Miln turned about with the wheel of Time the covetous man is Sampson toiling for each corn not seeking because not seeing the things of above Nay this unhappy wretch is like the Miln-wheel which all the day long turns about and at night remains in the same place Covetousness brings nought home at last It is written of the fish Scolopendrae that having suckt in the fishers hook that sowre-sweet morsel She hath a rare trick to rid her from it For instantly she all her guts doth vomit Tarpëia daughter to the chief Keeper of Romes Capitol Goâ—â—â— An t â— is said to betray it into the enemies hand bargaining to have for this treason all the golden Bracelets upon her enemies left hands who when they were admitted did cast not only their Bracelets but Bucklers upon her through the weight whereof she was pressed to death Servas pecuniam Cypâ— â—â—em quae te servata non servat Possidere se credunt qui potius possidentur nec ad pecuniam suam domini sed magis pecuniae mancipati Sequi Chriftum quomodo possunt qui patrimonii vinculis detinentur Needless it was Babington in Genâ—s and but a Philosophical folly or pang that Crates cast his money into the Sea and said Ego te mergam ne mergar à te For wealth and godliness may meet But take heed and beware of Covetousness Covetousness is to be hated Quid non mâ—rtaâ—ia pectora câ—git Auri sacra fames Quae reverentia leoum Quis metus aut pudor est unquam properantis avari because it is 1. A sin against nature making our soul terrene which should be celestial 2. The procurer of a curse Wo tâ— them that join house to house 3. The root of many evils 4. A besotting sin Thou fool 5. A leader into snares which drown men in destruction and perdition Let your conversation be without covetousness Hebr. 13.5 Love Gods love to Man The beloved Disciple tells us God is love 1 Joh. 4.16 So he is four ways 1. Substantialiter Qâ—icquiâ— in Deo Dâ—us est Alst Not that we should think him to be a quality who is a living substance but There is nothing in God but God God is not accidentally but substantially good 2. Causaliter We love him because he first loved us Magnes amoris amor Love is both the loadstone and whetstone of love Our love is but the reflex of his 3. Activè loving all that he made Man especially The ground of this love being wholly in himself 4. Passivè Being lovely and most worthy to be beloved O taste and see that the Lord is good Psal 34.8 Mans love to God When the subject of our hatred is sin it cannot be too deep and when the object of our love is God it cannot be too high Too many love God as men the Physician Non propter se sed propter sanitatem Love all but God above all Ordo charitatis est ama post Deum Patrem This is Loves method first love God then our Kindred And if it happen that God and they come in competition Odium in suos pietas in Deum est then hatred to Kindred is piety to God Pilate that for love of men condemned Christ did kill himself Judas that for love of money betrayed his Lord hang'd himself and Julian's Treasurer that for Julian's love did leave Christ did vomit blood and die suddenly So let all thine enemies perish O Lord. Say not because we are commanded to love God with all our mind soul and strength therefore it is not lawful to love any thing else For we answer We may love something praeter Deum sed omnia propter Deum We may love other things beside God if we love them in and for God Christ will have of his Church her first love just love and onely love Therefore she is called his Turtle-dove for as that bird hath but one mate so the Church must have God only for her Love Love makes Christs yoke easie and his burden light Ovid. Chrysol Solus amor nescir difficultates Yea Love makes men Martyrs for God Audacâ—m faciebat amor God had rather men should love than fear him to be called Father than Master O love the Lord all ye his Saints Psal 31.23 I will love thee O Lord my strength Psal 18.1 Mans love to Man Why we should love one another this one briefly and pithily expresseth thus 1. Dilecti diligamus We are loved our selves therefore let us love 2. Disâ—â—â—oâ— diligamus they are beloved whom we are charged to love 3. Yea Diligentes diligamus they also love God and us whom God commands us to love S. John proves the necessity of loving one another 1 Joh. 4.11 in these words viz. If God then first so loved us then ought we also to love one another Wherein he comprehends four Arguments If God who is Maker of heaven and earth Lord of all and therefore our Governor and Superior loved us base creatures then much rather should we who are equals love one another If God first loved us then ought we to love one another It is the best motive to love to perceive that we are loved God loved us freely But it is also necessary we should love one another 1. Necessitate praecepti because he hath commanded us to love them 2. Necessitate naturae for nature compels us The Pythagorians as Plutarah reports if they were angry one with another never slept till they had shâ—â—â—en hands And Pliny reports of two goats which meeting on a narrow bridge Honor may be honored but Love will be abused 1 Cor. 13.7 so that they could not pass both together and yet were not able to turn The one lay down and let the other pass over his back Indeed we are ready enough to tread on one anothers backs but to bear one anothers necessities we are unwilling 3. Necessitate gratiae Love is a vertue so necessary that a Christian cannot be without it The Apostle reasons from the extent If God so loved us that is so well so truly and sincerely as he could not but do Qui est summum bonum verunâ— illud unicum est and so much even so that he sent his onely begotten Son that he should die for our sins Then ought we in some measure to love one another It is a sure signe we love God when we love our brethren For suth one elegantly As lines in a circle drawn from the center to the circumference the neerer they come to the center from whence they proceeded the neerer needs must they come one to another and the farther off they go from it the more are they distant one from another So Christians the neerer they come to God that indivisible Center of whom and to whom are all things Rom. 11.36 in their love the neerer must they needs come in affection one to another and the farther they go from him in
their defects out of the largeness of his bounty copiously supplied with a proportion of grace Old things are past behold all things are become new 2 Cor. 5.17 Among which All there is a new Fear by the secret influence of Mercy at the conversion of a sinner diffused into the heart that Fear of the Lord the beginning of wisdom Psal 111.10 By it all our desires are cast into a new mould so we frame our dispositions to a corâ—eâ— spondency to the rule of justice Gods will whereof as there is some part reserved in his own bosom from the knowledge of man not to be prayed into so there is aâ— much as concerns us both for faith and fact in acquiring a future everlasting blessed state Divino afflatu by Divine inspiration reveal'd lest to us in writing To this an hearty obedience is expected at our hands which is effected in us by us not by the strength of Nature that 's corrupted but by the power of the Holy Ghost that 's purely vigorous When we are thus wrought upon we become so fâ— in good that worldly persâ—sions be they never so plausible cannot without much reluctation work us to evil Gods elect when called are so altered by spiritual irradiations in their intellectual part by unresistible motions in their concupiscible that the whole bent of their desires of their thoughts through begun fear looks directly at the glory of their Maker Heavenly considerations do so affect them and an actual sense of Gods goodness doth so transport them that the Serpent like insinuation of the World the Flesh the Devil fastens not on them without oppugning what disple seth God Sin is loathsom as making them abominable to him Piety delectable as procuring favour from him His love rightly conceived of them and their expectation of highest preferment in the Heaven of heavens makes them fear lest they should lose both to offend him that dwelleth there So zealous is their care through a sense of misery so affectionate their fear through a sense partly of mercy and of justice partly that they become Argot eyed to look about lest they be foully overtaken with the pollution of sins running source What through infirmities which make them uncapable of perfection in this life they cannot accomplish they through this holy fear compass in desire which of God is graciously accepted accepting the good will for the good deed After this manner was Jacobs mind first moved with a multitude of ambiguous thoughts surprised fearing he had offended through an unreverend incivility His rushing into that place without requisite preparation where he received an heavenly Oracle and of which he held a reverend opinion as being the House of God begat in him such a strong suspicion of respassing that he was afraid Yet not so as to have been diffident of Gods mercy or in an academical suspence of his favour to have grown desperate but his fear was prudently tempered with three pure Ingredients growing in the Paradise of God Faith Hope and Love That fear therefore which was in him at first imperfect and initial by the mixture of these graces with it acquired perfection in him and became filial Comparatively alone are things on Earth perfect Absolute perfection is not here no not in cases spiritual to be aspir'd unto that 's for Heaven What the Apostle writ to the Corinthians cometh to pass as well here below as there above When that that is perfect is come 1 Cor 13.10 then that which is imperfect shall be done away So initial fear which by multiplicity of acts proves in time habitual comes to that height of excellency that it is made filial which also usher'd in by servile and initial causes them to cease and does all it self Not unlike the Dictator in Rome who ruling 1 Joh. 4.18 Timorem sciliceâ— servitem illum non amicalem other Officers did nothing Divine John seeing the Saints love to be full of confidence concludes it perfect and that perfection to exclude fear Perfect love casteth out fear This perfect love is coincident with filial fear which is of the children of the Free-woman The fear that it expels is servile proper unto vassals and is but of Hagars brats Rom. 8. We have not received saith the Doctor of the Gentiles the spirit of fear to bondage but of freedom They that are the freeborn of Heaven Denizens of the New Jerusalem are free from pannick terrors whereunto through the thundring threats of the Law slaves alone are subject and for which Devils tremble That ignoble brood of the Bondwoman who have no heart to serve God have no heart to come boldly to him base spiteful fear captivating their senses makes them flinch and decline his presence who allotteth to the slavishly fearful Rev. 21.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their part as the lake that burneth with fire and brimstone which is the second death But whose hearts are planted in a noble height being descended from the most High ravish'd with a loving fear of Divine Majesty scorn baseness and through fire and water neglecting themselves run to do him service Glorious are those attributes where with this above all other Fear is honored It is said to be filial where of Bernard gives the reason Quia non timet Deum quasi servus crudâ—lem dominum Rernâ— de timore Dei sed quasi filius dulcissimum patrem Because who hath it fears not God as an offending servant a severe master but as a gracious son a most indulgent father Not without Apostolical authority is it reputed Evangelical because wrought by the Gospel the law of liberty and subject to the Spirit of freedom For good cause it is reported chaste as is observed by learned Zunchy Zanch. lib. 1. de Relig. Quia qui sic timent castum habent cor For who are so given have a chaste heart toward God they fear him as a good wise her loving husband only out of love faith one Weemse In Psal 18. Hierom graceth it with the title of holy for that it is a sacred quality peculiar unto Saints through the propitious infusion of the Most Holy One of Israel Spiritual vigilancie over all our ways in our Christian deportment toward God and toward man springing from it moved a conceited Friar to call it Ostiarium anima the soul's Door-keeper As it admits not the Malignant spirit to break into the soul as it expelleth all unruly motions and unmannerly behaviours in the sight of God as it beats back and shuts the doors against all importunate suggestions of the black Prince of darkness and impious practices of malecontented sinners so it opens the everlasting gates of the immortal soul for the King of Glory to come in to take possession 'T was truly spoke of Siracides They that fear the Lord will keep their hearts to wit to receive him To express what happy security we enjoy by it in the state of
