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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	call_v	earth_n	sea_n	3,957	5	6.9260	4	false

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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

of the earth it causeth an inward warmth to it and so maketh it very fruitful In which respects the Rabbines say That one day of snow doth more good than five of rain Gregory allegorizing those words Gregor Job 38.22 sheweth that earthly treasures are treasures of snow We see little children what pains they take to rake and scrape together snow to make a snow-ball Right so they that scrape together the treasure of this world have but a snow-ball of it so soon as the Sun shineth and God breatheth upon it and so entreth into it by and by it cometh to nothing He saith to the snow Be thou on the earth Hast thou entred into the treasures of the snow Job 37.6 Cap. 38.22 Psa 147.16 He giveth snow like Wooll Frost It is the excess of cold by the blowing of the coldest winds which are sometime called the breath of God These congeal the waters and turn them into ice contracting them into a narrower room Hence it is that as any Countrey is more Northerly so it is colder the Sea also is frozen and unpassable The hoar-frost heateth and drieth the cold and moist earth nipping the buds of trees Vnde pruina dicitur à perurenda Hence also perhaps is that Psal 147.16 He scattereth the hoar-frost like ashes Cinis monet ignem subesse quem foveat By the breath of God frost is given Job 37.10 and the breadth of the Waters is straitued Dew Est vapor subtilior tenuior qui levi miti frigore in terrae aut herbarum superficie adeo compactus est tum adea● fovendum recreandumque à flacciditate aestu contract â tum ad juvandum terrae foecunditatem tum etiam ad aërem ipsum in quo versamur refrigerandum These round orient pearls that come from heaven in a clear night do sweetly refresh whatsoever groweth in fields and meadows The dew 1. It comes when the air is clear 2. It refresheth and cherisheth the dry and fady fields plants and herbs thereby recover life and beauty 3. It allayeth great heats and moisteneth and mollifieth the earth that it may fructifie Who hath begotten the drops of dew Job 38.28 Isa 26.19 Thy dew is as the dew of herbs I will be as the dew unto Israel As the dew of Hermon Hos 14.5 Psal 133.3 Prov. 3.20 and as the dew that descended upon the mountains of Zion By his knowledge the depths are broken up and the clouds drop down the dew Of all these Meteors watery windy fiery whether pure or mixed c. I say with Brentius Fides non in ordinem operis sed in Authorem oculos suos dirigit All these are of the Lord and faith seeth God in all Fowls of Heaven It is very observable that birds though they have more of the earth than of the other three elements for out of the earth was every fowl of the air formed as well as every beast of the field Gen. 2.19 yet are light which is a wonder delighting in high-flying which is innate to them Of Birds mentioned in Scripture these are some The Eagle Called the Queen of fowls She is famous 1. For her loftiness Aquila non captat musc●● she minds great things flies and petty things she looks not after 2. Swiftness of flight and motion 3. Strength herein they are the chief of all have wings 4. Sagacity looking intently upon the Sun without being dazled and by that property makes proof of her young ones A 〈◊〉 ●nectus Prov. 5. Vivacity renewing her youth and health till she come to be very old Aug. observeth that when her bill is over-grown that she cannot take in her meat she beateth it against a Rock Exc●tit onus rostri striking off the cumbersome part and thereby recovereth her eating Thy youth is renewed like the Eagles Psal 103 5. Peacock Priding himself in his feathers and is all in changeable colours like friends now adays as often changed as moved Gavest thou the goodly wings unto the Peacocks Job 39.13 Pelican Reported to open her breast with her bill and feed her young ones with the blood distilling from her Therefore an Hiereglyphick of piety and pity among the Egyptians However a melancholy bird living in lonely places and crying out dolefully I am like a Pelican of the Wilderness Psal 102.6 Ostrich Called by reason of his bigness Elian● Cum●interim tot â co●poris mole promi●eat Plin. Peremptores potius quam Parentes Struthio-Camelus He is very swift of foot but so foolish that being pursued if he can hide his head only so as to see no body he thinks himself safe and that no body seeth him though his great bulk be all in sight Her leaving her eggs makes her the Hieroglyphick of unnatural and careless therefore cruel Parents The Ostrich Job 39.13 which leaveth her eggs in the earth c. Raven Their young ones are fed of God when forsaken of their dams and lest bare and destitute For out of their dung and carrion saith Aristotle brought before to the nest ariseth a worm which creepeth to their mouth and feedeth them Who feedeth the young Ravens which cry Psal 147.9 I forbear to mention any more Only much of Gods wisdom power and goodness may be seen in these inhabitants of the air in the admirable variety of their colours tunes tastes c. Also to these creatures God sends us to learn setting before us as in a picture the lively resemblance of many excellent vertues which we ought to pursue and practice The fowls of the air they shall tell thee Job 12.7 Jer. 8.7 Mat. 6.26 The stork in the heaven knoweth her appointed times and the turtle and the crane and the swallow observe the time of their coming Behold the fowls of the air for they sow not neither do they reap nor gather into barns yet your heavenly Father feedeth them Are ye not much better than they Of the Earth BY earth I understand not that great material mass made up of the two heaviest elements earth and water whereof all terrestrial and celestial bodies were made Gen. 1.2 But the earth as distinctly severed from the other parts of the world which was not made untill the third day vers 10. Elementum siccae frigidaeque naturae densum in medio mundi collocatum r●undum in proprio loco immobile The earth is round as an apple is notwithstanding some knots and bunches in it and therefore naturally apt for motion as the heavens are that yet therefore it should stand firm and unmoveable is admirable It is upheld by the infinite and Almighty power of God The air will scarce bear a feather because it will descend unless kept up by a breath of wind Ponderibus librata sais and yet this vast globe of earth and water hangs as a Ball in the air Terra pilae similis nullo fulcimine nixa Ovid. Aere sublato

