The Saints Honey Comb, Treatise · Part 1

The Saints Honey Comb · Treatise · Part 1

p. 1The firſt Century.

Expreſſion I. That all men muſt dye.

MAN is like a book; hisSee Maſter Charles Fitz-Ieffries Funerall Sermon on Eccleſ. 7. 2. pag. 8.Eccl 7:2 birth is the Title page of the book; his baptiſme is the Epiſtle Dedicatory; his groans, and crying, are the Epiſtle to the Reader; his infancy, and childhood, are the Argument, or Contents of the whole enſuing Treatiſe; his life, and actions, are the Subject, or p. 2Matter of the book; his ſins, and errours of his life, are the Errata, or faults eſcaped in the printing; and his Repentance is the Correction of them. Now amongſt books (we know) ſome are large Volumes, in Folio; ſome little ones, in Decimo ſexto; and ſome are of other ſizes, in Octavo, or Quarto. Again, ſome of theſe are fairer bound, ſome in a plainer manner; ſome are bound in ſtrong velame, or leather, and ſome in thin paper. Some again have Piety for their Subject, and treat of Godlineſſe; others are prophane Pamphlets, full of wantonneſſe, and folly: but in the laſt page of every one of them, there ſtands a word, which is FINIS, implying the end of all.

And ſuch is man: for amongſt men, ſome are of a larger ſize, ſome of a meaner ſtature; ſome are fairer, ſome of a coarſer complexion; ſome are ſtronger, ſome are weaker; ſome are godly, ſome are prophane; ſome live longer, ſome a ſhorter time: but let a man live never ſo long, yet cometh Death, like Finis at the laſt, and cloſeth up all: For this (ſaith Salomon) is the end of all men, Eccleſ. 7. 2.

p. 3Expreſſion II. That there can be no true peace and agreement between Man and Wife, when the fear of God is wanting.

IT is a pretty, and a witty obſervation of a Jewiſh Rabbine, which he giveth ofAben Ezra in Prov. 2. 17. Vide pagin. in Lexic. in verbo foreign.Prov 2:17 the Hebrew names of Man and Woman, viz. foreign, Iſh, the mans, or the husbands name; and foreign, Iſha, the womans, or wives. How that in them there is contained foreign, Iah, which is the name of God: the letters and vowels whereof being taken away, there remaineth nothing to be made of the reſt, but foreign, Eſh, and foreign, Eſh: that is to ſay, fire, and fire.

Whereby he would give us to underſtand, that if God, and his fear, be not between the husband and the wife, and conſcience of duty towards him, as well as towards one another, there can be nothing expected between them, but fire, and fire; fire of debate and ſtrife, fire of vexation and grievance, and the fire of Gods curſe, conſuming them, and theirs.

p. 4Expreſſion III. That when we cannot keep Peace, with Truth, and a good Conſcience, we muſt part with Peace, rather than with Truth, or a good Conſcience.

FOr herein we muſt doe, as Mahomet Turkiſh Hiſt. in the life of Mahomet the Great.the Great Turk did, by his fair Lady Irene. He had a Lady of that name, whom he doted on extremely, inſomuch as he left all his Military, and Imperiall affairs, to ſpend his time in dalliance with her. At which his Subjects took ſuch diſcontent, thar they were ready to riſe up in Rebellion againſt him: The which when he perceived, in the midſt of all his Baſhawes, and Lords, he ſtrook off her head with his own hand. Now Irene, in the Greek tongue, ſignifiethGraecè foreign. Peace; rather than we muſt dote then too much upon Peace, ſo as to hazard the Truth, or a good Conſcience for her ſake, we muſt be content to have Irene's head goe off, and to make a ſacrifice of Peace, rather than the Truth, or a good Conſcience ſhould ſuffer loſſe by the enjoying of her love.

p. 5Expreſſion IV. That many men make vowes, and promiſes to God, in the time of their ſickneſſe, and diſtreſſe, which they make no conſcience of to perform, when they are recovered, and freed from it.

