Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	believe_v	faith_n	word_n	7,647	5	4.8713	4	true

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

things hoped for and alwayes goes before Hope follows after 4. Lastly Faith is our Logick to conceive what we must believe Hope our Rhetorick to perswade us in tribulation unto patience In a word the difference between Faith and Hope in Divinity Sodullus Minorit is the same as is between Fortitude and Prudence in Policy Fortitude not guided by Prudence is rashnesse and Prudence not joyned with Fortitude is vain Perfectionem legis habet qucredit in Christum Ambr. in Rom. 10.4 Chrysologue so Faith without Hope is nothing and without Faith Hope is meer presumption Whosoever touched the consecrated things that belonged unto the Tabernacle was holy so is he that toucheth Christ by faith Accedere ad Christum est credere qui credit accedit qui negat recedit Vertues seperated are annihilated Neither in the flint alone nor in the steel alone any fire is to be seen but extracted by conjunction and collision Faith is so well eyed and so sharp sighted that as the Eagles eye being aloft in the clouds can notwithstanding espye s●● frutice 〈◊〉 sub 〈◊〉 piscem so faith here on earth can notwithstanding search into the deep things of God in heaven most perfectly seeing those things which humane sense can no way perceive So heaven by joyning faith and good works together Herein a faithful man exceeds all other that to him there is nothing impossible he walks every day with his Maker and talks with him familiarly he lives in heaven though be be seen on earth when he goes in to converse with God he wears not his owne cloathes but takes them still out of the rich ward-robe of his Redeemer and then dares boldly prease in and challenge a blessing The Celestial Spirits not scorn his company yea his service he deals in wordly affaires as a stranger and hath his heart ever at home his war is perpetual without truce without intermission his victory is certain he meets with the infernal powers and tramples them under feet the shield that he bears before him can neither be missed nor pierced if his hand be wounded his heart is safe he is often tripped never foiled and if sometimes foiled yet never vanquished iniquity hath oft craved entertainment but with a repulse if sin of force will be his tenant his Lord he cannot be his faults are few and those he hath God will not see he is set so high that he dare call God Father his Saviour Brother heaven his Patrimony and thinkes it no presumption to trust to the attendance of any else There is no more love in his heart than liberty in his tongue what he knowes he dare confess if torments stand between him and Christ he contemns them banishment he doth not esteem for he seeth the Evangelist in Pathmos cutting in pieces Esay under the saw Jo●as drowning in the gulf the three chrildren in the furnace Daniel in the lyons den Stephen stoning the Baptists neck bleeding in Herodias platter he emulates their paine their strength their glory he knows whither death can lead him and outs●ceth death with his resurrection Abels faith is a never-dying Preacher Perkins on Heb. 11. Oportet in fide stare in side ambulare in fide perseverare Orig. Invoco te tanquam languidâ imbecillà fide Cruciger sed fide tamen Lawrence Saunders a Martyr in a letter to his wife wrote thus Fain would this flesh make strange Act. Mon. of that which the Spirit doth embrace O Lord how loth is this loytering sluggard to passe forth into Gods path were it not for the force of faith which pulleth it forwards by the reines of Gods most sweet promise and hope which prickes on behind great adventure there would be of fainting by the way Aristotle said Anxius vixi dubius morior nescio quo vado But Paul I desire to be dissolved and to be with Christ Terra fremit regna asta crepant ruat ortus orcus Si modò firma fides nuilae ruina nocet The just shall live by faith Heb. 10.38 Vnbeleif Infidelity is a grievous sin As faith is the greatest vertue so infidelity is the greatest vice It is a barre to keep out Gods blessings Christ could do nothing among his own brethren for their unbelief sake As wine a strong remedy against hem-lock yet mingled with it doubleth the force of the poison so it is with the Word when mingled with unbelief Unbelief rejects the remedy frustrates the meanes holds a man in an universal pollution and leaves him under a double condemnation One from the law wherein Christ found him and another from the Gospel for refusing the remedy In a word it shuts a man up close Prisoner in the lawes dark dungeon till death come with a writ of Habeas Corpus and hell with a writ of Habeas animam Yea this leads the ring-dance of the rout of reprobates Therefore let us labour to pluck up this bitter root out of the hearts of us all Take heed brethren Heb. 3.12 lest there be in any of you an evil hert of unbelief Hope Philosophers call it extension●●● appetiti●s naturalis Sp●i objectum est bo●um futurum arduum possibile adipisci Aquinas The object of Faith is verbum Dei of Hope res verbi Alsted Hope is a grace of God whereby we expect good to come patiently abiding till it come As joy is an affection whereby we take delight in the good that is present Spes in humanis incerti nomen boni spes in divinis nomenest certissimi as proceeding from faith unfained which can beleeve God upon his bare word and that against sense in things invisible and against reason in things incredible Hope makes absent joyes present wants plenitudes and beguiles calamity as good company doth the time This life would be little better than hell saith Bernard if it were not for the hopes of heaven S●d superest sperare selutem and this holds head above water this keepes the heart aloft all flouds and afflictions as the cork doth the line or bladders do the dody in swimming It 's the grace of Hope that sets a man in heaven when he is on earth A Christian could not go to heaven on earth Dr. Holdsworth and take a spiritual slight but for hope The promise brings down heaven to the heart it inverts that speech of St. Paul he saith while we are present in the body we are absent from the Lord. But hope turns it and makes it while we are in the body it teacheth us how to be present in heaven Here is the benefit of hope Alexander an Heathen had such a notion about an earthly hope Juvenes multum babe●t de futuro parum de praeterito ideo quia memoria est praeteriti spes autem futuri parum habent de memoriâ sed multùm vivunt in spe Idem which had no ground neither but the great things his owne

Deut. 8.10 The fed hawk soon forgets her Master Therefore when thou shalt have eaten and be full then beware lest thou forget the Lord. Let us be careful we forget not Gods word neither let slip any one sermon without some profit There are several helps to memory Attention Men remember what they heed and regard Attend to my sayings saith wisdom keep them in the midst of thine heart that is in such a place where nothing can come to take them away Where there is attention there will be retention the memory is the chest and Ark of divine truths and a man should see them carefully locked up Affection That 's a great help to memory men remember what they care for Delight and love are ever reviving and renewing the object upon our thoughts Application and appropriation of truths We will remember that which concerneth our selves Hear this and know it for thy good This I must remember for my comfort Meditation This is a covering of the word that the fowles of the air do not snatch it from us As an apple which is tossed in the hand leaveth the odour and smell of it behind so often revolving the word upon the thoughts Mary kept Christs sayings and pondered them in her heart Conference with others The Disciples that travelled to Emmaus conferred together The Bereans that came from St. Paul his sermon took their Bibles and conferred together Many eyes see more than one that which one hath forgotten another may remember Repetition will be as a nail to fasten the things we have heard Prayer Our corporal meat will do us no good except God bless it no more can the food of our souls And beg the Spirit of God whose work it is to bring things to our remembrance And observe the accomplishment of truths such occasions observed will make old truths come to mind afresh Practise Christians can remember the circumstances of that sermon In sucoum sang●inem by which they get profit This is the digesting of our spiritual meat and the converting of it into our substance It is never our own truly and indeed till it be practised Therefore we ought to give the more earnest heed to the things which we have heard Heb. 2.1 Nè praete●fl●amus lest at any time we should let them slip Abstinence Nature is contented with a little Natura pau●is contenta For who perceiveth not that at all things are seasoned by the desires Darius in his flight when he drunk of the water that was dirty and polluted with dead Carkasses affirmed he never drank sweeter or more pleasant The reason is because he never abstained from drink untill he was thirsty Cicer. Quest. Tus● It is necessary that every one be so far forth continent as may destroy the vices not the flesh for oftentimes in the pursuit of the enemy Greg. therein we kill the Citizen whom we love And oftentime while we do as it were spare our fellow-Citizen we further the enemy in the skirmish Abstaine from all appearance of evil 1 Thes 5.22 Testimony Testimonium est fallibile in fide humanâ in fide divinâ infallibile The witnesse of the Holy Ghost is the work of faith the witnesse of our spirits the sense of faith wrought This is better felt by experience than expressed by words known altogether and onely to them that have it The state of Gods children is full of sweet certainty and assurance he that having a cause