which the former was a dark shadow is the third Heaven which for the fulness of pleasure and joy is so called Hierom comforting a young Hermite bade him look up to Heaven Paradisum mente deambulare to take a few turns in Paradise by his meditations assuring him that so long as he had Paradise in his mind and Heaven in his thought Tamdiu in eremo non eris He should not be sensible of his solitariness To him that overcometh will I give to eat of the tree of life Rev. 2.7 which is in the midst of the Paradise of God Of the Sea Sea THE Sea is the seat and source of waters Mare quast amarum because the Sea-water is bitter and salt There are three things in it specially considerable viz. 1. The turbulency of it so stormy and turbulent that it threatneth to overwhelm all To overwhelm the ships sailing upon it to overwhelm the dry land encompassing of it and it would do both if God did not bound it saying Hitherto shalt thou come but no further here shall thy proud waves be stayed Did not God put an everlasting Law upon it it would be lawless 2. There is a wonderful capaciousness in the Sea the water they say is ten times bigger than the earth the Air ten times greater than the water and the fire than the Air. It is so big and broad so extensive and vast that it takes in all the waters that come off the land into its bosome and yet feels no access 3. The Sea is of mighty strength Though we say Weak as water water is a weak element in one sense yet in another water is a strong element so strong that it bears down all before it and bears all the storms that rage upon it Canutus confuted his flacterers who told him that all things in his Dominions were at his beck and check by laying his command on the sea to come up no higher into his Land but it obeyed him not Illi rebor as triplex Circa pectus erat Horat. Od. 1.1 3 Virgil. qui fragilem truci Commisit pelago ratem Primus nec timuit praecipitem Africum c. Tollimur in Caelum curvato gurgite Gen. 1.10 iidem Subduct â ad manes imos descendimus undâ Hence some have doubted whether Mariners were to be reckoned amongst the living or the dead But wisely said he Qui nescit orare discat navigare He that cannot pray let him go to Sea and there he will learn And the gathering together of the Waters Gen. 1.21 called he Seas Fish The power of God is great in forming the fishes of the Sea Especially if we consider three things about them 1. Their number Inter omaes bestias nibil est faecundius piscibus igitur tran●fertur ad multiplication● immensum as tous they are infinite Therefore how emphatically is their encrease exprest When God created them it is said The Waters brought forth abundantly No sort of creatures that multiply so fast as fishes Who is able to report the number of these Sea-inhabitants 2. If we consider their various kinds Naturalists observe that there is no creature upon the earth but hath as I may say its representative in the Sea besides those that have nothing like them on the earth 3. Many of these inhabitants of the waters are wonderful for the vastness and greatness of their bodies The greatest of all living creatures are in the Sea We will only instance in the Leviathan unto whom the Elephant is little Pliny tells of one taken that was 600. foot in length and 360. in breadth Plin. lib. 32. cap. 1. when they swim and shew themselves above water Annare insulas putes saith the same Author you would think them to be so many Islands so many Mountains saith another who also addeth that when they grow old they grow to that bigness and fatness that they keep long in a place Insomuch as ex collectis condensatis pulveribus frutices erumpere cernantur the dust and filth gathered upon their backs seems to be an Island which while shipmen mistake and think to land at they incurre a great deal of danger The great and Wide Sea wherein are things creeping innumerable Ps 104.25 26. both small and great beasts There is that Leviathan made to play therein Ships The use of ships was first shewed by God in Noah's Ark whence afterwards No art which helps more to enrich a Nation Audax Japeti genus Japhets off-spring sailed and replenished the Islands Of the Low-Countrey-men it is said Peterent Coelum navibus Belgae si navibus peti posset A ship is a fabrick for the Sea a house upon the Sea a moveable house and as it moveth variably so it moveth swiftly the inconstancy of the winds makes the motion of the ship unconstant and the strength of the winds makes the motion of the ship swift Whatsoever they do who are within the ship the ship moves on if they prepare it for motion Labitur uncta vadis abies Virgil. The ship seems willing to be at the Haven as soon as may be Let our souls be like a ship that is made little and narrow downward but more wide and broad upward Let them be ships of desire hasting heaven-ward and then let our days pass away as they can we shall be but the sooner at home Mortality shall appear to be no small mercy There go the ships They that go down to the Sea in ships Psa 14.26.107.23 24. that do business in great waters These see the Works of the Lord and his wonders in the deep c. Homo NVllum animal morosius est nullum majore arte tractandum Senec. quàm homo Nay which is worse Homo homini lupus homo homini Daemon Therefore saith David Let me not fall into the hands of men as though they were like Cadmus souldiers ad internecionem nati Yet man is magnum miraculum mundi Epitome imaginis image Imago mundi in corpore Dei in animâ In mans composition there is a shadow of the Trinity for to make up one man Ea fere bominum natura 〈◊〉 omnes sua mirentur aliena despiciant Julian there is an elementary body a divine soul and a firmamental spirit Here is the difference in God there are three Persons in one essence in us three essences in one person So in the soul there is a Trinity of powers vegetable sensitive and rational The former would only be the second be and be well the third be well and be for ever O excellent Nature in which Cabinet ten thousand forms may sit at once Vocabulum Homo est duorum substantiarum fibula Man is a heavenly thing for his soul though earthly in regard of his body Man being Lord of these graces should sit no longer in the vale of tears but ascend the Mountain of glory he should fly to the Trumpet calling to

eo complacentiam ad redimendum reconciliandum genus humanum As the salt waters of the Sea when they are straitned thorow the earth they are sweet in the rivers so saith one the waters of Majesty and justice in God though terrible yet being strained and derived through Christ they are sweet and delightful In many things we offend all who then can be saved Our sins for number exceed the sands of the sea and the least sin is sufficient to throw us into hell without Christ But by Christ we are reconciled to the father and have peace with him Hence we may have a blessed calme lodged in our consciences as when Jonah was cast over board there followed a tranquility Let the meditation of this Eph. 4.32 cause a reconciliation amongst Christians forgiving one another even as God for Christs sake forgave you Consider 1. God himself offers reconciliation to us Jer. 3.1 and shall we be so hard-hearted as not to be reconciled one to another Let us be merciful as our heavenly Father is merciful 2. All we do is abominable in the sight of God without it Mat. 5.23 24. If thou bring thy gift to the Altar and there remembrest that thy brother hath ought against thee go thy way first be reconciled to thy brother Thou shouldst have done it before yet better late than never First seek the Kingdome of God God should be first served yet he will have his own service to stay till thou beest reconciled to thy brother If I speake with the tongues of men and Augels if I come to Church and heare never so many sermons talk never so gloriously of Religion c. and dwel in hatred be not reconciled I am but a tinkling cymbal 1 Cor. 13.1 3. We can have no