Tree the skin from the flesh or the flesh from the bones Deus intimior nobis intimo nostro He is nearer to us than we are to our selves though we see him not Gen. 28.16 1 Kings 20 28. Surely the Lord is in this place and I knew it not The Lord is God of the Hills and of the Valleys Am I a God at hand saith the Lord and not a God afar off Jer. 23.23 Whither shall I go from thy Spirit or whither shall I flee from thy presence If I ascend up into Heaven thou art there if I make my Bed in Hell Psal 139.7 8 9 10. thou art there if I take the wings of the Morning and dwell in the uttermost parts of the Sea even there shall thy hand lead me and thy right hand shall hold me Acts 17.27 He is not far from every one of us Of Gods Immutability God is only unchangeable by Reason his Essence is every way infinite and can no way move or change but is what he is alwayes the same If he were any way changed it were for better or worse but not to be worse for then he should pass from perfect to imperfect and cease to be God nor to be better for then formerly he was less perfect and so not God Men are mutable and there 's little hold to be taken of what they say of many it may be said as Tertullian of the Peacock All in changeable Colours As Aeneas Sylvius said of Italy Novitate quâdam nihil habet stabile there 's no taking their words But God and all that is in God is unchangeable for this is an Attribute that like a silken string through a Chain of Pearl runneth through all the rest his mercy is unchangeable it endureth for ever so his counsel mutat sententiam sed non decretum he may change his sentence the outward threatning or promise but not his inward Decree he may will a Change but not change his Will And whereas God is said to repent it is after another manner than man repents Repentance with man is the changing of his Will Repentance with God Aliud est mutare voluntatem aliud vâ—lle mutationem Aquinas is the willing of a change It is mutatio rei non Dei effectus non affectus facti non consilii Gods Repentance is not a change of his will but of his work It noteth only saith Mr. Perkins the alteration of things and actions done by him and no change of his Purpose and secret Decree which is immutable What he hath written he hath written as Pilate said peremptorily there 's no removing of him So his love is immutable his heart is the same to us in the diversity of outward conditions we are changed in estate and opinion but God he is not changed 'T is true Job saith Thou art turned to be cruel Job 30.21 Brentius but he speaketh only according to his own feeling and apprehension Mutatus es mihi in tyrannum Thou art turned Tyrant towards me so Brentius rendreth it But this was out of the vehemency of his pain and the sense of his flesh which should have been silenced and faith exalted which would have told him Psal 119.75 That in very faithfulness God afflicted him that he might be true to his soul Hence we may plainly perceive the more mutable we are the less we are like God God is immutably holy but we have an heart that loves to wander He is alwayes the same but we are soon removed soon shaken in mind whirried about with every blast blown down with every temptation which should make us loath our selves for our own fickle purposes and changeable resolutions But the more we do continue in the good we have learned and been assured of the more we do resemble the divine perfection Let us go to him also to establish and settle our spirits God that is unchangeable in himself can bring us into an immutable estate of grace against which all the gates of Hell cannot prevail There be not quiet till you have gotten such gifts from him as are without Repentance the fruits of Eternal grace and the pledges of Eternal glory And carry we our selves to him as unto an immutable good in the greatest change of things see him alwayes the same when there is little in the Creature there is as much in God as ever Yea and let us grow up in the Image of God here and get good evidences from Heaven where we shall by God be made immutable too though by grace only and dependency of gift and have the Image of God perfectly restored unto us and be unchangeable in body and soul And let us hasten our selves hence in holy desires being in the midst of so many changes in this life wherein we are subject to so many alterations I am that I am I am hath sent me unto you Exod. 3.14 The strength of Israel will not lie nor repent for he is not a man that he should repent 1 Sam. 15.29 Psal 89.34 Ps 102.26 27. Mal. 3.6 My Covenant will I not break nor alter the thing that is gone out of my lips They shall perish but thou shalt endure yea all of them shall wax old like a Garment As a vesture shalt thou change them and they shall be changed But thou art the same and thy years shall have no end I am the Lord Jam. 1.17 I change not The Father of Lights with whom is no variableness neither shadow of turning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the Goodness of God Bâ—nitas Dei est quâ Deus in se maximè perfectus appetibilis omniumque extra se appetibilium bonorum causa est Psal 119.68 Goodness referred to God is that property in God whereby he is in himself most good and communicateth his good things to others God and wicked men are like unto true and counterfeit money the one seem to be good but are not the other both seems and is good Phocian was sirnam'd Bonus but what was his goodness more than a silver sin God is good Originally others are good by participation only There is none good but one Matth. 19.17 Psal 119.68 Psal 34.8 Rom. 11.22 that is God Thou art good and doest good O taste and see that the Lord is good Here let it be noted that both goodness and severity are attributed to God yet there are not two things much less two opposite things in God who is a simple Essence They are the same in God opposed not formally but in regard of the effect as is the same heat of the Sun which hardens the clay and softens the wax God hath revealed himself to be both merciful and just Separate not these things which God hath joyned but joyntly consider of them and it will help against two dangerous temptations viz. 1. Despair and 2. Presumption which are the two Arms of the Devil whereby he gathers up
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 moribusâ—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 Aâ—â—st quandâ— quis idem patitur quod alteri fecit Vocatur à Graecis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi reciproâ—â— mutua passio à verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est vicissim patior A Latinis Talio jus talionis quia talia tribuuntur qualia quis fâ—cit Aulus Gâ—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 Evangeliâ— inquit quâ— mensurâ— metieritis remetietur vebis Et Propheta Esaias vae tibi qui spolias alterum quoniam ipse spâ—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 â—ex justor â—lla est Quamnâ—cis artisicâ—s arte pâ—riâ—â— sâ—â— 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 Jacâ—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 braâ—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 bâ—â—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
sinful and diseased parts of the Soul for as in Original sin there is the seed plot of all evil so in Regeneration there is the Root of all actual Graces Therefore who ever will have the comfort of Sanctification must look that they have not only illumination in their minds but also renovation of their hearts It s no advantage with the Toad to have a Pearl in the Head and poyson all over the body Gods children are called Temples of God and of the Holy Ghost now as the Temple consisted of three parts viz. Sanctuarium sanctum and sanctum sanctorum so doth man the body is as the outer Court the Soul as the holy place and the Spirit as the most holy and Sanctification as a golden vein must run thorow all these When we fall into Sin we are like unto a man which falls upon a heap of stones and into the mire such a one may be quickly washed but not so soon healed even so Justification is at once but Sanctification comes on gradually For it is with man as it was with the house wherein was the fretting and spreading Leprosie mentioned Levit. 14.41 c. For though that House might be scraped round about and much rubbish and corrupt materialls be removed yet the Leprosie did not cease till the house with the stones and timber and morter of it were all broken down So 't is with man Grace may do much and alter many things that were amiss in him and make him leave many sins to which he was formerly given but to have Sin wholly cast out and left that is not to be expected These reliquiâ—â— vetustatis as Austin calls them remain till this earthly Tabernacle of his body be by death pulled down and dissolved There is an outward and an inward Sanctification he is not a Jew which is one outwardly Judas seemed to be a Saint yet he was a Devil Let us intreat the Lord to sanctifie our hearts as well as our hands our Souls and Consciences as well as our tongues That is true Sanctification that begineth at the heart and from thence floweth to all the parts What should we do with a fair and beautiful Apple if the core be rotten A straw for an outward glorious Profession if there be no truth in the inward parts Libanius the Sophister reports that a Painter being one day desirous to paint Apollo upon a Laurel board the colours would not stick but were rejected out of which his Fancy found out this extraction that the chaste Daphne concerning whom the Poets feign that flying from Apollo En peragit cursus sarda Diana snos who attempted to ravish her she was turned into a Laurel Tree could not endure him even in painting and rejected him after the loss of her sensitive powers Indeed good Souls do even to death resent the least image and offer of impurity The very God of peace sanctifie you wholly 1 Thess 5.23 But ye are washed 1 Cor. 6.11 but ye are sanctified by