to be tried and hath two sufficient witnesses doubts not of the day Now Gods Children have two witnesses Omni exceptione majores 1. Their own spirit which is not to be condemned for if conscience a natural thing be a thousend witnesses much more the spirit which is a supernatural power given of God 2. The Holy Ghost which cannot deceive or be deceived witnesseth with our spirits Besides what an honour is this to the Saints that the Holy Ghost should bear witness at the bar of their consciences There are several wayes of bearing witnesse to Christ 1. By openly publishing the truth of Christ promulging of the Evangelical truths concerning the Messiah 2. By leading lives answerable to the Christian profession holinesse and uprightness of conversation doth attest and credit the Doctrine of Christ 3. By suffering especially death it self for Christs cause and the Gospels To such the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is eminently applied Under the law one witnesse was allowed sufficient in case of Religion Deut. 29.16 17. Malitia tua te adduxit ad mortem non nos Lyran. V●erque Diabolum habet isle in linguâ ille in a●re Dav. Detractores Canini dentes Diaboli Pa●isien But two were required in civil cases Cap. 19.15 Witnesses of old were wont to put their hand upon the head of the offendor and say It is thy own wickednesse which condemns thee and not we We may neither raise an evil report nor receive it neither be the tale-bearer nor tale-hearer The one carries the Devil in his tongue the other in his ear Not only those that make a lye but those that love it when it is made to their hands are shut out of heaven Rev. 22.15 Every man hath two great witnesses either for or against him 1. Conscience within him 2. God above him Other faculties may rest but no passage shall be able to scape the record of conscience Conscia mens ut cuique sua est Ovid. ita concipit intra Pectora pro facto spemque metúmque suo This is Gods deputy-judge holding court in the whole soul bearing witnesse of all a mans doings and desires and accordingly excusing or accusing absolving or condemning comforting or tormenting But yet the witness of God is the most desireable witness The witnesse we have on earth is nothing worth unless we have a witnesse in Heaven If we have not the inward witnesse of our own conscience it is little advantage though we have a thousand outward witnesses Conscience is more than a thousand witnesses but God is more than ten thousand consciences As the witnesse of good men is more desirable than the witnesse of all other men and the witnesse of a good conscience is more desirable than the witnesse of good men so the witnesse of God is more desirable than without which we cannot have it and with which we shall have it the witnesse of a good conscience Job 16.19 Behold my witnesse is in heaven and my record is on high Contemplation A contemplative life without practice is like unto Rachel Jacobs wife beautiful and bright-sighted but yet barren It is good therefore to have Rachels beautiful face to be seconded with Leah's fruitful womb If ye know these things happy are ye if ye do them John 13.17 Consideration Cras tibi respondebo said Melanchton to his adversary Eccius It is but little that can be learned in this life without due and deep consideration which is an

souls for himself For the first Sinners despair because they cannot be perswaded of mercy only viewing the severity of God and poring upon that Alas I have offended God and am afflicted in conscience I have deserv'd to be a fire-brand of Hell but yet consider the sweet goodness of God he is just to damn stubborn sinners but to such as humble themselves and with penitent hearts beg for mercy he is a gracious God witness Manasses Magdalen Paul c. For the latter Satan will tell thee thou may'st take thy liberty follow thy pleasures needest not be so precise for God is merciful The remedy is to consider not only the mercy but the severity of God also Remember how severely he hath dealt with the Jews for their Rebellion against Christ and his Gospel with David for the matter of Vriah with Moses for striking the Rock when he should only have spoken to it c. For as the act of seeing is hindered both by no light and by too much so the light and comfort of conscience is hindered either by not seeing of mercy or by seeing nothing else but mercy which causeth presumption Here is to be refuted the wicked opinion of the Manichees and Marcionites who held that there were two Beginnings or to speak plainly two Gods one good full of gentleness and mercy the other severe and cruel this they made the Author of the Old Testament and the other of the New But the answer is 1. That Scripture maketh one and the same God both bountiful and full of goodness and the same also severe 2. And though severity and mercy seem to be contrary yet that is not in respect of the Subject for the Divine Nature is not capable of contrary and repugnant qualities But in regard of the contrary effects which are produced in contrary Subjects Like as the Magistrate is not contrary to himself if he shew mercy unto those that are willing to be reformed and be severe in punishing obstinate offenders Or as the Sun by the same heat worketh contrary effects in subjects of a diverse and contrary disposition and quality To conclude then Who have goodness and who have severity If thou repentest and obeyest the Gospel thou art an happy man the sweetness of God and his goodness is to thee But if thou beest a profane unbelieving impenitent wretch and dyest in this estate the most just God will in his great severity cast thee into Hell 1 Sam. 25.29 as out of the middle of a sling The Lord God Exod. 34.6 7. The Lord God merciful and gracious long-suffering and abundant in goodness and truth keeping mercy for thousands forgiving iniquity transgression and sin and that will by no means clear the guilty visiting the iniquity of the fathers upon the children and upon the childrens children unto the third Ezra 8.22 Psal 18.25 26. and to the fourth generation The hand of our God is upon all them for good that seek him but his power and his wrath is against all them that forsake him With the merciful thou wilt shew thy self merciful Psal 34.15 16. And with the froward thou wilt shew thy self froward The eyes of the Lord are upon the righteous and his ears are open unto their cry The face of the Lord is against them that do evil Psal 101.1 to cut off the remembrance of them from the earth I will sing of mercy and judgment unto thee O Lord Rom. 11.22 will I sing Behold the goodness and severity of God Of the Mercy of God Mercy as it is referred to God Movet enim pium judicem fragilitas considerata peccantium Cassied Exod. 34. is the Divine Essence inclining it self to pity and relieve the miseries of all his Creatures but more peculiarly of his Elect Children without respect of merit God is most glorious in mercy Shew me thy Glory saith Moses It follows what it was The Lord God merciful and gracious c. In this he is superlative and outstrips Mercy is 1. General 1. In helping his Elect and comforting 2. In scattering and confounding their Enemies 2. More particular 1. In promising 2. In performing And these are the Flagons of wine to comfort distressed souls Mercy is an Attribute in the manifestation of which as all our happiness consists so God takes greatest complacency and delights in it above all his other works He punishes to the third and fourth Generation but shewes mercy unto thousands Exod. 20.5 6. Therefore the Jewes have a saying That Michael flies with one wing and Gabriel with two meaning that the pacifying Angel the Minister of Mercy flies swift but the exterminating Angel the Messenger of wrath is slow The more mercy we receive the more humble we ought to be 1. Because we are thereby more indebted 2. In danger to be more sinful worms crawle after Rain 3. We have more to account for But alas even as the glorious Sun darting out his illustrious beams shines upon the stinking Carrion but still it remains a Carrion when the beams are gone so the mercy of God shines as I may say upon the wicked but still he remains wicked For the Lord is good his mercy is everlasting The Lord is good to all Psal 100.5 Psal 145.9 Micah 7.18 and his tender mercies are over all his works He delighteth in mercy I proceed no further in these only add That for a Creature to believe the infinite Attributes of God he is never able to do it thoroughly without supernatural grace Of the Sacred Trinity De Trinitate THat God should be Three in one and One in three this is a Divine Truth Impossibile est per rationem naturalem ad Trinitat is Divinarum p●rsonarum cognitionem pervenice Aquin. Du Bartas ex Lombard Sens. lib. 1. dist 2. more certainly to be received by Faith than to be conceived by Reason for it is the most mysterious of all the Mysteries contained in the Bible which our Divine Poet sings thus In Sacred Sheets of either Testament 'T is hard to find an higher Argument More deep to sound more busie to discuss More useful known unknown more dangerous Some damnable Hereticks especially the Jewes at this day hold an indistinct Essence in the Deity without distinction of persons We assert a real distinction there is but there can be no separation If any stumble at the word Trinity and say it cannot be found in the Scriptures I answer yet the Doctrine is if not according to the letter yet according to the sense Besides there is expresly the word Three 1 John 5.7 from whence Trinity comes The Hebrews of old Si●rectè dicuntur tres Eloh●m etiam recté dici possit tres Dii nam Elobim Latinè sonat Dii vel Deus Drus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1.1 were no strangers to this Mystery though their posterity understood it not Moses Gen. 1.1 Dii creavit Elihu Job 35.10 God my Makers Solomon Eccl.