assurance of our reconciliation to God without it Mat. 18.35 As the King dealt with his servant so God will cast such into the Prison of hell for ever This should make us all to quake 4 We have no certainty of our lives This night may our souls be taken from us Jovinian the Emperour supped plentifully went to bed merrily yet was taken up dead in the morning And if death take us before we take one another by the hand as a token of hearty reconciliation what shall become of us We should not suffer the sun to go down upon our wrath Johannes Eleemosynarius Arch-Bishop of Alexandria Eph. 4.26 Soc est in occasu vir maximè honorande being angry in the day with Nicetus a Senator towards night sends this message to him My honourable brother the Sun is in setting let there be a setting of our anger too If we do it not within the compass of a day yet let us do it within the compass of our lives Aculeus apis not Ataleus serpentis Let not our anger be like the fire of the Temple that went not out day nor night Let us not say with Jonah I do well to be angry even unto death Cap. 3.9 Let our anger be the sting of a Bee that is soon gone not the sting of a Serpent that tarries long and it may be proves lethall Christ is a merciful and faithful High-Priest Hebr. 2.17 in things pertaining to God to make reconciliation for the sins of the people He hath made peace through the blood of his Cross Colos 1.20 God hath reconciled us to himself by Jefus Christ 2 Cor. 5.18 19 20. and hath given to us the ministery of reconciliation viz. that God was in Christ reconciling the world unto himself and hath committed unto us the word of reconciliation We pray you in Christs stead be ye reconciled to God If when we were enemies Rom. 5.10 we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his life Glorie to God in the Highest Luke 2.14 and on earth peace good will towards men General Calling It is the estate and condition of Christianity For herein we are called to the service of God in all parts of holiness with promise of eternal reward through the merits of Christ So it is termed because the means by which God worketh upon us ordinarily is his Word or the voice of his servants calling upon us for amendment And because through the mighty working of the Spirit of Christ the voice of Gods servants speaking out of the Word is directed unto us in particular with such power and life and our dead hearts are so revived that the doctrine is as if God did speak to us in particular we receiving the word of the Minister as the very voice or word of Christ Thus the dead hear the voice of the Son of God and live As also because God would hereby note unto us the easiness of the work he can do it with a word As he made the world and calleth up the generations of men as the Prophet sheaketh so can he in an instant with a word convert a sinner He said Let there be light and there was light So if he say Let there be 〈◊〉 grace there is presently true grace There is a twofold calling 1. External that general invitation which by the preaching of the Gospel is made unto men to invite them to come in unto Jesus Christ most in the world are thus called both good and bad 2. Internal when the Spirit of God accompanies the outward administration of the Word to call a man from ignorance to knowledge and from a state of nature to a state of grace So that the first is alone by the outward sound of the Word But the other not by the trumpet of the Word alone ringing in the ear but by the voice of the Spirit also perswading the heart and moving us to go to Christ Of this calling spake our Saviour Christ No man cometh to me Inanis est serm● docentis nisi intus sit qui docet except the Father draw him namely by his Spirit as well as by his Word Judas was called He was not a Professor alone but a Preacher of the Gospel Simon Magus was called he believed and was baptized Herod w●s called He heard John Baptist sweetly and did many things that he willed him Sundry at this day come to Church hear Sermons talk of Religion that do not answer Gods call Therefore let us intreat the Lord to call us effectually by his blessed Spirit out of our sins to holiness and newness of life If we be thus called we shall receive the eternal inheritance which Christ hath purchased for us Let us be suiters to God that he would make us partakers of this calling that makes an alteration of us 1 Cor. 6.9 11. If we were Idolaters as Manasseh to call us out of our superstition and idolatry If persecutors as Paul to call us out of our persecuting If we are Adulterers as David to call us out of our uncleanness If Drunkards out of our d●unkenness If

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

consolat Abite mal● cupiditates ego vos mergam ne ipse mergar à vobis But it was indeed for a name as Hierom rightly judgeth calling him therefore Gloria animal popular is aurae vile mancipium a vain-glorious fool However let us make God our chief treasure A friend of Cyrus being asked Where his treasure was Answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where Cyrus is my friend Let us answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where God is my friend Whoever hath the Lord for his portion the lines are fallen unto him in pleasant places he hath a goodly heritage He will be all that heart can wish or need require Surely there is a vein for the silver and a place for the gold Job 28.1 2. Psa 17.14 Job 22.25 where they find it Iron is taken out of the earth and brass is molten out of the stone Whose belly thou fillest with thy hid treasure The Almighty shall be thy gold Fountains and Rivers Aristotle assigns this as the cause of the perennity of them ● of their Beginning and Original viz. That the Air thickned in the earth by reason of cold doth resolve and turn into water c. But a greater than Aristotle notwithstanding Averroes his excessive commendation of him Solom viz. That there was no errour in his Writings c. gives us his opinion as it was likewise the opinion of the Ancient Philosophers viz. That they come from the Sea through the Pores and passages of the earth where they leave their saliness behind them Thus God doth by certain issues or vents send forth the waters of the Sea which here and there break out in springs that men and other earthly creatures might have that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Pindarus stileth it for the satisfying of their thirst Rona à tergo formosissima and for other necessary uses A great mercy the want would more shew the worth All the Rivers run into the Sea Eccl. 1.7 yet the Sea is not full unto the place from whence the Rivers come thither they return again Ad locum unde excunt flumina Psa 104.10 11 revertuntur ut iterum fluant Vulg. He sendeth the springs into the Valleys Which run among the hills They give drink to every Beast of the Field the Wild Asses quench their thirst Fruits Alma Parens tell us Quaelibet herba D●●m affords all things necessary for man and beast Ad esum ad usum both for food and Physick and both these before either man or beast was created Sing we Hoc mihi pro certo quod vitam qui dedit idem Et velit possit suppeditare cibum Green herbs was a great dish with the Ancients Aristippus told his Fellowphilosopher who fed upon them If you can please Dionysius