the Spirit of our God To receive an inheritance among all them who are sanctified Act. 20 32. Adoption A child of God is two wayes By 1. Nature 2. Grace The child of God by nature Adoptio est gratuita assumptio personae non habentis jus in haereditate ad participationem hereditatis So the Civilians define it is Christ as he is the eternal Son of God A child by grace is three ways 1. By creation thus Adam before his fall and the good Angels are the children of God 2. By personal union thus Christ as he is man is the Child of God 3. By the grace of Adoption thus are all true believers In this grace of adoption there be two acts of God One is Acceptation whereby God accepts men for his children The other is Regeneration whereby men are born of God when the Image of God is restored in them in righteousness and true holiness The excellency of this benefit is great every way for Titulo redemptitionis adoptionis 1. He which is the child of God is heir and fellow-heir with Christ and that of the kingdom of heaven Rom. 8.17 And of all things in heaven and earth 1 Cor. 3.22 He hath title in this life and shall have possession in the life to come All Gods sons are heirs not so the sons of earthly Princes Gods children are all higher than the Kings of the earth 2. Again He who is Gods child hath the Angels of God to attend on him and to minister unto him for his good and salvation Heb. 1.14 If Jacob was at such pains and patience to become son-in-law to Laban if David held it so great a matter to be son-in-law to the King what is it then to be sons and daughters to the Lord Almighty As many as received him John 1.12 to them gave he priviledge to become the sons of God Behold 1 John 3.1 what manner of love the Father hath bestowed upon us that we should be called the sons of God Consolation The Devil is mans Accuser 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in full opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy Spirit is his Comforter whose office it is to make intercession in our hearts to God for us and upon our true repentance to make our apology to comfort us by discovering our graces and pleading our evidences which they who refuse to read over and rest upon they do help Satan the accuser taking his part against themselves As it is not meet for a Judge to ride in his own circuit so nor for a doubting Christian to judge in his own case It 's storied that a Minister once could have no rest in his spirit until he went to visit a certain man to whose house coming late in the night and all being in bed except the man alone Truly said the Minister here I am but I know not to what end Yes said the other but God knoweth for I have made away so many childrens portions and here 's the rope in my pocket with which I was going to hang my self But how saith the Minister if I can tell you of one that made away more and yet was saved Who was that saith the man I pray Adam who being a publique person and intrusted with all for his posterity fell and so lost all Thus it is God that shines through the creature and comforteth by the means The soul is apt to seek the living amongst the dead to hang her comforts on every hedge But as air lights not without the sun and as fuel heats not without fire so neither can any thing soundly comfort us without God God who comforteth us in all our tribulation 2 Cor. 1.4 that we may be able to comfort them which be in any trouble by the comfort wherewith we our selves are comforted of God Grace GRace is twofold 1. Active in God his free favour 2. Passive from God grace wrought in man
killeth the foolish man and envy slayeth the silly one It begins at the eyes but rots down into the bones Invidi◠Sicul◠non invenere Tyranui tormentum Hor Epist It is the same to the whole man that rust is to iron Socrates called it serram animae the souls saw and wished that envious men had more ears and eyes than others that they might have the more torment by beholding and hearing of other mens happinesses Invidia simul peccat plectitur For because it cannot come at another mans heart it feeds upon its own Like the little Fly to put out the candle it burns it self Or like the Bee it loseth its sting and life together Or like the Viper that leapt upon Pauls hand to hurt him but perished in the fire Or as the Snake in the fable that licked off her own tongue envying teeth to the File in the forge Or like him in Pausanius who envying the glory of Theagines a famous Wrestler whipt his Statue set up in honour of him after his death every night so long till at length it fell upon him and killed him Of the party whom he envieth at least in his heart because he wisheth him out of the world as Caracalla did his brother Geta of whom he said Divus sit modo non sit vivus I would he were any where so as I were rid of him Whosoever hateth his brother is a murderer In a word Envy looketh with a spightful eye like that of the Basilisk that hurteth the object upon which it sixeth Bitter envying Jam 3.14 15. It is earthly sensual and devilish Enmity Enmity is opposed to Amity and is Hatred irreconcileable Nothing can be said more this way for an Enemy may be reconciled but Enmity cannot It is a mutual malevolence between parties with a mutual desire to hurt and destroy each other There is Antipathy amongst creatures The mortal hatred between the Horse and the Bear the Swan and the Eagle the lesser Birds and the Owle c. The report is also though by some refuted between the Toad and Spider Magirus that they poisonously destroy each other As also that a Lyon is afraid of a Cock. Pliny saith The brood of Serpents and the generation of Mankind are irreconcileable enemies to each other And Bodinus saith there is such a capital antipathy between the Woman and the Serpent that in a great multitude of Men if there be but one Woman amongst them he makes at her and stings her about the heel But the sharpest hostility is betwixt the godly seed of the Woman and the wicked seed of the spiritual serpent Satan who so far as he is discovered to be what he is indeed is hated and abhorred of Mankind in general as he hates all Mankind without exception I will put enmity between thee and the woman Gen. 3.15 and between thy seed and her seed it shall bruise thy head and thou shalt bruise his heel Self-denial In the very root of it 't is such a disposition or frame of heart in a man which inclines him that is makes him willing and ready to neglect himself in all personal and self-accommodations especially in outward things when and as the glory of God and general good of men require it for their furtherance and advancement He submits all interests ends and enjoyments whatsoever to the glory of God and good of men according to the occasions and exigencies of thes◠He doth things contrary to his own interests and to the discommodating of himself in a manner denying any such person in being as himself This is prest 1. By express precept and command 1 Cor. 10.24 2. By the great example of Jesus Christ himself the Lord of all the Pattern in the Mount He laid down his life for us 1 Joh. 3.16 Rom. 15.3 3. By the example of some Saints 1 Cor. 9.9 Phil. 2.3 4. By the great promise of life and salvation Mat. 19.29 10.30 Mark 10.29.30 alibi Thus he casts the world into this heavenly Ecstasie by provoking men to drink their fill of the hope and expectation of the glory and great things of the world to come 5. By a formidable Engine able to batter and break in peeces the most adamantine heart Mat. 10.37 38 39. cap. 5.29 30. It 's the greatest slavery in the world to be subject to our own passions For Just Martyr a man may be overcome of his enemy either by fortune or advantage which when they alter he may recover his honour and repair his loss because he still bath the heart and courage which he had at first But he that is overcome of his own passions is in desperate case because the inward hold which was his own is lost It is the greatest victory to overcome ones self and to give his judgment power over his affections which will ever advise him to unmask those blind guides and to look to that course which is most for his honour and safety Valentinian the Emperor dying affirmed That he was proud of one of his victories only viz. That he had overcome his own flesh that worst of enemies Darius in fight against Alexander cast the Crown from his head that he might run away with more speed Let us much more cast away every impediment and run with patience the race that is set before us A man must deny 1. Suos his friends 2. Sua his goods 3. Seipsum himself This last is the most difficult A man will rather say nay to all the world Proximus egomet mibi than to himself yet either this must be done or else he himself is undone If any man will come after me Mat. 16.24 let him deny himself Self-love He that is wholly shut up within himself is an odious person And the place he lives in longs for a vomit to spue him out It is his Pleasure his Profit and Preferment Haec tria pro trino numine mundus habet saith one that is the natural mans Trinity and his Carnal self that is these in Unity self-Self-love writes as that Emperor did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for mine own use only It makes men like those envious Athenians who sacrificed for none but themselves and their neighbors of Chios Contrariwise true Christian love wisheth well to Community Quoted by Mr. Burroughs His heart divis I would to God said Mr. Dod I were the worst Minister in England Not wishing himself worse but others better Much like that of Paul Act. 26.29 Self must be shouldred out all private interests let fall and all self-respects drowned in the glory of God and the publick good or else we want that pious ingenuity that becometh Saints It is said of Cato Lucan that he did Toti genitum se credere mundo And Timothy was of a choise and excellent spirit that naturally cared for the Churches welfare Phil. 2.20 Men shall be lovers of their own selves 2 Tim. 3.2 For all