goodness to us upon whom the glorious light of the Gospel shineth The vail remaineth untaken away 2 Cor. 3.14 18 Mat. 13.16 17 in reading of the Old Testament But we all with open face behold as in a glass the glory of the Lord. Blessed are your eyes for they see and your ears for they hear For verily I say unto you That many Prophets and righteous men have desired to see those things Which ye see and have not seen them and to hear those things which ye hear and have not heard them Of Scripture-Interpretation ROgo Greg. Ratio divina in medullá non in supersicie Tert. non verbum ex verbo sed sensum ex sensu transferte quia plerunque dum propriet●s verborum attenditur sensuum virtus amittitur Greg. Epist ad Aristobolum That is a false Exposition which is 1. Praeter fundamentum veritatis when it agrees not with the place treated of but is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aliena à proposito 2. Prater fundamentum salutiis when it is not only beside the verity but beside the foundation Christ 3. Circa fundamentum salutis when it weakneth the foundation 4. Contra fundamentum salutis when it raseth the foundation not keeping to the head Christ True interpretation is that which is super fundamentum upon the foundation Hence the Jewish Doctors were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 builders Aedificantes because they were bound to build upon the foundation That there are no real though seeming contradictions Epiphan Epiphanius doth illustrate by this comparison When a man is drawing water out of a deep Well with two vessels of a different metal the water if a man look into the Well as it is coming up will seem to be of a different colour but as it comes nearer and nearer to him the diversity of colours vanisheth and the water in both vessels appears to be of one colour and when we taste it is hath the same relish So although at first sight there may seem to be some contradiction in the holy Scriptures yet when we better consider of it we shall find no contrariety at all but a perfect harmony The Scriptures are difficult 1. In respect of seeming Contradictions 2. Because clothed with dark Phrases Parables c. 3. Because of Prophecies to come not yet fulfilled 4. Because of some places in the Old Testament quoted in the New either not to be found or not in that sense 5. Because of different acceptations of one and the same word The reason of this obscurity is 1. To humble proud man that thinks to know Omne scibile 2. To put a difference between Earth and Heaven 3. To make us painful 4. To shew what need we have of the Ministery Act. 8.30 31. No man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heavenly literature Well saith one He that here is Scholar to himself hath a Fool to his Master Helps to understand the Scripture 1. Pray 2. Read reverently 3. Practise what we know One said The way to understand the difficulty in Pauls Epistle to the Romans Nunquam Pauli sensum ingredieris nisi Pauli spiritum imbiberis Bern. ad cap. 12. was to practise the plain precepts from thence usque ad finem It is said that Origen was the first that wrote Commentaries upon the holy Scripture The Inditer of Scripture is the best Expositor thereof for he knows four things which no man attains to know Viz. 1. The mysteries of Heaven 2. The perfection of the Laws of Nature 3. The secrets of the heart of man 4. The future succession of Ages 2 Pet. 1.20 No prophecy of Scripture is of any private interpretation Of Gods Fore-knowledge and Decree Praescientia NOn est causa futurorum eventuum Pras●i●ntia Dei est co●●oscitiva non c●●sa●iv● Orig. Pro hoc doctissimè satis amplè argumentatur Origen In Genes Prescience or Foreknowledge in God is to be considered Largely or Strictly In the former sense it notes the whole act of Preordination in the latter the Knowledge of God preceding in order the appointment to the end And thus by the Schoolmen it is distributed into Absolute and Special The first is that by which God from eternity doth know all things simply and absolutely The latter is that by which God not only knoweth the Elect as he knoweth other things but acknowledgeth them for his and loves them above all others This is called the Knowledge of approbation Consider it now in the former sense that is as absolute Foreknowledge And there is difference between Providence Predestination and Prescience for Providence reacheth to all that God would do Predestination only to the counsel of God about reasonable creatures but Prescience reacheth unto all things to be done either by God or any other and so to Sins Now we are not able to express the manner of this divine knowledge unless it be by way of negation that is by denying to God those ways of knowledge which are in the creatures and do note imperfection For God doth not know things 1. By sense These things are spoken of God metaphorically or by an Anthropopathy 2. Nor by opinion or conjecture for that is neither certain nor evident 3. Nor by faith for that comes by relation and report of others 4. Nor by Art for that must be by defining dividing compounding comparing reasoning c. 5. Nor successively for God knows all things in one view and not one after another 6. But by his Essence by a way more excellent above all Men and Angels by a knowledge most true certain evident and perfect Produce your cause Isa 41.21 22 23. saith the Lord bring forth your strong reasons saith the King of Jacob. Let them bring them forth and shew us what shall happen let them shew the former things What they be that we may consider them and know the latter end of them Isa 42.9 or declare us things for to come Shew the things that are to come hereafter that we may know that ye are gods Behold the former things are come to pass and now things do I declare before they spring forth I tell you of them Decretum Gods Decree is both unsearchable and inevitable Zech. 6. Divi●um confilium d●m devitatur impletur Greg. compared to mountains of brass which the Poets hammer'd at in their Inel●ctabile fatum as they called it Gods decrees lie hid till they come to execution They run as a river under-ground till they break out and shew themselves Only when he hath once signified his will then we understand it which before lay hid from us that is to use tho Prophets phrase when the chariots come out from between the mountains of brass when the event declareth what was the immutable Decree of God The Decree of God is so far from calling us off from that it obligeth us to the use of all due means For the life of the body The absoluteness

The Law LEX à ligando vel ab eligendo dicta est Norma faciendorum Lex Naturae The Law of Nature is used in two senses 1. The one which springeth from reason sense induction and argument according to the Lawes of heaven and earth 2. The other imprinted on the spirit of man by an inward instinct according to the law of conscience herein man participates of some light touching the perfection of the Moral Law but how Sufficient to check the vice not to inform the duty Yet this Law of Nature imprinted in the soul may restrain the outward man and stir up in him a desire of vertue and moral honesty and prescribe and follow some things which God commands in his Law Valleius saith That Cato was homo virtuti similimus cui id solum visum est rationem habere quod haberet justitiam omnibus humanis vitiis immunis c. And much may be spoken of Aristides Phocion Socrates and others for their integrity Conscience say our Divines is nothing else but the correspondency of the spirit of man unto the Law to bind or loose him to accuse or excuse him to condemne or absolve him Therefore such as have a conscience must needs have a Law also yea the Thracians gloried that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living Laws walking Statutes For when the Gentiles Which have nst the Law Rom. 2.14 15. do by nature the things contained in the law these having not the law are a law unto themselves Which shew the work of the law written in their hearts their conscience also bearing witnesse and their thoughts the mean while accusing or else excusing one another Lex Civilis Legibus proposita sunt supplicia vitiis praemia virtutibus It is said that Philosophy Moral did spring from disorder and confusion Natural from learning the causes of things by effects Cice●o for other teaching had they none that were removed far from the Hebrews and the law from evil manners cruelty and oppression Dracoes lawes were said to be written with blood and not with ink And it 's said of the Athenians that their lawes had need of a law to mend them Neither against the law of the Jewes Act. 25.8 nor yet against