you need not eat green herbs He presently replied If you can eat green herbs you need not please Dionysius These are called precious fruits Deut. 33.14 and Jam. 5.7 both because they cost hard labour to the husbandman for that is required as well as rain and dew promised And because they are choyce blessings of God for the sustentation of life Diogenes justly taxed the folly of his Countreymen quòd res pretiosas minimo emerent venderentque vilissimas plurimo because they bought precious things as Corn very cheap but sold the basest things as pictures statues c. extream dear for the life of man had no need of the one but could not subsist without the other Let us take heed of undervaluing the food of life and spending money for that which is not bread Isa 55.2 And God said Gen. 1.11 12. Let the earth bring forth grass the herb yielding seed and the fruit-tree yielding fruit after his kind Whose seed is in it self upon the earth Cap. 1.29 30. and it was so And the earth brought forth grass and herb yielding seed after his kind and the tree yielding fruit whose seed was in it self after his kind and God saw that it was good And God said Behold I have given you every herb bearing seed which is upon the face of all the earth and every tree in which is the fruit of a tree yielding seed to you it shall be given for meat And to every beast of the earth and to every fowl of the air and to every thing that creepeth upon the earth wherein there is life I have given every green herb for meat and it was so He causeth the grass to grow for the cattel Psa 104.14 and herb for the service of man that he may bring forth food out of the earth Worms In the earth are worms housed A worm is one of the meanest creatures and therefore to shew what a poor thing man is he is twice in one place compared to a worm Job 25.6 Thus Christ also bespeaks himself when he took our nature Psal 22.6 Man may be said to be a worm in several respects Look upon him 1. In his original and constitution he is from the earth as the worm is 2. In his natural state and condition he liveth upon the earth and earthly things as worms do 3. Because subject to danger every foot may crush him 4. Because unable to resist or make defence unless the Lord be his shield and a defence to him round about 5. Because he must shortly return into the earth and when he comes to the grave it will be worm to worm Mihi experto credite saith Aug. Believe me who have made trial of it Open a grave and upon the dead mans head you shall find toads leaping begotten of his brains upon his loins serpents crawling begotten of his raynes in his belly worms abounding arising out of his entrails Behold what we now are and what we shortly shall be Behold the Original and filthiness of sin The best are but worms-meat the worms shall cover them who haply were once covered with costliest cloathing Mark 9.44 But take heed of that Worm which never dieth for as out of the corruption of our bodies worms breed which consume the flesh so out of the corruption of our souls this never-dying worm This worm say Divines is a continual remorse and furious reflection of the soul upon its own wilful folly and now woful misery Oh consider this before thy friends be scrambling for thy goods worms for thy body and Devils for thy soul Go not Dancing to Hell in thy Bolts rejoyce not in thy Bondage as many do to whom the preaching of Hell is but as the painting of a toad which men can look on and handle without affrightment I have said to corruption Thou art my father to the worm Thou art my mother Job 17.14 and my sister Mandrakes Before I had passed plants I should have mentioned one strange one in Scripture called Mandrake of which here a word It is a kind of herb whose root hath the likeness of a man The fruit of the root called Mandrake Apples have

fountain near Monacris in Arcadia Nat. Hist l. 2. c. 103. of which whosoever drinks presently falls down dead the name of the fountain is Styx so called because it was of all men abhorred So should we be affected to the evil of sin as to a thing that brings present death Man drinks iniquity like water but every draught slayes the soul as the water of Styx the body As thou wouldest not drink poyson so beware of it The Poets have feigned a river to be in hell called by the same name Rom. 12.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sometime is taken for hell it self Art thou afraid of hell be also as much afraid of evil Pro peccato magno paululum supplicii satis est pati Thinks the sinner a small punishment may serve for a great offence But if God do punish the punishment shall have the same proportion with the offence God proportions the punishment of man with his sin and that two manner of wayes 1. In the quality and manner of it 2. In the quantity or degree of it The justice of God is visible in both Adonibezek was and so have many others been punished in the same manner that he had sinned But all shall be punished in the same degree that they have sinned 〈◊〉 abyssus 〈◊〉 a invocat When the iniquity of the Amorite is full he shall have his fill of wrath When God is pressed with sin as a cart with sheaves then he layes on load in judgment If sin be great so shall the punishment of it be Gods judgments against sinners are feathered from themselves as a fowl shot with an arrow feathered from her own body Which is according to Julians Motto Propriis pennis perire grave est No sooner had man sinned but the earth was cursed for his sake It was never beautiful nor chearful since and lookes to be burnt up shortly with her workes But yet the Punishment of sin may come long after the comitting of sin The one is a seed-time the other a reaping-time betwixt which there is a distance of time Job 4.8 The seeds of sin may lye many years under the furrowes A man may commit a sin in his youth and not find the harvest of it till old age The strongest sinner shall not escape punishment There are no sons of Zerviah too hard for God God desires in a special manner to be dealing with these for they in the pride of their spirits think themselves a match for God though indeed their strength is but weaknesse and their wisdom foolishness hence like Pharoah they send defiance to Heaven and say who is the Lord When God sees the hearts of men swoln to this height of insolent madnesse he delights to shew himself and grapple with them that the pride of man may be abased and every one that is exalted may be laid low that he onely may be exalted and his name set up in that day Behold Numb 32.23 ye have sinned against the Lord and be sure your sin will find you out Evill shall hunt the violent man to overthrow him Psal 140.11 Evil pursueth sinners Pro. 13.21 The wicked is driven away in his wickednesse Cap. 14.32 Thine owne wickednesse shall correct thee Jer. 2.19 and thy back-slidings shall reprove thee know therefore and see that it is an evil thing and bitter that thou hast forsaken the Lord thy God and that my fear is not in thee saith the Lord God of hosts Thy way and thy doings have procured these things unto thee Cap. 4.18 this is thy wickednesse because it is bitter because it reacheth unto thine heart If thou doest not well Gen. 4.7 sin lieth at the door Supplicium imminet id● proximum et presentissinium saith Junius there