who are of the day be sober 1 Thes 5.8 Luxurie Luxuria negligentia mores sunt hominum non temporis vitia Seneâ— Epictetus may say semper aliquid discâ—ns senesco But Polixenus semper aliquid bibens nihil ex timesco Seneca speaks of some that singulis auribus bina aut terna dependent patrimenia hanged two or three Lordships at their eares And such are those amongst us as one saith that turn their lands into laces and rents into ruffs c. Usually such persons spend all till they leave themselves nothing at all Preter celum canum M. Livius but ayr to breath in and earth to tread upon as a certain Roman prodigal boasted That 's for the back Quid enim majore Chachinne Excipitur vulgi quà m pauper Apicius Iuv. Sat. 11. Valer. now for the belly It is reported that the expences of Apicius his kitchin amounted to more than two Millions of gold He having eaten up his estate and finding by his account that he had no more then 200000. Crowns remaining thought himself poor and that this sufficed not to maintain his luxurie whereupon he drank down a glasse of poyson Some say he hanged himselfe The glutton Philoxenus is said to inveigh against nature for making his neck so short and to wish himself a Cranes neck that the pleasure and tasâ— of meat might be longer in rellishing To such a one neither water land nor air is sufficient Suttan Solyman was so given to it Turk Hist fol. 144. that when his brother Musa drew neer unto the place where he lay as his manner was banqueting with great pleasure in his camp and full of wine he was not sensible of the danger Nay when newes was brought unto him that his brother was at hand with a great power he in his drunkennesse caused the messenger that brought the newes to be beaten and when he had with greater earnestness than was to his liking affirmed that his report to be true he commanded him to be slain for troubling his mirth But Strabo writes of the Gaules Grimst p. 58. the ancient inhabitants of France that they were so temperate as that they did avoid by all meanes to be fat and big-bellied and if any young man were biggar than a certain measure he was blamed It was said of Ninias second King of the Assyrians Summum bonum in ventre aut sub ventre posuit that he was old excellent at eating and drinking And of Sardanapalus one of the same line Tully tells us that his gut was his God And Plutarch that he hired men to devise new pleasures for him What mines are able to maintain the expences of Prodigality It was usually said of Henry Duke of Guise that he was the greatest usurer in France because he had turned all his estate into obligations These three saith one B. B. B. Back Belly and Building fine clothes sumptuous feasts and over-stately structures like the daughters of the horse-leech suck out the blood of mens substance The Prodigal makes his own hands his Executors and his own eyes his overseers drawing much of his Patrimony through his throat and spending the rest upon harlots who usually leave him as bare as crowes do a dead Carcass Ruine follows riot at the heeles Luxurie is attended by beggery A famous and ample instance we have in that Parable Luk. 15 And daily experience shews it to be a plain truth But behold a worse mischief As the clouds darken heaven so intemperate banqueting the mind Chrysologus As the violence of winds and waves sinkes a ship so luxurie our soules and bodies in the depth of Hell He that loveth pleasure shall be a poor man he that loveth wine and oil shall not be rich Prov. 21.17 We to them that are at ease in Zion Amos 6.1 4 6. That eat the lambs out of the flock and the calves out of the midst of the stall That drink wine in bowles and anoint themselves with the chief ointment c. Zeal It is the Extream heat of all the affections when they are seething or hissing hot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when we love God and his people out of a pure heart fervently He loveth not at all in Gods account whose love is not ardent desires eager hopes longing Non amat qui non Zelat Aust hatred deadly anger fierce grief deep fear terrible voyce eyes hands gestures actions all lively Unto true Christian Zeal there be these six things required Will. Dict. 1. A desire after something which is truly good or against something which is evil indeed 2. That in this desire there be earnestness and vehemency 3. That there be a grief for this good thing we desire or for some abuse done to it 4. That this desire and grief be tempered with charity and discretion 5. That we seek not our own but Gods glory 6. Lastly that all this do proceed and come from sincere and distinct knowledge of the word Gal. 4.18 Rom. 10.3 1 Cor. 10.31 Zeal without knowledge is dangerous as appeared in the Jews and doth in many others It makes men proud and having drunk in an opinion they cannot be removed with reason As a man cannot write in a paper already written nor plow in a ground over-runne with bushes so it is hard to fasten any reason upon a mind prepossest with fancy Zeal is such a thing which if it be well ordered is most beautiful in a Christian but if not a thing of exceeding danger as fire in moderation is most comfortable in extremity most fearful Seperate Zeal and knowledge and they become both unprofitable But wisely join them and they perfect a Christian being like a precious Diamond in a Ring of Gold For Zeal without knowledge is like a little ship without ballast and fraught but with a great many sailes which is soon either dasht against the rocks or topped over And knowledge without Zeal is like a goodly great ship well ballasted and richly fraughted but without any sailes which quickly falleth into the hands of Pirates because it can make no speed It is good to be zealously affected alwayes in a good matter but Zeal misplaced how dangerous is it It is better to creep in a good way than to run in a wrong way Even idleness is better than such dillgence Yet they who misplace their Zeal are commonly more in diligence than they who place it aright and they who are in a false way make more hast than they who are in a true The nature of man will carry him two miles at his own bidding rather than one at Gods Zeal without knowledge is as wild-fire in a fooles hand it is like the Devil in the Demoniack that casts him sometimes into the fire and sometimes into the water Examples of holy Zealots were Bucholcer Luther Laurentius Athanasius Ignatius Paul Baruch of whom it is said Nehem. 3.20 Seipsum accendit 〈◊〉 〈◊〉
all that therein is being himself of opinion that God in Essence one and in himself immutable without change or diversity yet for the manifesting of his omnipotency and power as he had created in the world sundry kinds of people much differing both in nature manners and condition and yet all framed to the image of himself So was he also contented to be of them diversly served according to the diversity of their nature and manners But there is but one true Religion 1. Because there is but one true God the object of true Religion Eph. 4.4 2. Because there but is one end and scope of Christian life and duty and that is eternal blessedness and one way to that mark which is Christ himself and one walking in that way which is Christian practice 3. Because there can be no agreement together of two divers religions no more than iron and clay can be tempered together 2 Còr. 6.14 15 Joh. 4.24 4. Because of the express word of God 1. Commanding straitly that himself be worshipped alone and enduring no compeer Exod. 20.3 2. Prohibiting that no tribe or family man or woman should turn his heart from the Lord to any other God Deut. 29 18. 3. Threatning severely to stretch out his hand upon them that swear by the Lord and by Malcham Zeph. 1.5 4. Executing his wrath and displeasure upon this mixture of Religion spewing out of his mouth those that are neither hot nor cold Rev. 3.16 Popish religion saith Were I to chuse a religion to license lasciviousness and gratifie the flesh it should be the Popish Religion said Sir Walt. Rawl that a lewd miscreant or infidel in the businesse of the Altar partakes of the true holy and blood of Christ that men may save the labour of searching for that it is both easy and safe to beleeve with the Church at a venture the bare act of the Sacrament confers grace without faith that the meer signe of the Crosse made by a Jew or infidel is of force to drive away the Devil that Masse in the very work wrought doth not onely pardon our sins in this life but when we lye frying in purgatory that Almes given merit heaven dispose to justification satisfy God for sin that abstinence from some meates and drinks is meritorious that indulgences may dispence with sin afterward to be comitted that one man may deliver anothers soul out of torments So that he that wants neither mony or friends needs not fear the smart of sins O Religion sweet to the wealthy to the needy desperateâ— Valdus of France Wickliffe of England Hierom of Prague and Luther of Germany framed not a new Church but reformed the old they endeavoured and not without happy success to cleanse and scoure restore and reforme those Churches which were foiled filthily with the blemishes of disorder and errour Cardinal Wolsey when bidden not for to fear the King loved him as well as ever he did said that was not the cause of his sadnesse but had he served God as diligently as he had done the King he would never bave forsaken him in his gray hairs Anselmus A godly person seeing a woman curious about her person to please her lover and himself not so diligent to please his God cryed out O miserable man whom so infinite love blessings and riches cannot provoke to such carâ— and diligence of pleasing God Tertul. as the vilest things do make our industry to please the Devil Religion is the greatest enemy to religion the false to the true Favos etiam vespae faciunt Omnia cum liceant non licet esse pium Wasps also make combs though instead of honey we find Gun-powder Traytours against Kings and Kingdomes must be punished in an high degree and great reason But why when hourely we hear high treason against God goes that uncensured so much as with a word The Egyptians worshipped whatsoever they conceived comely And Zenophanes saith if beasts could paint they would pourtray God to their own shape and feature because they can conceive no further Fourteen principal cities in Germany protested for Luther from whence came the name of the Protestant Religion It was the offer of great Cham the Tartarian Prince Tuus Pontifâ—x meus Pontifex 〈◊〉 tuus Lutherus meus Lutherus eâ—â—o Buâ—â—ing of whom Lipsius reports that when Stephanus the mighty King of Poland was departed sent a Legate to them telling them he would be of any religion if he might reign Of Charles the fifth Emperour it is said his actions that seemed most favourable were the most pernicious to Religion However truth of Religion is not to be judged by the prosperity or adversity of the Professours Religion is rather a setler than stickler in Policy if they work otherwise they labour out of their vineyard and move out of their proper spheare Far then is Religion from overthrowing government or everting the degrees of superiority and inferiority that be among men True indeed we are all one in Christo Gal. 3.28 but not in mundo in Christ but not in the world Christ died indifferently for all that is for servants as well as for masters yet the degrees that be in the world must be retained and acknowledged to the end of the world Yet in all ages Religion hath been slandered Elias was called a troubler Paul an Innovator Luther a trumpeter of rebellion Melanchton a blasphemer of God and his Saints Calvin a Mahometan Zanchius an Anabaptist a Zwenckfeldian a Novatian and what not Contra Sychophantae morsum non est remedium Arminius paved his way first by aspersing the fame and authority of Calvin Zuinglius Beza Martyr and other champions of the truth The Papists reported the Waldenses those ancient Protestants to be Manichees Arrians Catharists c. As they do us to be Libertines Enthusiasts Atheists c. Thus they set their mouths against heaven and their tongue walketh through the earth Psal 73.9 But well said one God will cut out such false tongues Psal 12.3 And broyl them upon coales of Juniper Psal 120.4 However Religion is both the bulwark and beauty muniment and ornament of a land Even as Sampsons strength and glory lay in his hair so doth the strength and glory of a land consist in Gods sincere service which if it should be shaved and deprived of though every shower were a shower of gold saith a Divine every stone in the land a pearle every beggar an honourable Senator every fool as wise as Solomon every weakling as strong as Sampson yet for all our wealth honour strength wisdome and glory we shall sing a doleful Miserere with Phineas wife The glory is departed for Religion is gone If any man among you seeme to be religious and bridleth not his tongue Jam. 1.26 27. but deceiveth his own heart this mans religion is vain Pure religion and undefiled before God and the Father is this to visit the fatherlesse and widows