Caesar have I offended any thing at all Lex Ceremonialis Lex occultum Evangelium Evangelium revelata lex The Ceremonial law was the Jewes Gospel for it was Christ in figure and to him it led them Christus apellatur anima legis The Ceremonial law did obscruely and imperfectly represent Christ to the old Church and is now abolished by his coming in the flesh In the twelveth year of our Saviours age the same year wherein he taught in the Temple Luk. 2. the Sanctuary was polluted by casting about the bones of dead men thorow every part and Porch thereof at the very feast of the Passeover in the night time This Iosephus saith was done by the Samaritanes out of hatred to the Jewish services But God had surely a special hand in it to shew that people that those shadows were to vanish now that Christ the body was come and shewed himself All things have their time the Ceremonial law had her time and the Gospel hath his time We our selves have but our time some threescore years and ten and then we are gone Precessit lex Evangelium sicut umbra lucem virga Spiritum timor charitatem initium perfectionem Dominantis Praeceptum amantis concilium Innocent l. 2. de sacr Altar Myst When the Sun is behind the shadow is before when the Sun is before the shadow is behind So was it in Christ to them of old this Sun was behind and therefore the Law or shadow was before To us under the Gospel the Sun is before and so now the Ceremonies of the Law those shadows are behind yea vanished away Before the Passion of Christ wherein they all determined the Ceremonies of the Law were neither dead nor deadly Nec mortifer● nec mortuae Non mortiferae ut cunque mortuae et mortiferae after the Passion till such time as the Gospel was preached up and down by the Apostles though dead yet for the time they were not deadly But since that they are not only dead but deadly to them that use them as the Jewes to this day For all the Prophets and the Law prophesied until John Aquin. For the Law was given by Moses but grace and truth came by Jesus Christ Wherefore then serveth the Law Mat. 11.13 Joh. 1.17 Gal. 3.19 It was added because of transgressions till the seed should come to whom the Promise was made c. Lex Moralis Lex est Sanctio sancta jubens honesta prohibens contraria Legibus vivendum non exemplis Divinis regulis normis Aug. non humanis personis imitandum est The Antinomians cry down the Law calling Repentance a Legal grace and humiliation a Back-door to Heaven Istebius Agricola the first of that Sect and his followers held most unsound opinions That the Law and Works belong only to the Court of Rome That so soon as a man begins to think how to live godly and modestly he presently wandreth from the Gospel That a man was never truly mortified till he had put out all sense of conscience for sin That St. Peter understood not Christian liberty when he wrote these words Make your Calling and Election sure And that good works were perniciosa ad salutem This he once publickly revoked but afterwards relapsed into the same errour and hath at this day too many Disciples who amongst other places do most grievously wrest that Text 1 Tim. 1.9 The Law is not made for a righteous man c. Therefore good men are exempted from obedience to the Law To which we answer Juste lex non est posita neque ad condemnationem neque ad coactionem That a righteous man is freed from the coaction and malediction of the Law but not from the regulation of it To whom the commandments of God are not grievous but joyous The just man doth well not for fear of punishment as compell'd by the Law but of grace and meer love towards God and goodness virtutis amore Albeit there were no Law yet he would be a Law to himself Christ is legis finis Int●rficiens Aug. Perficiens The Ceremonial Law he hath slain and taken out of the way The Moral Law he hath fulfilled for us and we by him that is by faith in his name which maketh his obedience to become ours The Law is not impossible to be obeyed absolutè in se but ex accidenti in respect of us because of the corruptions of our hearts and natures Luther had three golden sayings concerning the Law 1. The first was Walk in the heaven of the Promise but in the earth of the Law That in respect of believing this of obeying 2. That in the justification of a sinner Christ and

that the Rabbins say If the Heavens were parchment and the Sea ink it would not serve to write down the praises of it Eutychides drew his Gally neer where the Persians had entrenched themselves Sir W. R. and spake to the Ionians a people camped amongst them more for fear than favor and bid them remember liberty The like did Themistocles to the Eubaans which much prevail●d to make them either dissert or mutiny Christian liberty consists in Deliverance from evil in respect of the Law 's 1. Breach for There is no condemnation to them that are in Christ Jesus He was made a curse to deliver us from the curse 2. Bond which obligeth us in our own persons to very perfect righteousness to attain everlasting salvation Non ●stis sub lege sed sub gratiâ according to the tenor of the Law Do this and live But now we may with the Publican and Prodigal condemn our selves and appeal from the bar of Gods justice to the Court of his mercy Freedom in good in respect either of the 1. Creator having free access to God in the blood of Jesus Christ hath an easie yoke the service of God is not a bondage but a freedom 2. Creatures in that all things are pure to the pure For the dominion of the creatures lost by Adam was restored again by Christ All are yours you Christ's and Christ God's In maxim● libertate minima licentia Therefore let us not be worse because we should be better Stand fast in the liberty wherewith Christ hath made us free Gal. 5.1 13. and be not intangled again in the yoke of bondage For brethren ye have been called unto liberty only use not liberty for an occasion to the flesh but by love serve one another Scandal Scandalum est rei non bonae sed mal● exemplum Tertul. Aquin. adificans ad delictum Est dictum aut factum minùs rectum prabens occasionem ruinae A Scandal or Offence properly Scandalum est quo quis impellitar in ruinam evertitur Cameron is a stone or block or rub in the way whereat a man stumbles and either hinders or hurts himself In borrowed sense it is any offence cause or occasion given or taken whereby a man hurteth or hindereth himself or others in matter of Religion and Salvation whether by word or deed There is Scandalum Datum Acceptum 1. Offence is given By wicked and false Doctrine corrupt and false Opinions c. Thus were the Sorcerers a slumbling-block to Pharaoh and the false Prophets to Ahab Yea and good men are apt by untryed counsels to give offence as Peter to Christ Mat. 16.23 2. By wicked and bad example of life So were Eli's sons scandalous And thus good men by improvidence may give great offence as David by his soul sins made the enemies to blaspheme 2 Sam. 12.14 3. By discouraging with threats reproaches or oppositions the good way of God Thus Saul wasted the Church 1. Offence is taken sometimes from evil things as when men provoke themselves to liberty in sin by examples of good men in the Scripture as Noah David Peter c. Whereas these should rather put us upon watchfulness and fear 2. Sometimes from good things Bonares neminem scandaliza● nisi malam mentem Tertul. Even the best things a man may turn to his bane And thus was the word out of Christs own mouth to the Jews and Pharisees Mat. 15.12 Joh. 6.60 Nay unto some Christ himself is a rock of offence and a stone to stumble at 1 Pet. 2.8 3. Sometimes men take offence ungiven from the inevitable occurrences of Gods providence all which he turns to the good of his Church And thus many cast themselves back by the Heresies in the Church by the dissentions in opinions by persecution and oppression of the ungodly by the paucity and contempt of such as cleave unto Christ by the prosperity of wicked men by the use or not using Christian liberty Sicut ubicunque fuerit triticum necesse est ut inveniatur illic zizania sic ubicunque fuerit bonum Dei illic erit scandalum inimici Chrys in Mat. 6 Hom. 33. Sicut necesse est ignem calere nivem frigere ita est necesse ut iniquitas mundi erroribus plena scandala pariat c. Hieron in Mat. 18.7 What is there spoken is Necessitate consequentiae because of the wickedness of men it will certainly be so And God justly permitteth the same for causes to him best known But yet by what follows it appears that Gods permission neither forceth mans will nor excuseth any evil act Peccare non tantum in se perditionis habet Hom. 25. in Epist ad Rom. quantum quod reliqui ad peccandum inducuntur