiah I will extend peace to her like a river Who now should dare to stop the current which the Lord hath made and to instinge the peace that the highest hath decreed But to let this passe Besides this the Papists insult and triumph to see those those that professe themselves brethren to be at such deadly fewd among themselves Manasses against Ephraim and Ephraim against Manasses but both against Judah that is in their sense the Puritan against the Protestant the Protestant against the Puritan and both against the Papist Thinking our dissention a sufficient grace to their Church which maketh unity a special mark of verity I find that the end of Schisme is Heresie commonly the end of Heresie Atheisme the end of Atheisme utter desolation and destruction of soul and body And lastly when men through discontent because their brain may not rule cut themselves off from the Church and so transgress the sacred Lawes of Christian sosciety they are spiritually dead It is S. Aug assertion Spiritus humanus nunquam vivificat membra nisi fuerint unitd Aug. de Civ Dei sic Spiritus sanctus nunquam vivificat membra Ecclesiae nisi fuerint in pace unita The soul of man never quickens but those parts that are united so neither doth the holy Ghost but those members of the Church that are at peace together Wherefore as in Solomons material temple all was covered with gold within and without so in Gods spiritual temple which temple we are let all be beautified with love and peace within and without Remember Christs coat was seamless let us not rent it in peices the souldiers did and what they did in it they did against Christ so Qui pacem Christi concordiam rumpit adversus Christum facit In lib. de unitat Eccl. saith Cyprian he that breaks the peace and concord of Christ opposeth Christ the authour of it I have read a speech of Cassiodorus worth noting Non inveniri potest expressior forma conversationes Angelieae quam unitas socialis Cassiodor in Psal There cannot be a more express form or a more perfect resemblance of an Angelical conversation than friendly unity Far be it then from any of our thoughts to fill the Church of Christ with destraction or in the least measure to oppose the peace thereof Lib. de cur● Pastorali for it is most certainly true what Gregory the great saith Si Dei vocantur filij qui pacem faciunt proculdubio Satanae sunt filii qui pacem confundunt If they be called the sons of God that make peace and keep it Osiander questionless they are the sons of Satan that break it that confound it It was Osianders motion which I now make mine we are all one spiritual body let us therefore have all one spiritual mind It is unmeet that they should live at variance on earth who hope at last to meet and live together in heaven To conclude this whole point As those States are likely to flourish where execution follows good advice so is man when contemplation and attention are seconded by good action Contemplation and attention do generate Bernard action doth propagate without the first the latter is defective without the last the first is but abortive Barnard compares contemplation to Rachel which was more fair but action to Leah which was more fruitful Let me therefore for the mercies of Christ Jesus 1 Cor. 1.10 exhort men to practice what I have now propounded With Paul I will beseech you to do it I beseech you brethren by the name of our Lord Jesus Christ that ye all speak the same thing and that there be no divisions among you but that ye be perfectly joined together in the same mind and in the same judgment With the same Paul I will pray for you Rom. 15.5 6. that ye do it Now the God of patience and consolation grant you to be like minded one towards another according to Christ Jesus that we may with one mind and one mouth glorify God even the Father of our Lord Jesus Christ. And thus much concerning the third kind of peace that by Christs coming came into the world which is peace one with another The last kind of peace comes now to be treated of which is peace with all Gods creatures of which succinctly After Adam had disobeyed God the creatures began to disobey Adam Enmity attends ever at the heeles of sin Rom. ● The very creatures were sensible of mans apostasy being made subject by his offence unto vanity and therefore did they take their Creators part and turn enemy to rebellious man But as Christ our powerful Mediatour hath by his ever effectual obedience made our peace with God so by the same hath he made our peace with the Creatures All things work together for the good of those that are elect according to Gods purpose The Angels themselves who are the highest eminency and purest quality among creatures are reconciled to them that

Decalogus explicatus a living Decalogue his life is a comment on the commandments He walks up to his principles and priviledges answering his Gospel-light with a Gospel life Ille plus didicit quiplus facit A grain of grace is better than many pounds of gifts Obedience is better than sacrifice These lead to the top of all which is blessednesse This man shall be blessed in his deed Mark this against the Papists the Apostle doth not say for but in his deed 'T is an evidence of our blessednesse though not the ground of it the way though not the cause There is a blessednesse annexed to obedience not for the works sake but out of the mercy of God see then that we so carry as that we may come within the compasse of the blessing His disciples were more blessed in hearing Christ than his mother in bearing him Luke 11.28 DECVS SANCTORVM OR THE Saints Dignity PSAL. 149.9 This honour have all his Saints HOnor Christianorum Crux