in their affliction and to keep himself unspotted from the world Divine Worship The Serpents Grammar first taught Deum pluraliter declinare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eritis siâ—ut Dii Ye shall be as Gods And here is the first broaching of plurality of Gods which since this time hath multiplied to an innumerable rabble of false gods Of Divine powers adored by the heathens Hesiod reckons up thirty thousand that were in his time What an Army may we think there were of them in after ages It is said that in China are no fewer than an hundred thousand Idols See Mr. Fullers Pantheon But all religious service done to any but God is manifestly condemned as impious Be the gods of the Heathens good fellows the true God is a jealous God and will not share his glory with another Read 1 Cor. 8.5 6. Worship is either 1. Civil Or 2. Divine The former may be given to men and it is twofold 1. A civil worship of duty from inferiours to their Superiors as from children to their Parents from servants to their Masters from subjects to their Magistrates 2. A civil worship of curtesie which is from equals when one equal will bow to another or when a Superior bows down to his inferiour But the latter is Gods peculiar For nothing but God or that which we make a God is or can be worshipped Either he is a God whom we worship or as much as in us lies we make him one Whatever creature shares in this honour this honour ipso facto sets it up above and makes it more than a creature The very Heathens thought every thing below a God below worship Indeed Papists have worship for creatures and they have distinction for it but no Scripture for it They tell us of their Latria worship onely proper to God and Dulia which is for Saints and Huperdulia which is for the Virgin Mary and for the signe of the Crosse Thus they make vain distinctions which God and the Scripture make not They that invent a worship must invent a doctrine to maintain it by And indeed vain distinctions are good enough to maintain vain superstitions This divine worship of God is twofold 1. Internal and 2. External The former is to love God fear God and trust upon him These are acts of inward worship The latter is nothing else but the serving of the Lord according to his own institution Dâ—o serviendum ell non ex arbitrio sed ex imperio Tert. in those several wayes wherein God will be honoured and served by humble adoration supplication c. God requireth both and there is a necessity of joyning both together but internal worship is the chief External worship honours God most but internal worship pleases God most The external worship may be compleat in it self but is never pleasing to God without the internal Internal is compleat in it self and pleasing unto God without the external But in both we must be zealous The Lacedemonians though sore assailed by the Peâ—sians would not resist till their sacrifices to their gods were fully ended God is a Spirit John 4.24 and they that worship him must worship him in Spirit and in truth To these we oppose the profane person he hath no gods at all in matters of Religion his heart is a piece of dead flesh without feeling of love of fear of care or of paines from the deep strokes of a revenging conscience custom of sin hath wrought his senselesness which hath been so long entertained that it pleads habitation we are born sinful but have made our selves profane at the first he sinned and cares not now he sins and knows not appetite is his Lord and reason his servant when ought succeedeth to him he sacrificeth to his nets and thank either his fortune or his wit and will rather make a false god than acknowledge the true His conscience would fain speak with him but he will not hear it and when it cries aloud in his ear for audience he drowns it with good fellowship He never names God but in his oaths never thinks of him but in extremity The inevitable necessity of Gods decree makes him desperately carelesse so with good food he poysons himself his usuallest Theme is the boast of his young sins which he can still joy in though he cannot commit He cannot think of death without terrour which he fears worse than Hell because this he is sure of the other he but doubts of He comes to the Church as to the Theatre but not so willingly for company custome recreation perhaps for sleep He is hated of God as much as he hateth goodnesse and differs little from a Devil but that he hath a body The Law is made for the unholy and profane 1 Tim. 1.9 Look diligently lest there be any profane person as Esau Heb. 12.16 Servant of men There is a service due from man to man but comparatively to our service of God we must not be the servants of men We ought to serve men heartily but we must serve none but God with all our hearts He is a servant of men in the Apostles sense 1 Cor. 7.23 that subjects himself to their lusts either for hope or fear labouring to please men though it be with sinning against and provoking God That Rule holds good in Rhetorick but not in Divinity Cicero Non ad veritatem solùm sed etiam ad opinionem corum qui andiunt accommodanda est oratio This was a Principle held very fast by the Heathens Magis ob temperandum est Diis apud quos diutius manendum erit quà m hominibus Witnesse Antigoua in Sophacles quibuscum admodum brevi tempore vivendum est Better obey God with whom we must ever live than men with whom we have but a while to continue Men-pleasers that curry favour with all they lose a friend of God neither do they long hold in with those whom for present they do so much please Whether it be right in the sight of God Acts 4.19 to hearken unto men more than unto God judge ye Servant of sin Every man till regenerate is a servant to sin and overcome by it Quot vitis tot domiâ—i till the grace of regeneration do renue him and set him at liberty All unregenerate men have put their neck into sins yoke and are unwilling to have it taken off again Sin may have a twofold prevalency or dominion over a man 1. Either with a full and plenary consent 2. Or else unwillingly with reluctancy and contradiction As Josephus saith of Herod that he raigned over the Jews for many year by meer force they opposing and resisting of him but afterwards they willingly consented to him By this distinction Divines use to resolve that case of conscience whether a godly man may be said to be under a reigning sinne for as we understand the word reigning as aforesaid so it is true or false c.
in every one that is called God And forasmuch as the Essence and the Persons are inseparable whatsoever is properly called God is a Person What Motion what Quality what Inspiration can be called God He is a Person because we are baptized in his Name He is the Author of this institution He is the Director of the whole act by his authority by his command by his power the water is sanctified the baptized are renewed the whole work is happily accomplished For all is done in the Name of the Father and the Son and the Holy Ghost not in the name of a Motion of a Quality of an Inspiration He is a Person because the properties of a Person are attributed to him Luk. 11.12 Joh. 16. Joh. 14.1 Cor. 12.11 Act. 13.2.1 Joh. 5.7 Rom. 8. He is sud to teach us heavenly knowledge to lead us into all truth to comfort the afflicted members of Jesus Christ to distribute gifts and graces according to his good pleasure to call and send Apostles to bear witness in heaven with the Father and the Son to bear witness with our spirits that we are the sons of God to cry in our hearts Abba Father to make intercessions for us with groanings that cannot be uttered These are not effects proper to a Motion or a Quality or an Inspiration Lastly He is distinguished most manifestly from the Gifts of God Dona honoraria There are diversity of gifts but the same Spirit the same Spirit distributing these gifts so divers where it will Thus it is apparent that the Spirit of the Son is a Person And as he is a Person so is he 2. A distinct Person from the Father and the Son Non aliud sed alius Not essentially differing noted by the first word but hypostatically noted by the last And as he is a Person so is he 2. A distinct Person from the Father and the Son Non aliud sed alius Not essentially differing noted by the first word but hypostatically noted by the last And that because he is the Spirit of the Father and the Son He cannot be said to be his own Spirit as the Father cannot be said to be his own Father or the Son his own Son that is as absurd as this Again because he is said to be another from them both I will ask the Futher Joh. 14.16 and he shall send you another Comforter Christ whilst he was on earth was a Comfort unto his Disciples wherefore lest diffidence and despair by reason of the great persecutions they should suffer after his departure should break their hearts and sorrow ruine them he prays the Father to send them another Comforter and promiseth he will see it done for their assurance cap. 15.26 He will send him from the Father Furthermore He hath a relative property and characteristical note several from theirs putting a difference betwixt them and him He onely proceeds from the Father and the Son He onely appeared under the form of an innocent Dove and of fiery cloven tongues By his immediate operation Christ was conceived in the womb of the Virgin and by his immediate operation Gods children are throughly sanctified and furnished unto every good work Last of all The Father sends him that so sends him whence he is neither the Father nor the Son but one from them It is a marvellous impropriety of speech that a man should be said to send himself but proper it is to say he comes of his own accord Forasmuch therefore as the Spirit is said to be sent from the Father and the Son and as here God sent forth the Spirit of his Son He is a Person distinct from them both Which is the thing I intended to demonstrate As he is a Person so is he the third and last Person not last in time nor last in nature nor last in dignity but last in the order and manner of subsisting and of performing such works as are common to them all called works ab extra as Creation Redemption Preservation Justification Sanctification c. Having briefly gone over these two points I shall endeavour by Gods grace to do the like in the next which is this 3. That there are Three Persons in the Deity to whom the Divine Essence is communicated The Father the Son the Spirit For humane Reason fully to conceive so high a mystery is impossible What therefore we must learn hereof the Scripture teacheth Faith receives and Reason must not contradict Rather imbrace those depths of knowledge with admiration than by an over-curious inquisition to dive into it and return unsatisfied and sore troubled Yet because Ignorance needs information and Curiosity requires confirmation I will say somewhat though little of it The Platonists acknowledge in God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Mind or Understanding a Word a Spirit By Understanding they understand the Father by the Word the Son who by S. Joh. 1.1 is expresly called the Word by Spirit the Third Person proceeding from the Father and the Son called The Love of God Hence Divines conceive the matter thus The Father is quasi Deus intelligens God understanding The Son who is the express Image of the Father is quasi Dens intellectus God understood callâ—d the Wisdom of the Father the Image of the Father the Word of God as a word is but the image of the understanding The Spirit breathed and proceeding from the Father and the Son is quasi Deus dilectus God is Love saith S. Lombard John hence by Lombard said to be that Love wherewith the Father loves the Son the Son the Father So the Text reckons up three the Father the Son the Spirit God sent forth the Spirit of his Son This is indeed a deep mystery Yet as abstruse as this Divine mystery of the Trinity is Nature can give us some insight by similitudes though imperfect of the possibility and truth of it We see that in the Sun there is an indesinent fountain of light a brightness and splendor springing out of it and a quickning and reviving heat proceeding from it yet none will be so foully mistaken as to conclude out of these three that there are three Suns there being still but one So though the Essence of the Godhead be but one yet we must know it is communicated unto three Persons and though communicated unto three Persons yet still the Essence is but one We see that in Man there are two diverse and far different natures a Body and a Soul yet these two make not two Men but one these reteining the unity of one Person If two diverse Natures met together make one Person why may not one Nature and Essence be communicated to Three and those Three having one and the same Essence still remain one God We see that in the Soul of Man there is a Will which is the immediate beginning ab intra of every act proceeding from our selves commanding this or that to be done sic volo