Then when lust hath conceived Jam. 1.15 it bringeth forth sin and sin when it is finished bringeth forth death What fruit had ye then in those things Rom. 6.21 Whereof ye are now ashamed For the end of those things is death For the wages of sin is death v●s 23. Free-will THere are a generation of men The Motto M●hi sol●d beo that will needs hammer out their own happiness like the Spider climbing by a thread of her owne weaving But Sub laudibus naturae latent inimicigratiae saith Aug. The friends of free-will are enemies to free-grace But whoever doth well weigh Au● observes our Saviour saith not p●rf●●re but facere John 6.44 with cap. 15.5 and other places of Scripture must needs conclude that down goes the Dagon of free-will with all that vitreum acumen of all the Patrons thereof whether Pagans or Papagans Pelagians or Semipelagians c. Pareus in Revel 22.17 Whosoever will let him take the water of life freely glosseth thus He saith whosoever will he saith not that it is in the power of free-will but requires the will to receive it The will is ours but the will of receiving is not in us it is the gift of grace For what have we that are have not received 1 Cor. 4.7 Mind but the case of Paul Act. 9. and of Lydia cap. 16. and it will be clear that God comes into the heart while the doors of it are shut The Arminians and Papists as to that great and special truth which the Orthodox maintain against them will grant an irresistable work of light from God upon the understanding they will grant also a potent work upon the affections but this they will not yield that God makes the will to will that is so boweth and changeth the heart that it readily imbraceth what once it abhorred yet in all that are converted this power so efficacious must needs be acknowledged for will not experience witnesse that every mans will before converting grace came was as opposite to God and as averse to all holinesse as any natural mans in the world Simpliciter velle hominis est malè velle corruptae naturae Bern. bene velle supernaturalis gratiae Quem trahit Deus volentem trahit saith Chrysostom Vbi non est Spiritus Domini non est libertas arbitrii Aug. To which August Certum est nos velle cum volumus sed ille facit ut velimus qui operatur in nobis velle Therefore he addes Da Domine quod jubes jube quod vis Cyrus had this written upon his Tomb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I could do all things as Arrianus reports So could Paul too but it was through Christ strengthening him Phil. 4.13 To which the same Apostle addes elsewhere Not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God 2 Cor. 3.5 No man can come to me except the Father which hath sent me draw him Joh. 6.44 For without me ye can do nothing Cap. 15.5 For it is God which works in you both to will and to do of his good pleasure Phil. 2.13

wickedness shall leave them in the lurch as the Devil leaves Witches when they come to prison And above all Trade for that Pearl of price that Gold tried in the fire For Godliness is profitable to all things and one grain of Grace is far beyond all the Gold of Ophir What is Gold and Silver but the guts and garbage of the Barth And what is all the pomp and glory of the world but dung and dogs-meat Paul esteemed them no better that he might win Christ The Kingdom of Heaven is like unto a Merchant-man Mat 13.45 46. seeking goodly pearle● Who when he had found one pearl of great price he went and sold all that he had and bought it Souldier Creatures of an inferior nature to Man Malo miserandum quàm crubescentlum Pulchrior est miles in pugna praelio amissus quàm in fuga salvus Tertul. will be couragious in the presence of their masters Xerxes was wont to pitch his Tent on high and stand looking on his Army when in sight to encourage them The Prince of Orange said to his Souldiers at the Battel of Newport when they had the Sea on the one side and the Spaniards on the other If you will live you must either eat up these Spaniards or drink up this Sea King Ferdinand's Ambassadors being conducted into the Camp of the Turks wondred at the perpetual and dumb silence of so great a multitude Neque enim idoncus potest esse miles ad bellum qui uon exercitatus in campo prius fuit Cypr. The Souldiers being so ready and attentive that they were no otherwise commanded than by the beckning of the hand or nod of the Commanders Tamerlane that warlike Scythian took such order with his Souldiers that none were injured by them If any Souldier of his had taken an Apple or the like from any man he died for it One of his Souldiers having taken a little Milk from a Country-woman and she thereof complaining he caused the said Souldier to be presently killed Turk Hist fol. 216. and his stomack to be ript where the Milk that he had late drunk being found he contented the woman and so sent her away who had otherwise undoubtedly died for her false accusation had it not so appeared Severe discipline Yea he had his men at so great command that no danger was to them more dreadul than his displeasure Do violence to no man Luk. 3.14 neither accuse any falsly and be content with your Wages Prosperitas FElix scelus virtus vocatur Tully de divin 1.2 saith the Orator Prosperous wickedness is accounted Vertue Leah because fruitful and successful rejoyced in that whereof she had greater reason to repent So did Ephraim Hos 12.8 Dionysius after the spoil of an Idol-temple sinding the winds favorable in his navigation Lo said he how the Gods approve of Sacriledge So divers because they are prosperous and the world comes tumbling in upon them therefore think their ways are good before God This is an ordinary Paralogism whereby wicked worldlings deceive their own souls hardening and heartning themselves in their own practices because they outwardly prosper But a painted face is no signe of a good complexion Seneca could say that it is the greatest unhappiness to prosper in evil Ambrose reports of the Oister lib. 5. Hexam c. 8. whilst she is tossed by the Crab she so claspeth her shell that then she is in least danger of devouring But when without fear she layeth open herself to the Sun on the shore then comes her enemy and puting a stone between the lips of her shell thrusts in safely his claws and picks out the fish Even so whilst Gods children are tossed to and fro in the brinish waters of the Sea of this World by crabbed men and regredient backsliders they shut the door of their lips whereas in the sun-shine of Prosperity they lay open themselves and by that are many times undone Bernard interprets that place Psal 91.7 thus A thousand fall in Adversity which is as the left hand but ten thousand in Prosperity which is the right hand In Adversity we are humble 〈◊〉 seek God In Prosperity we are proud play forget God David in persecution and wars was a chaste man When he came to take his ease he was caught in the snare of adultery Who did swim in such a sea of riches and honour as Solomon and who did sink so egregiously as he Solus in divitiis suit solus egregiè corruit Hier. Such stand upon slippery places and slide ere they be aware Yet if Prosperity hurt the fault is not in it nor in God that sent it but in our selves that abuse it As if a friend should give a man a brave and excellent sword and he should kill himself