saith Chrysostom To sin hath not so much perdition in it as to induce others to sin To shew in the glass of the Word the hatefulness of this evil To give offence or take it 1. It 's against the rule of Christian charity in a most high kind The former wounds thy brother the latter thy self not in body but in soul and conscience 2. Thou sinnest against Christ 1. Cor. 8.12 It is not only to destroy a member but to reach at the head so strait is the union betwixt Christ and his members Mat. 25.45 Nay it 's an high sin against the blood of Christ and vertue of his death Rom. 14.15 3. A sin it is that pulls most severe woes upon the sinner The Serpent was more punished than Eve Eve than Adam Jesabel than Ahab and Jeroboam than Israel Adde what a dreadful curse also it is to be given up to admit strong delusions and to be carried away against the care of a mans own salvation by any occasion whatsoever A plague inflicted on the limbs of Antichrist 2 Thess 2.10 11 12. But especially if they gather offence from that which should be the occasion of their holiness and happiness as Christ and his Word Give none offence neither to the Jews nor to the Gentiles 1 Cor. 10.32 nor to the Church of God Constancy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which is but almost done is not done saith Basil Et non quaruntur in Christianis initia sed finis saith Hierom. Temporary flashings are but like Conduits running with wine at a Coronation Or like a Land-flood that seems to be a great Sea but comes to nothing Tutius recurrere quàm malè ourrere was an Emperors symbol Better run back than run amiss But to run well till a man sweats and then to sit down and take cold may cause a consumption It was excellently resolved by a Martyr The Heavens shall sooner fall than I will deny my dear Lord. And another Though ye may pluck my heart out of my bowels yet shall you never pluck the truth out of my heart Hierom of Prague said Make the fire in my sight for had I feared it I had never come hither Castalia Rupea

outward ears so do the Sacraments by the eyes and other senses The essential parts of a Sacrament are either 1. Outward which hath the signe with the ceremony ordained and the word Or 2. Inward which is the matter or thing signified viz. the saving benefits of Christ Jesus and the priviledges of the Covenant of Grace that is remission of sins imputation of Christs righteousnesse regeneration adoption c. Hence we must esteem Sacraments not according to their outward value but according to the blessing annexed in their lawful use For in as much as they are significations and seals of such excellent things they are with all reverence to be handled and esteemed even as means which exhibit to us and confirm the best blessings of God Yet neither the Word not Sacraments profit any thing without the Spirit this grace proceedeth from the holy Ghost who is unto our faith as marrow unto the bones as moisture unto the tree and as a comfortable rain unto the fruits of the earth If this inward Master and Teacher be wanting the Sacraments can work no more in our mindes than if the bright Sun should shine to the blind eyes or a loud voice sound in deaf ears or fruitful corn fall into the barren wildernesse or a shower of rain fall upon the hard-stones Hence whensoever we come unto these aright the Spirit worketh in us mollifying the hardnesse of our hearts framing us unto new obedience and assuring us that God offereth to us his own Sonne for our justification and salvation Therefore learn whensoever we come to the Word and Sacraments to crave the gracious assistance of the blessed Spirit to guide direct and regenerate us to eternal life to sanctifie us and to assure us of Gods endlesse favour in Christ Jesus It is the Spirit that quickneth the flesh prefiteth nothing John 6.63 Baptisme It is either 1. Proper as bare cleansing and washing Heb. 9.10 Or 2. Figurative And then it is 1. Metaphorical as affliction Mat. 20.22 2. Synecdochical put for the whole doctrine of John Mat. 21.25 3. Allegorical as repentant tears Luke 7.38 4. Catexochen for baptizing of Infants or adults converted The School teacheth of three sorts of Baptism 1. Fluminis per aquam 2. Flaminis per spiritum Ephes 4.5 3. Sanguinis per Martyriuns But of all these three sorts there is but one only Sacrament of Baptism the which is one in three regards Vnum quia 1. Ad unum 2. In unum 3. Per unum 1. Once truly received it is never to be reiterated again Against the Marcionites Hemerobaptists and others 2. For that all of us are baptized into one Faith of our Lord Jesus Christ For John's and Christ's baptisme differ not in substance but in circumstance 3. In regard of the water and words wherewith we baptize We may not use any other element but water nor any other words but I baptize thee in the Name of the Father and of the Son and of the holy Ghost Verily verily I say unto thee Except a man be born of water John 3.5 and of the Spirit he cannot enter into the Kingdom of God The Lords Supper There are four kindes of Suppers The 1. Sinners Supper 2. Devils Supper 3. Good mans Supper 4. Lords Supper The sinner makes a supper to the Devil Foenus pecuniae funus animae when in gaining the world he loseth his soul The Devil prepares a black banquet for sinners in Hell upon these two dishes weeping and gnashing of teeth The good man provides a Supper unto God when he opens the door of his heart and suffers the words of exhortation to come in Rev. 3.20 But here of the last Against the Papists that say the bread is really turned into flesh Zwinglius saith well Hi tentant Deum qui dicunt miraculum ist hic Dei virtute fieri ubi nemo sentit miraculum Epist. ad Amic quend Durandus saith verbum audimus motum sentimus modum nescimus presentiam credimus Of the likeness that is betwixt Christs Incarnation and the Sacrament of the Lords Supper and how the one explaines the true nature of the other Theodoret hath an excellent parallel Dialog For 1. As in Christ there are two natures of God and man so in the Sacrament are two substances the heavenly and the earthly 2. As in Christ these two natures are truely and entirely so are those substances in the Sacrament 3. As after the union those two natures make but one person so after the consecration the two substances make but one Sacrament 4. As the two natures are united without confusion or abolition of either in Christ so in the Sacrament are the substances heavenly and earthly knit so that each continueth what it was and worketh answerably on us None but holy ought to approach this Table Procul hinc procul ite profani all others are strangers who ought to be dealt withal as Exod. 29.33 Rather saith Calvin following Chrysostom will I suffer my self to be slain than this hand of mine shall reach the holy elements to those that have been judged contemners of God In all that come to the Lords Supper there is required a fitness 1. Fundamental and 2. Actual Even of those that know God savingly saith one and are truly godly in the main it may truly be said that they also serve the Devil and not God when and as far as they fulfil the Devils pleasure and are led by that learning which he hath taught the world in and about the worship of God as when men joyn with polluted and mixt assemblies mixt I mean with openly prophane and scandalous persons and such of whose interests in Christ they have no ground or proof at all in the service of the Lords Table Give not that which is holy unto the dogs Mat. 7.6 1 Cor. 11.26 But let a man examine himself and so let him eat of that bread and drink of that cup. Catechising Dr. Hall calls it a preaching conference in his Epistle Dedicatory to the book called The old Religion Erasmus Munus arduum planè senile It hath been of antient use in the Christian Church And in the Reformation it was one great means of propagating the Gospel Clemens Alexandrinus Origen and Cyril were Catechists If this were diligently used both young and old should be better acquainted with the Principles of Religion and being wisely done would be more profitable than Preaching without Catechising for want whereof many that run to Sermons have been found to be very ignorant of the main Principles of Religion Come ye children hearken unto me I will teach you the fear of the Lord. Psal 34 1● The Sabbath God sepapated it from all other days of the week for his worship The Sabbath of old had many priviledges which no other day had 1. The antiquity thereof 2. It was written with Gods own finger 3. There was a more exact rest observed in it