Christianity it is compared to things made for strength defence Timor nihil aliud est quâ—m murus munimentum turris inexpugnabilisâ— Chrysest Cypr. It is only a wall a bulwark an invincible tower To descend lower Cyprian makes it fundamentum firmamentum spei fidel the basis the stability of hope of faith There is good ground for this assertion Take but it away faith and hope fall I appeal to Bernard Omne virtutum aedificium c. Let the building that consists of all Vertues want it and ere long 't will shatter into pieces Airship without an anchor on the Ocean Bern. is in danger of being overwhelmed with the proud waves so the soul without this fear If a Pope's word be of any value aâ—iâ— is when he tels truth Gregor 22. then shall that of Gregory pass Anâ—hora mentis est pendus timoris The souls anchor is the weight of fear Wherefore Sirach's son did not amiss in allotting the highest place to them that fear God Oh how great is he that findeth wisdom yet there is none above him that feareth the Lord. I know not how true it is that fearful-natur'd men are the most witty But I am sure the filially-fearful are the best religiously affected the most wise for they walk surely to the height of Heaven where they are crowned Kings without end Here Jacob is to be found to his immortal praise who while he lived lived in awe of God like a son now being dead hath a sons portion in a better countrey And thus Jacob was afraid Aquinas Rome's Angelical Doctor gathereth out of Philosophical traditions Aquin. two causes of fear Amorem Defectum love and weakness Love in it self is strong where true but withal fearful if fix'd upon an object not yet obtained but hoped for though upon good presumptions 't is in fear of being croft If fully possest of what it did greatly desire 't is in fear of losing it The more violent this affection is upon the least appearance of a succeeding cross the more perplexities it raiseth and worketh the soul into many rending and jealous cogitations Infomuch that good men because somewhat inclin'd to evil are afraid of missing their he avenly purposes wherewith they are deeply enamored and when they have found God here beneath whom above all they love yet because they are not free from provocations they fear to be deprived of him Never did Heathen Poet sing any thing more truly than did he that left this behind him in this Ovid. Res est solliciti plena timoris amor Love is a thing full of vexatious fear Hence issue those careful thoughts wherewith the heart is cumbred in plotting a perpetuity of that union love hath wrought Weakness again and inability to resist and overcome what may hurt us lays us open under sundry fears Infinite are the events which because not usual prove inductions unto error And such is the impotency of frail man that through the consciousness of his natural defects he is soon dejected Let him have what his heart can wish on earth yet is he heartily afraid he shall not keep it long The thought of a greater Power than is in him raiseth such a dusky cloud of doubts that he is not so well pleased with the sight of his present happiness as troubled with the expectation of a dismal change So variable are our earthly courses that as they afford us no sure footing so neither can they establish unto us any permanent content 'T was the royal word of a wise King inspired of God Eccles All is but vanity and vexation of spirit And the King his father delivers it as the property of the wicked to fear where no fear is Psal 53. When the understanding is infatuated with carnal delights when the judgment fascinated with sinful pleasure what marvel though man become pusillanimous This is the condition of transgressors A glimpse of danger is able to make them stagger like a drunken man or like a Prodigie put them to an amazed stand with a Ne plus ultra The regenerate themselves are subject to the same passion though not in the like measure nor the like manner They commonly stand upon their keeping into whose hearts fear enters not so suddenly yet enters but daunteth not deads not clear Reason and sure Religion preserve them from astonishment Let Satans fiery darts of temptations flie in their face they fear but little flesh and blood will a little tremble but their hearts are not wounded Hence therefore are they so ready to encounter them Zanch. because confident of a glorious issue Let the Chiefest good God appear to them in unaccustomed forms and manifest his propitious presence in an unwonted manner they cannot but fear so awful is his Majesty so weak their nature But when once well acquainted with the ways and courses of the most High grace fortifieth their hearts and maketh passages extraordinary proceeding from him seem familiar at least to them not so full of dread as to others Briefly to be more distinct Love and weakness beget fear The love of God sear initial filial the love of our selves and weakness fear natural weakness and love of the world fear carnal humane servile So then Jacob being strong in love with God which was the act of grace weak in himself which was the propriety of his nature was naturally initially filially afraid Tender is the disposition of men sanctified their affections thoughts actions are for the most part carried in a constant motion within the verge of a religious Providence If peradventure things though good happen out of course beyond expectation they suspect their own indignity in a fear of offending The issue at first sight they see not yet hope the best and in that â—ope are afraid Just Jacobs case He was afraid Musculus faith Musculus because he lodged there that night without a religious regard He dreamed not of the sanctity of the place before he was in it Little did he think that God was there as he was but as he was there Jacob knew that honour was due to him which was not vouchsafed him whence proceeded his fear Which may warn us that wheresoever we are we be religiously behaved as in Gods eye more especially where in token of his love he favourably sheweth himself Calv. in loc This demeanour of this holy Father as one saith condemns him of rashness if not why should he fear but extolleth the goodness of his gracious God who was found of him where he sought him not One renowned for learning judg'd that Jacob hereby modestly intimates more was got than in modesty his hope durst to aspire to which as I take it was the judgment of ingenious Bernard Bern. in dedic Eccles Miratur Jacob dignationis magnitudinem expavescit Jacob admires in his admiration is abasht at the greatness of Gods loving kindness 'T was strange to
in the translation of the word Gnuunotho Austin Hierom and Theodoret with almost all the Papists translate it omnis mansuetudinis ejus but Luther Calvin Tremelius and others translate it Cum totâ afflictione ejus So Arias Montanus a Papist Cum universa ejus afflictione ad verbum cum omni affligi ejus we follow the last But to leave off words and come to the matter it is manifest by these words that David had many afflictions yet he was the beloved of the Lord his darling so was Christ yet from the Cradle to the Crosse was he afflicted of whose troubles Davids here were types Therefore Gods dearest children are subject to afflictions they are Gods messengers to bring them to him messengers of life not of death of love not of hate for the Lord chasteneth whom he loveth David was afflicted by Saul and his followers before he had possession of the throne and after he was sole Monarch placed in the throne many were the troubles that attended on him Thus Kings are not exempted from being afflicted Among his manifold troubles this one is recounted the inward care he had of finding out a sit and convenient place where to build a Temple for the Lord. This we may perceive in the verses following he was tost too and fro with many difficulties inwardly perplexed and all for Gods glory Constantine the great was of his mind for no sooner did he conquer Maxentius and Licinius by which victory he ended the Persecution moved in the East and West Churches but he caused Bishops to be consecrated Churches to be built and then the Church of God began to flourish which before was almost drown'd in the red sea of bloody persecution for some hundreds of years I might be infinite in reckoning up the Godly Acts in this kind of Kings and Governours which outward acts shew the inward love they bore to God and true Religion Here is mention made of Davids afflictions to shew the truth or certainty of promise as if they had been therewith seal'd and sign'd Which proves that he endur'd all these troubles because he had so fair promises of God Therefore to whom God doth give comfortable promises no trouble or anguish should annoy him but he should willingly undergo all tribulations for the promise sake It was not for his afflictions that God made him this promise it was gratis Lastly Davids afflictions are put down for an example to incite others to suffer the like To comfort them and to assure them that albeit they suffer never so many troubles that it would seeme impossible that those promises should be accomplished yet should they put their trust and hope in God who out of stones is able to raise up children to Abraham As Solomon prayed thus in his own behalf so let us as the Apostle commands make intercession for Kings and those which are in authority Lord remember our David CHARLES the second by the grace of God King of Great Britain France and Ireland defender of the Faith c. Thou who art the King of Kings make him a King over many Kings thou who art the King of peace guide the feet of our King in the wayes of peace Sit thou in his heart the chief Defender of his faith Councel thou him from above to have mercy on them to whom mercy belongs and to execute justice to them to whom justice Lord discover all plots and conspiracies intended against his sacred Majesty Let them be taken in their