Vbi uber ibi tuber It is the property of Prosperity to swell the heart Pro. 30. This Agur knew well and therefore prayed for a mediocrity Solomon's wealth did him more hurt than his wisdome did him good Vespaslanus unus accepto imperio me●lor factus David's first ways were his best ways neither ever was he so good and tender as when he was hunted like a Partridge on the mountains Indeed of Vespasian it is storied that he was made the better man by being made Emperor But he was a rare bird and had scarce his fellow again Luxuriant animi rebus plerunque secundis Pride compasseth prosperous persons as a chain their hearts are lifted up with the same as a Boat that riseth with the water God tries man three wayes By 1. Examination Psal 17.3 2. Affliction Jam. 1.12 3. Prosperity A full estate discovers a man as well as a low and empty estate doth To know how to abound is as high a part of grace as how to want God tries in a right hand way as well as in a left hand way Poverty endangers grace much but Riches more To be great in the world is a great temptation Many when they grow rich in temporals grow poor in spirituals As their outward man increaseth so their inward man decayeth And as they flourish in the flesh so they wither in spirit Glass or other metals cast into the fire shine most when ready to melt Aphor. H●ppocrates saith The uttermost degree of bodily health is next unto sickness A Carpenter cometh to a wood and with his axe marketh out the fairest trees for selling What can be more fair and flourishing than a Corn-field or Vineyard a little afore the harvest Even so the Sun-shine of Prosperity doth but ripen the sin of wicked men for Divine vengeance The prosperity of fools shall destroy them Pro. 1.32 Health It is mainly applied to the Body Mind Vivere est bene valere Health is the Prince of Earthly blessings Yet a timus sanitatis gradus est morbo proximus say Physicians He lives miserably that lives by Medicines who to uphold Nature is in the

safe in any place without Gods protection In 1. Field Witnesse Abosolom and Saul In 2. House Witnesse Pharaoh In 3. Bed Witnesse Ishbosheth In 4. Chamber Witnesse Jezabel In 5. Church Witnesse Senacherib Joab God snatcht Lot out of Sodom David out of many waters Tutus sub umbrâ leonis Paul out of the mouth of the lyon Jonah out of the belly of hell c. Cur timeat hominem homo in sinu dei positus He shall deliver thee in six troubles yea in seven there shall no evil touch thee Job 5.19 Affliction Water properly is that element cold and moist contrary to fire Psal 42.7 Fluctus fluctum trudit But frequently signifies amongst many other things afflictions and troubles which threaten dangers as waters threaten drowning Often in the Psalms and elsewhere it is so used And I conceive that ever after Noah's flood that dismall destruction great and grievous afflictions were set forth by the rushing in of waters and overwhelming therewith Afflictions are that Sea that all the true Israelites in their journey to the everlasting Canaan must go through But yet these rivers of Marah are sweetned they are to the godly pleasant and they going through the vale of misery use it for a Well whereout they draw living water Psal 84.6 There are light crosses which will take an easy repulse Others yet stronger that shake the house sides but break not in upon us Others veliement which by force make way to the heart Others violent that lift the mind off the hinges or rend the barres of it in peices Others furious that tear up the very foundations from the bottome leaving no monument behind them but ruine Anton. Pius The wisest and most resolute moralist that ever was looked pale when he should taste of his hemlocke Christ went to Jerusalem the vision of peace by Bethany the house of grief so must we to heaven God useth to lay the foundation low when he will build high afflict much when he will destinate to some excellent end As in the creation first there was darknesse then light Or as Jacob first God makes him halt and then the place becomes a Peniel Therefore take knowledge of the low deeps into which Gods Children are brought That soul that feels it self hand-fasted to Christ though it meet with a prosperous estate in this world it easily swells not and if it meet with the adverse things of the world it easily quails not for it hath the word of Christ and Spirit of Christ residing in it Whereby you shall behold their faith victorious their hope lively their peace passing all understanding their joy unspeakable and glorious their speech alwayes gracious their prayer full of fervour their lives full of beauty and their end full of honour Apollonius writes of certain people that could see nothing in the day but all in the night In mirabil Histor Many Christians are so blinded with the sun-shine of prosperity that they see nothing belonging to their good but in the winter night of adversity they can discern all things Christians are never more exposed to sins and snares than in prosperity Though winter have fewer flowers yet also fewer weeds And fishes are sooner taken in a glistering pool than in a troubled Fen. Besides while the wind is down we cannot discern the wheat from the chaffe but when it blows then the chaffe flies away only the wheat remains Witnesse that masculine resolution of him Ful gentius who in the midst of his sufferings used to say Plura pro Christo tolleranda Here we live in the valley of Achor from Achan that was troubled that day wherein he was stoned Lorin Cap. 2. Prolcgom in Eccles Josh 7. Petrus Tenorius Archbishop of Toledo having a long time considered the weighty reasons on each side whether King Solomon were damned or saved and not knowing how to resolve the houbt in the end caused him to be painted on the walls of his Chappel as one that was half in heaven and half in hell The darker the foil the lighter the Diamonds Fealty A child of God in respect of his manifold afflictions he meets with here seems many times to himself and others to be in hell But having also tasted the first-fruits of the Spirit and the consolations that accrue unto him thereby he seems to be half in heaven Our light affliction 2 Cor. 4.17 which is but for a moment worketh for us a far more exceeding and eternal weight of glory Hurt It is in the power of my hand to do you hurt saith Laban to Jacob Gen. 31. though indeed it never was farther than given him from above Rideo dicebat Caligula consulibus quòd uno nutu meo jugulare vos possim Vxori tam bona cervix simul ac jussero demctur And Caesar told Metellus that he could as easily take away his life as bid it be done But these were but bravado's for that 's a royalty which belongs to God only to whom belong the issues of death Wicked men do not only pull manifold miseries upon themselves but are many wayes mischievous to others and have much to answer for their other mens sins How many are undone by their murders adulteries robberies false testimonies blasphemies and other rotten speeches to the corrupting of good manners What hurt is done daily by the Divels factors to mens souls bodies lives estates Besides that they betray the land wherein they live into the hand of divine justice whiles they do wickedly with both hands greedily When Christ gave his Disciples a commission to preach the Gospel he promised that they should take up Serpents and if they drank any deadly thing it should not hurt them No more shall the deadly poyson of sin hurt those that have drunk it if they belong to God Provided that they cast it up again quickly by confession and meddle no more with such a mischief Foolish and hurtful lusts drown men in destruction and perdition 1 Tim. 6.