Christi The Cross of Christ is the Christians glory God forbid that any of Christs flock should glory in any thing save in the Cross of Christ There is pain indeed but there is pleasure too the pain is outward but the pleasure inward the pain is for a moment lasting but the pleasure time out of mind everlasting There is trouble in the Cross but hold out unto the end and the consequence of it will be rest world without end All afflictions are but light in comparison of that exceeding and eternal weight of glory that crowns them Besides the joy of the Holy Ghost is wrought in the hearts of the afflicted members of Jesus Christ weighs down the burden of that sorrow that is laid upon them Hence it is that they faint not for though the outward man perish yet is the inward man renewed day by day 2 Cor. 4.16 It is an infallible Maxim dictated by Gods Spirit That they that live godly in Christ Jesus shall suffer persecution 1 Cor. 4.12 13. But observe the magnanimity of the Martyrs Though they be reviled yet they bless though they be persecuted yet they suffer it though they be defamed yet they bless though their blood run down about their ears yet they rejoice forasmuch as they are partakers of Christs sufferings that when his glory shall be revealed they may be glad also with exceeding joy For whosoever suffereth reproach or any kind of persecution for the name of Christ keeping a good conscience happy are they for the Spirit of glory and of God resteth upon them and God on their part is glorified The Church of God which is the Congregation of Saints is compared to a City which is besieged ab hostibus oppugnatur non expugnatur which is assaulted but not vanquisht by any adverse power the gates of hell cannot prevail against it 1 Pet. 4.13 14. The Bush that Moses in a vision saw burning but not consuming did signifie the Church of God then in Egypt burning in the fiery furnace of tribulation yet free from consumption You may easily conceive the reason God was there Here am I said he to Moses Where the Lord is there is safety No power can destroy that which is supported by the highest power Vritur non comburitur the bush the Church doth burn but consumes not away it is preserved for greater glory and greater glory reserved for it For no doubt but the Saints the holy ones of the Holy One of Israel shall at length have the upper hand of their enemies Principalities powers and dominions do set themselves against them but what of that Principalities powers and dominions must submit unto them Wherefore Let the Saints be joyful in glory let them sing aloud upon their beds let the high praises of God be in their mouth and a two-edged sword in their hand to execute vengeance upon the heathen and punishments upon the people to bind their Kings with chains and their Nobles with fetters of iron to execute upon them the judgment written This honor have all his Saints Observe in these words these three parts 1. A Subject and that is Gods Saints 2. An Attribute which is a special honour proper and peculiar to the Saints exprest in the precedent words and here implied This honour 3. The latitude and extent of this attribute of honour all Gods Saints are partakers of it This honour have all his Saints The Subject must be the first subject of my discourse There are two sorts of Saints 1. Seeming Saints and 2. Real Saints Seeming Saints are whose Religion is terminated in outward appearances None can have a fairer outside none a fouler inside Whereupon our Saviour compares them by the name of Hypocrites to painted sepulchres and others give them the plausible appellation of white Devils Painted sepulchres are glorious without but within nothing visible but rottenness White Devils appear like Angels of light but do but search them and you shall find them Angels of darkness Devils though white as the Devil would have it and as the Negro's paint him as a colour contrary to their own Multa videntur quae non sunt Many good things appear by them but not one good thing can be found in them Our Saviour deciphered them by the name of Wolves in Sheeps clothing harmless in profession but in truth of a wolvish disposition like those in the Revelasion that said they were Jews and were not but the Synagogue of Satan These are Saints in the Devils name and of his making whose damnation is just and from whom good Lord deliver us Let us leave them as nothing to do with this Text nor this Text with them which hath only to do with Gods Saints And take this note with you Si vita sanct●rum nobis acerit appellatio sanctorum nihi proderit saith reverend Davenant The name of Saints will nover do us good if we lead not the good life of Saints There are real Saints Saints of God and they are Saints two ways 1. By Imputation 2. By Renovation By Imputation for to them the sanctity and righteousness of Jesus Christ is imputed in which respect the Saints gone were the Saints living are perfect in this lise John 17.19 Ephes 5.27 Tales nos amat Deus quales futu●i sumus ipsius dono non quales sumus nostro merito Saith an Ancient Councel For the holiness of our dear Saviour in a bottomless mercy and goodness imputed to them is in it self most perfect Of this our Saviour speaks when he saith For their sakes sanctifie I my self that they also may be sanctified through the truth And the Apostle delivers this doctrine thus That Christ loved his Church and he gave himself for it that he might sanctifie it and present it to himself a glorious Church not having spot or wrinckle or any such thing but that it should be holy and without blemish Were it not that they are not imputed and that Christs righteousness is