own nets that conspire against him Make him careful of thy Church Fill him with Faith Hope and Charity and at last reward him with a crown of glory And grant that ever after his seed may sit on his throne till the coming of the Messias Amen THE WATCHMAN'S Watch-word ACT. 20.28 Take heed therefore unto your selves and to all the Flock over the which the Holy Ghost hath made you Overseers to feed the Church of God which he hath purchased with his own blood WHosoever shall seriously observe Gods powerful providence in Pauls Conversion may discern an act of great mercy in God and a strange alteration in Paul It was the great mercy of the Almighty that ever Paul was converted to the faith He was a raveming wolf of the tribe of Benjamin using his best endeavours to devour the little flock of God breathing out threatnings against the Christian profession and slaughter against the Disciples of the Lord. Yet God in whose hands are the hearts of all mâ—n did so suddenly alter his savage disposition and so turn the course of his resolutions another way as for a time seem'd incredible From persecuting the Gospel the Lord won him to the preaching of the Gospel from being a profest Enemy to Christianity to be a strong Pillar of the Christian Religion The time was that his whole aim was bent to the extirpation of the Doctrine of Christ Jesus not a Professor durst hold up his head in his sight his imployment was to find out such and to bring them bound to Hierusalem To this purpose had he Letters framed countenanced by the Great ones and bacht with the chief Authority that his actions might pass unquestioned without contradiction Neither wanted he wit learning and courage to draw his projects into publique view and execution with all dexterity thereby to discharge his warranted Commission with approbation But when he heard that Voice from Heaven Saul Saul why persecutest thou me when he saw the Heavens took notice of his actions he was struck into a maze he trembled exceedingly his courage fell down his heart was astonished and suddenly turns Professor of that faith he erewhile persecuted to the death What before he endeavoured to pull down and trample under foot be took in hand to erect and build up Christ crucified was the subject of his discourse as before the object of his hate for whose sake he was put into as great fears as ever he put others and was subject to as great dangers by others as ever others were by him But in process of time he became a man of so undaunted a spirit as that no threatnings could terrifie him no fierce looks outlook him no power affright him no dangers discourage him from publishing to the world the Doctrine of Peace and Reconciliation through the blood of Jesus Christ call'd then by the Scribes and Pharisees as to this day by the Roman Sectaries Heresie God having thus made him a Chosen vessel to bear his Name before the Gentiles and Kings he went about from place to place preaching That Christ that was crucified was the Son of God Being at length come to Miletus he calls the Elders of the Church together to whom he delivers sundry wholsom Instructions tending to the good of Gods Church committed to their cure This was his Conscio ad Clerum and it was his parting Sermon It begins at the 18. verse of this Chapter and continues to the 36. Part of which Sermon are
grace that was given him Once a profest Enemy to Christianity now a profest Preacher of the Gospel of grace Once a Subverter of Gods Church now a Converter unto Gods Church On whom I will pass my censure as one did on Origen for his writing Vbi bene nemo melius â—bi male nemb pejus Where he hath done well none did better where ill none worse We read of two names that were given him Saul and Paul Hierom. S. Hierom is of opinion that he was first called Saul and by converting Sergius Paulus to the faith received that name Paul tanquam trophaeum as a victory Others suppose that he being a Pharisee was called Saul but after his conversion Paul that his Religion being changed he changed his name Origen thinks he had two names Origen as Matthew is called Levi and Solomon Jedidiah But it matters not much whether you call him Saul or Paul In both names is contained a Prognostication of good Saul signifies Lent of the Lord Lent of the Lord to try his people lent of the Lord to convert the Elect yet unregenerate lent of the Lord to confirm all in the faith of Jesus Christ praedicando precando by preaching praying by preaching to them by praying for them lent of the Lord to glorifie his Name by doing his will here on earth as it is in heaven As lent of the Lord so lent to the Lord As Hannah said of Samuel I have lent him unto the Lord as long as he liveth he shall be to the Lord. 1 Sam. 1.28 And as for his other name Paul that signifies Wonderful or Rest Wonderful for his Conversion for his Conversation All that heard him preach were amazed Act. 9. Wonderful for his Conversion respecting circumstances Light from heaven shining about him his blindness his falling to the earth going with a bloody mind post-haste to Damascus his hearing of a voice from heaven his trembling and astonishment his receiving of his sight by Ananias Wonderful for his Conversation in preaching in working miracles casting out evil spirits healing the sick whether absent or present Wonderful for patience in tribulation in labours in perils in death in all miseries In a word wonderful for faith See my Waters of Marah for life for doctrine wisdom understanding And here he took up his Rest resting from blaspheming Gods Name resting from persecuting Gods chosen Israel resting from all errors of faith of doctrine of life for a time in grace and now for ever by grace in glory by the grace that was given him And forasmuch as he was of the Tribe of Benjamin we may apply unto him the prophesie and blessing that Jacob gave to Benjamin Benjamin shall raven as a wolf in the morning he shall devour the prey and at night he shall divide the spoil Paul in his youth before his Conversion as a ravening Wolf persecuted and devoured the faithful but being made of a ravening Wolf as quiet as a Lamb he distributed the food of the Gospel unto the world by the grace that was given unto him Baronius speaking of Paul Baronius derives his name from the Latine word Paulus little We read of King Saul how he debased himself Am not I a Benjamite of the smallest of the tribes of Israel 1 Sam. 9.21 1 Cor. 15.9 Paulus quasi Paululus and my family the least of all the families of the tribe of Benjamin We read the like of our Saul I am the least of the Apostles that am not meet to be called an Apostle because I persecuted the Church of God but by the grace of God I am what I am And again I am made a Minister of the Gospel according to the gift of the grace of God given unto me Opulentissima metâ—lla quo um in also latent venae unto me who am less than the least of all Saints is this grace given that I should preach among the Gentiles the unsearchable riches of Christ Eph. 3.8 9. So that Paul thus despicable in his own sight Sen. ep 23. Ruth 2.10 might say unto the Lord as Ruth said unto Boaz Why have I found grace in thine eyes that thou shouldst take knowledge of me Thus you have heard of the Man who was inricht with the rich treasures of spiritual wisdom concerning whom I may demand of you as Pharaoh did of his servants concerning Joseph Can we find such a one as this is a man in whom the Spirit of God is Unto which demand I annex Pharaoh's answer Forasmuch as God hath shewed thee all this there is none so discreet and wise as thou art O Paul Therefore as Tully was called Phaenix Oratorum the Phenix of Orators Lactantius Phaenix Christianorum the Phenix of Christians and Cyprian the Christian Caesar Why not Paul Phaenix Apostolorum the Phenix or None-such of Apostles For his rare vertues for his invaluable gifts for the light of grace seen known understood perceived of James Cephas and John which when they had seen known understood and perceived they gave unto him the right hand of fellowship And thus I come to the act of union Grace brings in love and love union whereof it is an affection Perceived the grace that was given unto me they gave unto me and Barnabas the right hund of fellowship 1 Sam. 3.8 When they perceived Gods graces to him in him as Eli perceived that the Lord called the child Samuel they gave unto me the right hand of fellowship dextras societatis they made him a right Benjamite by spiritual union a son of the right hand they admit him into their fraternity or as Citizens speak they make him brother of their company Thus they go hand in hand to shew that Birds of a feather flock together Men indued with the same graces called by the same Spirit must be hand-fastned and heart-fastned by the same Gordian knot of love Let me not transcend the limits of these words I take it then that we have infimated here unto us the sweet harmony the consent the sympathy between the Ministers of the Gospel of grace This is pleasant musick in the ears of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold how good and pleasant it is for brethren to dwell together in unity Psal 133. The curtains coupled together compassing the Tabernacle typically represented the concord and agreement of Ministers So a garment without seam about Christ the true Tabernacle full of Gods glory in whom dwelt the fulness of the Godhead bodily Their agreement must be like unto that of the parts of mans body exprest by Hippocrates one agreement one confluence all consenting being tied and united by the strong ligament of grace or love This union is spiritual therefore it must be an union of spirits an union of unions a meeting of friends exprest by the text fellowship But if you would know what fellowship you may find it Phil. 1.5 a fellowship in the Gospel and ver 27. stedfast in