The wit and mind of man if it work upon matter which is the contemplation of the creatures of God worketh according to the stuffe and is limited thereby but if it work upon it self as the Spider worketh his web then it is endlesse and brings forth indeed cobwebs of learning admirable for the finenesse of thread and work but of no substance or profit Socrates said of a Scholar Tutè vincas in geniosus he must be studious Concerning Origen he had this commendation Origeni nulla pars aetatis periit à studiis Again Origenis ingenium sufficiebat ad omnia pardiscenda Again Qui ex scriptoribus qui post Originem vixêre non insigniter est ab eo adjutus And Jerome stiles him Magistrum Ecclesiarum post Apostolos Cyprian when he called for any of Tertullians works used to say Da Magistrum Of Daout Bassa the new Viser to Mustapha Emperour of the Turks Turk Hist fol. 1412. Simia videbitur non sapiens 1 Cor. 1.25 Quantum dilatatur insensibus tantum constringitur in sermonibus Brevitati studendum et sensum magis s●ctandum ●●e quam verba Sapienter not ad●oriatur ut studia salutaria prec●pta f●ciliora ●ractu perennia iis anteponamus quorum infinita est investigatio ne● alius demum exitus quàm labor aeru● De plorare possumus compensare non possumus Ch●ysostom● Commentarium in Matthaeummallem this character is given he was Audax ferox ac prout animum intendit pravus aut industrius eâdem vi So those that are studious are such as from whom men may expect much good or much ill Yet Heraclitus as Plato relateth it said very well The wisest man compared with God he will appear to be an Ape rather than a wise man The foolishnesse of God is wiser than men Books No Book to be studied like the Bible which by how much it is enlarged in the deep and copious sense and meaning of it by so much it is straitned in the sewness of the words and brevity of the speech As teaching saith Jerom that brevity is rather to be studied and that sense and matter are rather to be sought for than many words Well said Reinolds citing those words of Solomon Eccles 12.12 The Preacher doth wisely exhort us that we preser saving studies which are easily perceived lasting in their benefit before those the search whereof is infinite and the end whereof at last is no other than wearinesse and misery There are many precious pieces which are now not to be had As the Chronicles of Media and Persia The Chronicles of the Kings of Israel and Judah The book of the warres of the Lord the book of Jasher Origens Octapla the losse of which work saith one bewail we may but make up we cannot Chrysostom upon Matthew of which Aquinas when promotions were offered I had rather have Chrysostoms Commentary upon Matthew and many other That we have the Book of God so perfect and entire preserved safe from the injuries of time and rage of Tyrants seeking by all means to burn up and abolish it must be acknowledged as a sweet and singular providence For other Books while one resutes what another wrote another vindicates what his adversary disliked thus book begets book So that if happinesse were to be sought for in humane writings the volumes are so infinite the opinions so endlesse and various that it would be impossible for any man to find it out of them When a man had with much curiosity and continual reading wearied himself and pined his flesh away he would find it all an unprofitable and impertinent labour wearinesse to the body without any satisfaction to the mind Of making many Books there is no end Eccl. 12.12 and much study is a wearinesse to the flesh Learning Pragmatical men may not go a way with an opinion that learning is like a Lark that can mount and sing and please her self and nothing else But may know that she holdeth as well of the Hawk that can soar aloft and can also descend and strike upon the Prey It is said of Varro that he was a general Scholar Of Albertus Magnus Nihil penitus fugit omnia perfectè novit Yet all other skill into Scripture-learning is but stramineà Candela Of Tostatus otherwise called Abulensis Omnium scientiarum doctrinarumque arca fuit emporium Lactantius of Tertullian he was in omni genere doctrinae peritus Jerome saith of him that his works contained Cunctam seculi doctrinam And Bellarmine being blamed for keeping Whitakers picture answered Quod quamvis hereticus adversarius esset esset tamen doctus adversarius Aeneas Silvius was wont to say of learning that Popular men should esteem it as silver Noble-men as gold Princes prize it as pearls Yet as none more often miscarry in the waters than your most skilful swimmers Sapientes sapienter in infernum descendent so neither do any sooner fall into the condemnation of Hell or lye deeper therein than the most knowing men and those of greatest parts which they usually overween and are to well conceited of Where is the wise Where is the Scribe where is the disputer of this world See 1 Cor. 8.2 Cap. 13.2 Cap. 2.2 1 Cor. 1.20 Musick Lord I am a musical instrument saith Nazianzen for thee to touch Orat. de Basilie that I may sound thy glory and praise When Aristotle was asked what he thought of musick he answered Jovem nec canere nec Citharam pulsare Thinking it an unprofitable art to men that was no more delightful to God And Plato told the Musicians who pressed into his company that Philosophers could do well enough without them Yet there is no doubt a lawful use of Musick and great power it hath to move mens minds one way or another King Theodorick writing to Boetius in Cassiodore Cassiodor 1.2 var. 41. saith Haec quum de secreto naturae tanquam sensuum regina tropis suis ornata processerit reliquae cogitationes exiliunt omniaque facit elici ut ipsam solummodo delectat audiri Tristitiam jucundat furores attenuat saevitiam blandam effi cit ignaviam excitat vigilantibus reddit requiem vitiatem turpi amore revocat ad castitatem quod heatum curationis genus est perdulcissimas voluptates expellit animi passiones per insensibilium obsequium praevalet sensuum exercere dominatum I have heard of one that when he sate and heard a sweet consort of Musick he seemed upon th●s occasion carried up for the time before hand to the place of his rest saying very passionately What Musick may we think is there in heaven But wanton and unseasonable Musick tends to the emasculating dissolving and drawing out of our spirits this is an abuse of Musick given to men for better purposes and is condemned God made not man more avium minurire nor to sport on earth as Leviathan doth in the Sea And when he

to the unquenchable fire And we must also make out mortification and holy discretion as also sincerity of doctrine and discipline whereby the Saints are seasoned and preserved from the putresaction of sin and orrour Else we shall be in danger to run Ecebolius his course of whom it is said Ecabolius Sophista qui legebet Rhetoricam Julian● discipuli fortunam secutus à christianis ad ethnicos descivit tandemque Juliano extincto ad Christianos rever su● Prae foribus Templi prostratus clamitabat Calcate me salem insipidum What intollerable blasphemy in the conjuring of salt among the Papist● It is thus I conjure thee O sals by the living God c. that thou mayst be made a conjured salt to the salvation of all them that believe And that unto all such as receive thee thou mayst be health of soul and b●dy and that from out of the place wherein thou shalt be sprinkled may fly away and depart all phantasie wickednesse or craftinesse of the Devils subtilty and every foul spirit c. Have salt in your selves Mark 9.50 Poyson It is subtle and spiritful and therefore incorporates with that which is most subtle in man his spirits flat grosse and dreggish liquor will not quench the fiery thirst of poyson it drinks nothing but pure spirits drying them up and corrupting the blood in which the spirits are Yet God is said to have made all things double and if we look upon the works of the most high there are two and two one against another that one contrary hath another and poyson is not without a poyson to itself So nor poyson but hath its Antidote in Nature The Scythians and other Nations used to dip their darts in the blood and gall of Asps and Vipers the venemous heat of which like a fire in their flesh killed the wounded with torments the likest hell of any other The poyson of Asps is under their lips Rom. 3.13 Lottery The Heathens used to cast Lots to find fit and seasonable times as they thought for effecting such things as they desired with good successe The manner was this There was a Pitcher into which papers with names of the several moneths written on them and rolled up were cast yea also papers with the names of every day and every moneth were cast in then one blindsolded put in his hand and pulled out a paper and according to the marks which they had set down