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ita demorgunt ut in aqua summitate rursus non ebulliant Loss What tell you me of goods in heaven say many let me have my goods on earth A bird in the hand is better than two in a bush The Grecians comprehend both life and goods in one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew perhaps men had as lief lose their lives as their goods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fronte nubila Mat. 19.22 He came hastily but went away heavily This is an hard thing it made the young man go sorrowful away that Christ should require that which he was unwilling to perform If heaven be to be had upon no other terms Christ may keep it to himself Many now adayes must have Religion to be another Diana to the Crafts-masters however are resolved to suffer nothing Jeroboamo gravior jactura regionis quàm religionis The King of Navarre told Beza that in the cause of Religion

of such difficulty that if he withdraw the supporting assistance of his active Spirit from us we cannot hold out Do we preach 't is as the Spirits gives us utterance do we pray the Spirit helpeth our infirmities do we beleeve he increaseth our faith and helps our unbelief do we live the life of grace Christ liveth in us by his Spirit Are we constant in our profession and holy exercises of Religion that constancy cometh from above by the effectual working of the divine power In all these his grace is sufficient for us and in doing them his Spirit worketh with us Thus much concerning Gods good will towards men expressed in spiritual matters As for his good will in temporal it is as clear as the sun we need no demonstration But because the extraordinary favours of God may not slip out of our memories think upon our deliverance from that intended invasion in eighty eight how that part of the invaders became as weak as water and part were over whelmed in the depths of the sea alive like Pharaoh and his host Think upon that horrid work of darkness the Gunpowder plot how vain the conspiratours were in their imaginations The Lords stretched out arme overcame the one his all-seeing eye discovered the other See thy Regína Dierum and by his Providence were both brought to nothing Think upon the Stupendious works of Divine Providence in the wonderful safegarding and happy restoring of our gracious King to which I have abundantly spoken upon occasion Without doubt all these and infinite more are sensible tokens of Gods good will in Christ toward us Wherefore 1. We may with comfort confidently approach to the throne of grace where we may receive of the Father whatsoever we ask in his Sons name for for his sake he will deny us no good thing seeing that in him he beares good will toward us Thus much the occasion of this text may assure us of which is the incarnation and birth of our Saviour It being the foundation of all our joyes and all good things we enjoy By it God comforts Adam the seed of the woman shall break the serpents head Jacob is comforted by the vision of a ladder reaching from heaven to earth and the Angels ascending and descending by it the mystery whereof may be this The ladder is Christ the foot of it on earth noteth his humanity man of the substance of his mother born in the world the top reaching to heaven noteth his divinity Job 19.25 God of the substance of his Father begotten before all worlds perfect God and perfect man by which union of natures he hath joined earth and heaven together that is God and man The going up and down of Angels by the ladder sheweth how by Christ the service of Angels is purchased unto us all which accordeth with that in Joh. 1.51 Verily verily I say unto you faith our Saviour hereafter ye shall see the heaven open and the Angels of God ascending and descending upon the Son of man Job again comforts himself in this that his Redeemer of his own flesh as the word signifieth liveth In the Old Testament they which sought to God came to the Ark or Propitiatory and there were they heard and received Gods blessing Now Christ God and man is instead thereof his Godhead being the fountain of all good things and his flesh or Manhood a pipe or conduit to conveigh the fame unto us Wherefore let us rejoyce in God our Saviour and comfort our selves in his good will towards men Moreover 2. We may the better bear temptations and afflictions and slight the assaults of the world That which in Spaniards deserveth the greatest commendations is an unmoved patience in suffering adversity accompanied with a settled resolution of overcoming them This if we attain unto in Christianity will shield us from despair and distrust for we may be well assured that God to his distressed servants is the neerest when he seemeth furthest then sweetest when he seemeth sowrest and then up in wrath to revenge our wrongs when the world doth think he hath forgot us For still he beares goad will towards us Lastly we must acknowledge Gods good will through Christ to be the sole cause of all our happiness It is a true Maxime in Divinity Publisht in Austins time Vniversa salus nostra Aug. Ned. Cap. 34. magna miserecordia tua Our safety on earth our salvation in heaven proceed from thy abundant mercies O Lord. Thus the Father the Son and the holy Ghost do all join together in one immutable resolution to prove their good will towards men The issue whereof cannot be but exceeding good For as Astronomers do well observe that when three of the superiour lights do meet in conjunction it bringeth forth some admirable effects So now seeing that these three infinite lights of the world three persons of the Deity are met together in one good-will towards men this benevolous aspect produceth this admirable effect that all true beleevers shall be hereby exalted into glory For which with thankful hearts we ought ever to pay the tribute of obedience And in assurance whereof to rest in Gods promises which can never faile In his name I end as I did begin To whom as the Angels did before us and duty ever binds us be rendred all honour and glory both now and for ever Amen The Necessity of CHRISTS PASSION AND Resurrection ACTS 17.3 Christ must needs have suffered and risen again from the dead I Am induced by these words to relate the greatest wonder of the world wherein is comprehended the profoundest Mystery of our salvation That the Son of God should become the Son of man that the Lord of glory should come in the forme of an humble and dejected servant that the Sun of righteousnesse should be deprived of light and then that the sole Author of our life should be put to death Weigh but the reason and the wonder is the greater It was for our redemption all this was effected and can there be a greater wonder then that he that knew no sin would putting on mortality suffer unutterable tortures both in soul and body and be content to die to save those that knew nothing but sin certainly there cannot be a greater wonder The most professed enemy to sinners herein did become to sinners the most professed friend He is ready to save who might be more ready to destroy But mercy binds the hands of justice and justice is overcome of mercy The eternal wisdome beholding from above with the gracious eye of pay the forlorne estate of mankind after their apostasy and treacherous violation of the sacred Covenant contrived a project not to be contrived by the Art of man whereby our Redemption should be wrought and liberty obtained Gods love to us did exceed our sins Our sins are not so great are not so many but his love can cover them and his mercy pardon them And where men come