one spirit with one mind striving together for the faith of the Gospel With one mind as the Apostles Act. 2. All were of one mind striving together not one against another but all together against their opposers for the faith of the Gospel And this is concors discordia an agreeing discord musical frets Hence then Union of minds makes fellows of the Gospel Union in vertue which is threefold is a badge of the union of minds Union in vertues intellectual in vertues moral in vertues spiritual In vertue intellectual there is heavenly knowledge in vertue moral there is honesty and goodness in vertue spiritual there is Religion faith and obedience A threefold cord of this making is hard to break saith the Wise man Therefore what the Apostle exhorts to all the faithful I restrain to my present matter Eph. 4.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let Ministers endeavour to keep the Vnity of the Spirit in the bond of Peace Worthy memory is the story of him that had Eighty sons who ready to breathe his last gave each of them a bundle of Arrows commanding them to break it But they conscious of their own imbecility ingenuously confess'd that it was a task impossible to be performed by them which taken he singled out the arrows and broke them every one by themselves with ease Thus saith he O my sons if ye hold together in brotherly love ye are invincible but if the cursed seed of discord be once sown in your hearts ye are gone ye are broken expect nothing but destruction I leave the application of this to you my Brethren Only remember this saying Let brotherly love continue Peace-makers must not be Peace-breakers for Septimum abominatio animae illius the sowing of discord is one of the seven things that God hates Pro. 6.19 with 16. God is love therefore Ministers of God must be Ministers of love like-minded having the same love of one accord of one mind Phil. 2.2 Animo animâque inter se miscebantur Act. 4.32 saith Tertullian of those Primitive Christians yea they were una anima one soul so Tremellius rendreth that text out of the Syriack all informed with one and the same soul all as one man Poets tell us of Theseus and Perithous of Achilles and Patroclus of Orestes and Pylades of Damas and Piphias of Aeneas and Achates faithful lovers sworne friends Holy Writ tells us of Abraham and Lot of David and Jonathan of Solomon and Hiram of Christ and John of Paul James Peter John true hearts all To shew of what nature their love must be I instance only in David and Jonathan David and Jonathan's souls were knit as if there were but one soul in two bodies And Jonathan loved David as his own soul 1 Sam. 18.1 Hence amicus quasi animi custos Far were they and ought ye to be from that execrable answer of Cain Am I my brothers keeper Far be from us all private grudgings Gen. 4. gilded over with fair words all publick contentions in matters of little consequence The first is a main trick of the Devils invention Mel in ore verba lactis fel in corde fraus in factis Their tongue is here in the West while their hearts stray in the East far enough asundea These are double-hearted as the Prophet speaks Facta est fides Evangeliorum fides temporum cùm fides una esse debeat eò pene ventum est ut nulla sit Hilary an heart and heart Monsters of men they are The other the Devil fathers too the root of it is pride But remember what the Apostle writes to Timothy The servant of the Lord must not strive 2 Tim. 2.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ne rixando amittatur veritas ut fere fit Whence so many Schisms in the Church of God whence so great havock of Religion whence so many Paradoxes and Chimera's of Opinions whence the first raising of that Antichristian Idol of Rome whence proceeded those Locusts that came out of the infernal pit I mean Jesuites and others of their disordered Orders whence so many murthers and poisoning of Kings whence the damnable â—ots invented by those Rake-hels I leave to name Is it not from contention founded on ambition A contentious spirit is a proud spirit Pro. 13. Only by pride cometh contention Is it not from private emulation Is it not in a word from the Devil for had not he been in them all had been well Hate then ye children of the most High harted and enmity See ye love one another but avoid these enemies of the Gospel as serpents They pretend to be servants of Christ yet they serve Antichrist Have no fellowship no peace with that painted Whore of Babylon shake not hands with her kiss her not She offers a golden cup but beware Mors in olla touch not taste not handle not it is full of poison full of abomination But rather hearken to the heavenly voice Depart ye depart ye go ye out from thence Come out of her come out of her Isa 52.11 Esto procul Roma qui cupis esse pius my people 2 Cor. 6.17 Rev. 18.4 How can they possibly agree with you who cannot agree among themselves And here I impose a task upon you and a blessing if ye perform it Pray for the peace of Jerusalem let them prosper that love thee Peace be then to thee and peace be to thine helpers for thy God helpeth thee as Amasai said to David 1 Chr. 12.18 And now to end this point I beseech you brethren with the Apostle 1 Cor. 1.10 I beseech you brethren by the name of our Lord Jesus Christ that ye all speak the same thing and that there be no divisions among you but that ye be perfectly joyned together in the same mind and in the same judgment speaking the truth in love There must be the same mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same judgment Eph. 4.15 So be of one mind live in peace and the God of love and peace shall be with you 2 Cor. 13.11 And now I pass to the second part of the Text The Separation without breach of the Vnion whereof a word and away That we should go unto the Heathen and they unto the Circumcision Christs charge unto his Disciples was Ite praedicate Go and preach to all Nations to all the parts of the world East West North South A figure hereof might be those twelve Oxen that supported the molten Sea three looking towards the North three towards the West three towards the South three towards the East Mark 6. And our Saviour having gathered these Twelve together he sends them forth by two and two or by couples They go therefore they fulfill his command Take my yoke upon you Matth. 11. I may compare them thus coupled unto the two Milch-kine that carried the Ark from the Philistims unto Kiriath-jearim And the rather to Milch-kine because they being full of the sincere milk of
blessed consequences of Christ's Life and Death Pag. 41. Why Christ died Pag. 53 Of the Three Persons in the Deity largely Pag. 67 68 forward Inferences from the Spirits dwelling in our hearts Pag. 76 77 Christian society should be delightful Pag. 92 Songs of Degrees Pag. 113 Doctrine what must be preached Pag. 122 forward E. FRults of Christs Exaltation Pag. 15 16 The malignity of Envy Pag. 35 Ecclesiastical peace Pag. 36 Christ Exalted according to both Natures Pag. 57 forward Six Evidences of the Spirits dwelling in our hearts Pag. 73 74 No easie matter to be a Minister of the Gospel Pag. 92 An Emperors duty Pag. 121 F. WE may come confidently to God us to a Father Pag. 80 Not build Faith on a staggering foundation Pag. 92 The Soul naturally subjected to Fear Pag. 95 96 Several Fears Pag. 96 forward Benefis of holy Fear Pag. 98 forward Two causes of Fear Pag. 99 The uses Pag. 100 forward Foundation of the Church who Pag. 147 forward G. GOD the All-wise and gracious Moderator Pag. 5 Grace for grace how Pag. 10 11 Of Gods Glory at large Pag. 19 20 What Glory due to God from man imports Pag. 20 21 Gods Good-will how superabundant Pag. 43 44 In what particular acts expressed Pag. 45 forw Comfortable inferences thence deduced Pag. 46 The Spirits mission into our hearts a great gift Pag. 68 69 God and the Holy Spirit not unequal ibid. Heart governed by the Spirit Pag. 74 God is Christs Head how Pag. 111 God alone to be invocated Pag. 114 Grace inherent and actual Pag. 139 Concerning Grace at large Pag. 150 forward H. HOw Christ is Holy Pag. 11 12. How Harmless ibid. The benefits of Christ made higher than the Heavens Pag. 17 18 Honour to God wherein it consists Pag. 22 23 24 Heart the Metropolis of the Soul Pag. 34 Humiliation of Christ a work of power mercy justice Pag. 48 forward Wherein it consists Pag. 51 forward Holy Ghost called a Spirit why Pag. 63 64 Spirit of the Son why ibid. Heart principally desired in man Pag. 72 It 's the seat of the Spirit proved Pag. 72 73 Head of the Woman is Man in what respects Pag. 107 Hear the word how Pag. 133 134 I. JEsus a reverend Name Pag. 6 Indignities put upon Christ Pag. 7 8. His intercession Pag. 9. Not for all promiscuously ibid. Fruit of it Pag. 10 Justice and Mercy Pag. 21. Both to be admired Pag. 22 Justification Pag. 41 Illumination of the understanding Pag. 73 A Christian least reason to be idle why Pag. 84 forward Satan gets great advantage by it Pag. 85. Idleness reproved Pag. 87 Vse of it Pag. 88 Insufficient Ministery the evil of it Pag. 132 133 James unde Pag. 145 John what it signifies Pag. 146 K. KIngs their duty Pag. 113 116 117 Four Divinity-Lectures for them Pag. 115 Not exempted from afflictions Pag. 117. To be prayed for Pag. 118 L. LOve God how Pag. 23. Gods love to Mankind Pag. 63 64 Livelihood from the Spirit Pag. 75 76 What love should be betwixt Ministers Pag. 89 Ministers must take heed to their lives how Pag. 126 Gospel why called a Law Pag. 129 130 A perfect Law ibid. A Law of liberty Pag. 130 131 In what language Ministers should deliver their message Pag. 132 M. THe first Man was the first order'd Priest Pag. 3 Mans recovery is by a Mediator Pag. 4 Of Gods Mercy Pag. 39 The Mediator must be both God and Man Pag. 50. forward Mission of the Spirit Pag. 70 Plotters of Mischief Pag. 87 Man is the womans head Pag. 106 forward Ministers improvidence fatal to the Church Pag. 120. Ministery an hard task ibid. Must look to themselves how Pag. 121 Neither spare for love nor fear Pag. 123 124 How called and why Pag. 126 forward Merits confuted Pag. 41 42 N. TO Number our days what Pag. 86 O. THe Offence committed must be purged away by the Nature offending Pag. 5 God added an Oath to the Covenant of grace and peace why Pag. 6 7 Oblation of Christ in the Heavens Pag. 9 Obedience to God internal external largely Pag. 22 23. How qualified Pag. 24 25 Excellency of Order Pag. 103 Offices mutually to be performed by man and wife Pag. 109 forward P. DIgnity of Christ's Priesthood Pag. 7 A double comfort from the purity of our High-Priest Pag. 13 Christ a Pattern for our imitation Pag. 14 Peace fourfold wrought by Christ Jesus Pag. 26 27 How made Pag. 27 28. Peace of a good Conscience amply described Pag. 30 31 32. Peace pressed Pag. 33 34 The Spirit of the Son is a Person why Pag. 66 67 And distinct why ibid. And the third and last Person how ibid. Pilgrimage some kind lawful Pag. 8 Papists false Inferences refuted ibid. forward Apostles are Pillars Pag. 91 Perfection absolute not here Pag. 98 Promises strongest Arguments Pag. 116 Ten Persecutions Pag. 124 125 Perseverance Pag. 135 Practice Pag. 136 Saints estate perfect and imperfect how Pag. 140 forward Protestants whence Pag. 141 Peter the signification Pag. 146 Paul what imports Pag. 151 forward Q. OF Quenching the Spirit Pag. 77 R. ROme's Sacriledge Pag. 10 Righteousness of Christ efficacious to us Pag. 13 14 Resurrection of Christ Arguments proving it Pag. 59. Necessity of it Pag. 60 61. Ends of it Pag. 61 62. The Conclusion Pag. 62 63 Regeneration Pag. 73 Religious hearts in a continual awe of God Pag. 96 Reading and Meditation to be joyned Pag. 134 Remembrance Pag. 135 136 Our Religion how founded Pag. 149 S. THe Son of God must be made the Son of Man Pag. 5 Sufferings of Christ the reason Pag. 8 Christ separate from sinners how Pag. 14. Made sin for us how Pag. 21 22 Benefits by Christs sufferings Pag. 29 Sanctification Pag. 43 None by nature excepted from sins contagion Pag. 43 Sufferings of Christ were incessant Pag. 51 Some specialties Pag. 52. Necessity of them Pag. 53 forward And Effects Pag. 55 forward The Application Pag. 56 Sons of God what Pag. 81 Spirit of truth and of lying Pag. 83 States how guided Pag. 116 Religion the soul of them ibid. Scripture to be compared with Scripture Pag. 134 The Spirit to be supplicated for Pag. 135 Saints two sorts Pag. 138 forward Saul what signifies Pag. 151 T. MYstery of the Trinity Pag. 68 Time an account to be kept of Pag. 84 Precious ibid. Will not be stayed Pag. 85 How we must make account of it ibid. Time must be redeemed Pag. 86 V. CHrist undefiled in the whole course of his life and why Pag. 13 Vbiquity refuted Pag. 17 Vnion with Christ Pag. 73 Vniversality of the Church Pag. 105 Voice of God daunting Pag. 127 128 Vnion must be amongst Ministers Pag. 152 W. CHrist born of a Woman why Pag. 5 6 The Word made flesh how Pag. 13 Divine Worship Pag. 25 26. largely God to be worshipped every where Pag. 90 The merciful project of Gods Eternal Wisdom Pag. 47 Bitterness to Wives discovers it self how Pag. 110 forward Word to be looked into accurately Pag. 131 FINIS