such a moneth proved lucky Hest 3.7 with cap. 12.1 and such a day in the moneth And by Gods providence it so fell out in Hamans time that their supposed lucky day as they called it was on the twelfth moneth whereby it came to pass that their plot was deseated before the time of accomplishing thereof The Providence of God extendeth to the disposing of all things Disponit Deus membra pulicis culi●●s Aust even those things also which in regard of us are meerly contingent and casual Chance-medly is Providence Cambyses lighting off his horse after he had been shewing great cruelty to them of Athens his sword flew out of his scabberd and slew him Prov. 16.33 The lot is cast into the bosom● but the whole disposing thereof is of the Lord. Sooth-Sayer Although the word Augur being not taken in his own proper sense and signification Godw. Antiq. but generally by the Trope Synecdoche signifying all sorts of divining whatsoever yet Roman Antiquity delivers to us three principal kinds of foretellers in former times namely Aruspices Anspices and Augures All which we english Scothsayers though the latine word do import a main difference worth our observation The Aruspices did divine or foretel things to come by beholding the entrails of beasts sacrificed whence they had their name ab Aras inspiciendo These were also called Extispices ab exta ospiciend● And they observed whether the beast did come to the Altar willingly whether he died without much strugling or loud bellowing at one blow or many Again whether the bowels were af an unnatural colour or ulcerous Moreover whether the flame of the fire were smokie whether it rolled or tumbled in the aire or were of any continuance c. All which were unfortunate Presages as the contrary did betoken a good and fortunate issue to their designments The next were the Auspices which did foretel things by beholding the flight of birds Auspices quasi avispices ab aves aspiciendo And lastly the Augures did divine from hearing the chatting or crowing of the birds whence they are called Augures ab aviam garritu The two last kinds have occasioned such like Phrases as these With good or evil luck bonis avibus or aspiciis and malis avibus And because they would begin nothing inauspicato without the counsel of the Augures hence Auspcari rem hath been translated to begin a matter The Ephesians were much addicted to such like wicked practices Called also Nebulones undertaking to foretell future things ex nebulis as likewise to Judiciary Astrology Necromancy c. Hence the Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the black Art The Samaritans also and hence that malicious slander of the Jews Say we not well that thou art a Samaritan that is one that dealeth with the Devil There shall not be found among you any one that or that useth divination or Deut. 18.10 11 12. c. Vision Visions were once a special way of divine revelation a principal means by which God broke his mind and unlockt the secrets of his counsels Of visions some were more open 1 Sam. 3. and some more private Judg. 13. Some were without any trance or ravishment Gen. 15.1 and others were accompanied with trances Numb 24.16 Dan. 10.9 2 Cor. 12. Pauls soul had so much acquaintance with God as he became a stranger to his own body Furthermore some visions were presented onely in bare naked words others were cloathed in types and figures in the shapes of beasts souls trees stones c. As to Ezekiel and Daniel in their prophesies and to John in his revelations Lastly Scripture hints another difference there were visions of the day and visions of the night And after this manner God somtime made his mind legible to his servants Take we notice of our Priviledge under the Gospel Heb. 1.2 3. We have a vision which outshines all the visions that ever the Prophets or Patriarchs had from the beginning of the world Their light was darkness at most but a shadow their visions were obscurities and their Revelations concealments compared with ours We read in the Roman History of a vision that Brutus had the night before the unhappy fight at Philippi calling him into Macedonia too but for his utter ruine This was a vision from the Devil doubtlesse that old man slayer Many more I might mention We had need to prove the spirits whether they be of God Many have pretended instincts inspirations Revelations immediate and extraordinary Montanus had his

you The worldlings fear disturbeth the souls quiet and putteth the conscience in a manner out of frame But Jacobs fear which is the fear of God is that to which with David we must be ever devoted Psal 119.38 For take it upon the word of a King Holy and reverend is his Name Psal 111.9 Last of all The setled Christian must fear the Highest Power but as a son a father from whom with Adam he must not flie and quiver 'T is for a godless heathen Emperor through the horror of a guilty conscience to run under a bed at the noise of thunder Gods voice 'T is for a proud Felix to tremble when the last Judgment is urged 'T is for a Simon Magus his heart to quake when rebuk'd for the desire of a Simoniacal purchase It did well enough become desperate Judas in an humour to hang himself out of the way for his treachery to his innocent Master fear and despair did drive him to his wits end But he that is confirm'd in Christianity is of a far better resolution and more gracious temper If he offend as who doth not he is not as are some ungodly high-minded but hath learn'd of the Apostle rather like a good child to fear Nor as others hopeless but is both an importunate suiter unto Heaven for mercy and withall zealously addicted to Pauls exercise Act. 24.16 which is to have a good conscience void of offence toward God and toward men In one word From Jacob's fear in coming unprovided into that place which he imagined to be the house of God Learn we when we come into the house of God Eccl. 5.1 as the Preacher warns us to keep our feet from rushing unadvisedly into it our ears from listning to what doth not become it our tongues from uttering any thing rashly in it our heart from hastily conceiting either superstitiously or prophanely of it the whole man from unreverently abusing it 't is the gate of Heaven And here I make a stand God in mercy grant us his Peace to settle our unquiet minds his Spirit to rule our untamed hearts his Joy to solace our afflicted souls his Grace to rectifie our disordered passions his Fear to restrain our unruly wills That by his Peace we may rest in quiet to his Spirit we may yield obedience with his Joy we may be ever cheered in his Fear we may live and die to live with him for ever To whom Father Son and Holy Spirit be ascribed all honour and glory by Angels by men in heaven in earth world without end● Amen ORDINE QVISQVE SVO OR THE Excellent Order 1 COR. 11.3 But I would have you know that the head of every man is Christ and the head of the woman is the man and the bead of Christ is God GOD is the God of order and he will have not only some things but all things done in order he commands order commends order delights in order and will have order both in Substantials and Circumstantials in Reals and in Rituals 'T is the Devil who is the Author of disorder and confusion he knows if order go up his Kingdom must go down and therefore he doth his utmost to hinder it Omne ordinatum pulchrum Cant. 6.10 Order is the glory of all Societies A well-ordered Family Army City are comely sights It makes the Church fair as the Moon clear as the Sun and terrible as an Army with banners Hence God hath set an Order in heaven an Order in Hell an Order amongst Angels an Order amongst the starres an Order amongst Rational creatures an Order amongst sensitive Creatures the very Bees have a King and ruler over them And as it is the glory so it is the safety Take away this and we shall be all in confusion if there were not an Order in the Sea it would over flow the land and drown all The air would poyson us the creatures destroy us and every man would destroy another It s good then or every man to be bound the best are but in part regenerate and being left to themselves may fall into dangerous sins and errors shall therefore insist upon that which is here by the blessed Apostle propounded viz. A pattern of the most excellent Order This Portion of Divine truth is divided into three heads 1. The head of every man which is Christ 2. The head of the woman which is the man 3. The head of Christ which is God For the First The head of every man which is Christ No man is excluded from subjection unto him in regard of his universal dominion and that imperial power by which he ruleth all creatures after which manner he is the head