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 call●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

in us not for a time but for ever for the Word dwelling noteth a perpetuity and is opposed to sojourning And also that he hath the full disposition and absolute command of the heart as a man of that house whereof he is Lord. Which disposition consists in these six notable benefits which are sure evidences of the Spirits being and dwelling in our hearts every one whereof is worthy our serious speculation The first is the illumination of our understandings with a certain knowledge of our reconciliation to God in Christ Jesus This is obtained by the special information of the Spirit he shall teach you all things he shall guide you into all truth John 14.26 16.13 saith the Saviour of the world This knowledge is not of Generals but of particulars that God is our Father Christ our Redeemer the holy Ghost our Sanctifier the Spirit of God faith the Apostle Rom. 8.16 Beareth witnesse with our spirits that we are the sons of God Worketh in us a sure knowledge of the remission of our sinnes of our reconciliation and peace with God of our adoption into the liberty of the sons of God and faith the Apostle 1 Cor. 2.12 now have we received the Spirit which is of God that we might know the things that are given to us of God that is the righteousnesse of Christ assuredly It is not in man to know assuredly what great things God hath done for his soul without the special instruction of the Spirit called the Spirit of truth And the Spirit of wisdom and understanding Isa 11.2 the Spirit of knowledge The second benefit of the Spirit which discovers his being in our hearts is regeneration wherby our hearts are renewed by receiving newnesse of life and grace The coruptions of our nature are expell'd by the Spirits infusion of supernatural qualities into us whereby we are made new creatures and of the servants of sin and limbs of Satan are made the members of Christ and sons of God Hence he is called the Spirit of life Except a man be born again by water and the Spirit he cannot enter into the Kingdom of heaven saith our Saviour Ezek. 36.25 and Ezekiel doth Prophecy that God would sprinkle clean water upon them and they should be clean and from all their filthinesse would he cleanse them It is the Spirit that doth regenerate us who is here compared to clean water for these two causes 1. As water mollifies dry wood and puts sap into dry trees so doth the Spirit supple and mollifie our hard hearts and put sap of grace into them whereby we are made trees of righteousnesse and bring forth fruits of eternal life Christ saith John 7.38 39. that he that believeth in him as the Scripture saith out of his belly shall flow rivers of living water this saith the text spake he of the Spirit which they that believed on him should receive 2. As water doth purifie the body from all filth so doth the holy Ghost wash away our sins and our natural corruptions John 4.14 hence called a Well of living water springing up to everlasting life Again John the Baptist saith that Christ baptizeth with the holy Ghost and with fire where the Spirit is by consent of Interpreters compared to fire and that 1. As fire doth warm the body being benum'd with cold so doth the spirits our hearts frozen in sin and though dead in sins and trespasses yet by his reviving heat he quickens our hearts and brings us to life again 2. As fire doth purge and take out the dross from the good mettal so doth the holy Ghost separate and eat out the putrifying corruptions of sin out the canker'd and drossie heart of man And thus regeneration is wrought by the Spirit and therefore said to be born of God The third benefit of the Spirit in them to whom he is sent is an union or conjunction with Christ whereby we are made his members Hine baptismus dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 members of his body of his flesh and of his bones and partake of his benefits hereby his graces are in a plentiful manner and an abundant measure distill'd upon us which were in him above all measure hence it is compared to effusion Joel 2.1 John 3.24 I will pour out my Spirit hereby we know saith Saint John that we dwell in him and he in us because he hathi given us of his Spirit The Spirit is the bond of our conjunction descending from Christ the Head to all his members and begetting Faith that extraordinary vertue whereby Christ is apprehended and made our own by special application The fourth benefit whereby the Spirit is known to be sent of God into our hearts is the Spirits governing of our hearts For in whom he is be is Master ordering and disposing the understanding the will the memory the affections and all parts of the body according to his good pleasure for as many as are the sons of God Sam 8.14 Certum est nos facere quod sacimus sed illi 〈◊〉 ut faciamus are led by the Spirit The steps of a good man are ordered by the Lord Psal 37.23 in token whereof they that are of the Spirit do savor the things of the Spirit Rom. 8.5 that is they affect and prosecute those things that are good And this called spiritual regiment it consists in two things 1. In repressing all evil motions arising either from within as from evil concupiscence corruption of our nature or from without us by the in●icement of the world or suggestion of Satan 2. In stirring up good affections and holy motions upon every occasion hereto belong those excellent titles given to the holy Ghost the Spirit of the Lord Isa 11.2 the Spirit of wisdom and understanding the Spirit of counsel and of strength the Spirit of knowledge and of the fear of the Lord he hath these several attributes because he stirs up in the godly these good motions of wisdom of knowledge of strength of understanding of counsel and of fear of the Lord. In Galat. 5.22 the fruits of the Spirit are recorded there to to be love joy peace long-suffering gentlenesse goodnesse faith meeknesse temperance where oever these be the Author which is the holy Gost of necessity must be As for love whose object is God and man God for himself man for God it is a testimony of the Spirits presence in us and rule of us he is sent into our hearts saith Lombard when he is so in us as that he makes us to love God and our neighbour whereby we remain in God and God in us As for joy it is a main work of the Spirit making us to rejoyce for the good of others as for our selves whereas carnal men pine away and grieve expressively for others prosperity As for peace it is that concord which must be kept in an holy manner Immane verbum est ultio Senec. with all men