of every wicked man also and of the Devils themselves which thing they do beleeve and at which they tremble But yet in a more peculiar manner and crytical sence he is the head of every man that is elected to life in regard of his special dominion called Dominium officii the dominion of his office whereby he ruleth in the Church of God in which manner he is the head of every man only that is a lively and real member of his mystical body inseperably united unto him by the inviolable bond of the spirit of grace whether he be Jew or Gentile Barbarian or Scythian bond or free rich or poor Whereupon issues this consequence that Christ being the head of every true member of the Church He is also the head of the whole Church Concerning which these two points are to be handled 1. According to what nature 2. In what respect Christ is the head of the Church As for the first point Christ is the head of the Church according to both natures both his divine and humane both which are two springs whence do flow several Observations In that Christ as God is head I Observe 1. The perpetuity of the Church the gates of hell shall not prevail against it 2. That with all reverent respect obedience is to be rendred by us to Christ in all things 3. That albeit Christ be ascended to his Father and our Father to his God and our God yet is not the Church left destitute of an head on earth for heaven and earth is fil'd with the glorious Majesty of his Deity and the Church with the special presence of his Spirit In that Christ as man is head of the Church I Observe 1. That his affection to us is intimate the sence of our miseries in him accute and he most prompt and inclind to help us in all extremities 2. That we may solace our selves wipe away all teares from our eyes and banish all sorrow from our hearts for that nothing is left Satan to triumph for over us being that Christ in our nature hath overcome Satan As for the second point In what respects Christ is the head of the Church My meditations are grounded upon the relation which the head hath to the members and this consists 1. In a

would not stick to exact the thing promised therefore whensoever God makes a promise either to King or people they must not be so coy as not to take hold of it and to challenge God of his promise For he promiseth to the end they should remember him and thereby he them Fear not then it is his delight Again Gods promise is the strongest argument a man can use it is a sign of an invincible faith to apply it the remembrance whereof should drive us to God And is the best comfort to a Christian man in this life It was here Solomons chiefest joy which made him come thus to God Lord remember David It should seeme by this speech that God was asleep or forgetful of his promise But the speech is not proper for he that keepeth Israel doth neither slumber nor sleep Psal 121.4 God cannot be said to remember or forget properly but by a metaphor not Theologicè but Oeconomicè as the Fathers speak or per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Logicians call ambignum ex analogiâ conceptus because we cannot otherwise conceive by reason of our natural imbecillity God is said then to remember when he shews himself to have a respect unto us for his promise sake So Tremelius expounds it Tremel demonstra te meminisse Lord declare by a plain demonstration that thou forget'st not thy promise made to thy servant David by performing it or being as good as thy word in me I will not enter into any Philosophical speculation concerning this And what should he remember A●● Vt impleatur quod promisit saith Austin To whom promised To David Lord remember David That is that he would fulfil in him what he promised to David his father that his seed should sit in his throne for ever that he should plant his Church and true worship there and dwell among them that the ministery should be pure and powerful the arme of God to salvation that he would give them food sufficient that the glory of his Kingdom should never come to decay This is the Summa totalis In these words we may perceive as in a Perspective-Glasse who it is that is the first raiser of a State and who the puller down States are not guided by blind fortune as the Poets feign nor by Angels appointed thereto in every Kingdom as the Platonists imagine nor by the Starres as some Star-gazers affirm but God alone guides all by his Providence The heavens doth rule saith Daniel by a Metommy of the subject for the adjunct Dan. 4. None can stay his hands or say unto him What doest thou saith Nebuchadnezzar A lesson for Kings and Magistrates that they sollicite none but God for the welfare of Church and Common-weale as here Solomon did But what is this all No they must do it of necessity therein to acknowledge his Supremacie and their Allegiance but this I toucht already They must also have as great care of Religion as of the Commonweale and more for that was the end why Commonweales were ordained without the Commonweale will but be a common poverty it is the soul of the Politick State it gives life unto it Whereupon it being without Religion is compared to a dead body without a soul but both being joyned together the one may say of the other Parsque tui latitat corpore clausa meo Both must be minded as in promise here meant by David So in Prayer Solomon is our example And as their care for the planting of Religion must be great so must they have a watchful eye for the peace of Jerusalem they shall prosper that love thee Lastly they must commit all to God Trust in the Lord with all thine heart and lean not to thine own understanding Prov. 3.5 Victo i● mihi crede non hominum disciplinis aut industriá comparatur sed Dei O.M. benignitate arbitrio c. Ferdinand K. of Arragon He is the Watchman of Israel he it is that in the night and in the day discovers all plots and conspiracies that bringeth the rebellious to confusion It is he that giveth salvation unto Kings Psal 144.10 Thus they may assure themselves that if God be on their side they need not fear what man can do unto them If they cast their care upon the Lord he will care for them This was Solomons way to the throne when as he said Lord remember David Now let us come to know what David was in himself without any respect to the promises He was as his name imports beloved amiable or a friend true indeed for he was the beloved of the Lord for God was with him he was the son of Jesse Ruth 4.22 by profession a Shepherd but chang'd from a Shepherd to be King of Judah 2 Sam. 1.4 King of Israel cap. 5.3 God we see hath not respect of persons outwardly he chooseth poor David before any in Israel to be King for thus saith the Lord to Samuel Arise anoint him this is he 1 Sam. 16. David provided Ministers to serve the Lord 1 Chron. 16.4 He provided matter for the building of a Temple he appointed Solomon to build because God did for bid himself 1 Chron. 22.3 He gave Solomon the pattern and sound out the place 2 Sam. 5. He followed the Lord with all his heart 1 Kings 14. save in the matter of Vriah cap. 15. These are parts of the Acts and Monuments of David Thus we see Gods love to David and Davids zeal to Godward he did as much as he could more if he could do he would have done God denied David would not resist A doctrine for Kings and Governours not to counter-check Gods commands And when he heard he should not do it he sate not idle as many would have done but prepared materials for the building Let all of all degrees learn hence to provide all things for the setting forward of a good work What work better than the building of a house for God wherein to call on his name But in this age men scarce vouchsafe to repair nay some rather have pulled down and instead thereof erected stables Which indeed hath proved the way to bring an old house on their heads Contrary to this was Davids practice therefore saith Solomon Remember David or thy promise made to David my Father It follows and all his afflictions Some translate these words cum totâ or cum omni afflictione ejus some ad● and and then we read it thus as in our Bibles And all his afflictions The reason of this diversity lies in the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sometimes beareth the force of the Article of the Accusative case and then they adde and to make up a perfect sentence it is called by the Grammarians Asyndeton when a conjunction is wanting Sometime the force of the Proposition cum then Remember David with all his afflictions the matter is indifferent the sense is the same There is a greater difference

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 m●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