ERaſmus ſaith, That there was one onceEraſmus in Nauſragio▪ Dum fero languorem, fero religionis amore: Expers languor, non ſum memor hujus amoris. Daemon languebat, tunc Monachus eſſe volebat: Daemon convaluit, Daemon ut ante fuit. In Engliſh, thus▪ The Devill was ſick, the Devill a Monk would be: The Devill was well, the Devill a Monk was he. in danger of Shipwrack, who promiſed, that if he did eſcape, he would offer unto Saint Chriſtophers Image, in the great Church in Paris, a Wax Candle as bigge as that Image: and when one that ſtood by heard him ſay ſo, he ſaid, Take heed what thou promiſest; for if thou ſhouldest ſell all that thou hast, it would not buy ſuch a Candle: Peace fool, ſaid he, doest thou think I mean to doe as I ſay? Juſt ſo doe many deal with God, when they be ſick, or in any great danger, and diſtreſſe, what fair promiſes will they make of amending their lives, and becoming new men? which yet they never intended to doe, as appears by their returning again to their old ſinfull courſes, (like the dogge to his vomit, and the ſow to her wallowing in the mire) when once they are recovered, and well again.

p. 6Expreſſion V. That we muſt not truſt to the prayers of others for us, if we will neglect to pray our ſelves for our ſelves.

THere is an old Legend of a Merchant, Menſa Philoſophica Fabde Mercatore.who would never goe to Maſſe himſelf, but ever when he heard the Saints-bell ring, would ſay to his wife, goe thou to Church, and pray thou for thee, and me. After this upon a time he dreamed, that he and his wife were dead, and that they both came to Heaven gate, and knocked for entrance: Saint Peter the Porter (for ſo goeth the tale) opening Heaven gate, and ſeeing who they were, ſuffered his wife to enter in, but thruſt him back, ſaying, As thy wife went to Church Sicut illa …ravit pro ſe, & …: ita intravit pro ſe, & te.for thee, ſo likewiſe ſhee ſhall goe to Heaven for thee too.

Whatſoever the fable is, the morall is good, teaching us, that we muſt not wholly rely upon the prayers of others for us, never praying our ſelves: for though the prayers of others may be of ſome avail for us by p. 7way of impetration, when our own are interrupted,See Biſhop Lakes Sermons, Alphabet 2. pag. 539: Maſter Harris his Sermon of Peters inlargement. pag. 8. in the time of ſpirituall diſtreſſe, or by reaſon of ſome other intervening urgent occaſions, which cannot be diſpenſed with: Yet if we deſire to be accepted of God, and he doe afford us the opportunity, we muſt not wilfully neglect our own, but muſt contribute our own Devotion with theirs.

Expreſſion VI. That worldly-minded men will ſerve God, and hear his Word, no longer than it may ſtand with their profit.

STrabo tels a pretty ſtory, How that uponCael. Rhod. l. 19▪ c. 11. Antiq. lect. a time there came a Muſician to ſhew his skill in Jaſſus, amongſt a company of Fiſhermen, all which gave him audience, to his ſeeming, with much attention: But ſo ſoon as ever they heard the Market-bell ring, they ran all away at once from the Muſick, every man to his market: onelyonly one, that was hard of hearing, ſtaid ſtill behind, and continued his hearer. The Muſician imagining, that the love of his Muſick had p. 8won him this mans company, when all the reſt had left him, came nearer unto him, and gave him ſolemn thanks, for that he had heard him with ſo good attention, when all the reſt had ſo rudely left him, at the ringing of the Market-bell. And hath the Marketbell rung indeed (quoth he?) The Muſician tels him, it had: Whereupon he allſo flings away after his fellows, murmuring, that for his hearkning to a Fidler, he had like to have loſt his market.

Here is a lively reſemblance of worldlyminded men, which will ſeem to be devout hearers of the Heavenly Muſick of Gods Word preached unto them, as long as they may loſe nothing by it: but let the worlds Market-bell once begin to ring, and then they will leave the Word, Duty, Conſcience, yea God himſelf, rather than their Market of worldly profit ſhall not goe forward: See Ezech. 33. 31, 32.

p. 9Expreſſion VII. That as long as we are cloathed with the robes of Christs Righteouſneſſe, we are ſafe from Gods wrath, and eternall condemnation.

IT is reported of Pontius Pilate, thatFranciſcus Labata in magno Apparat. Concionat. …om. 1. pag. 185. col. 1. reſert ex Doctore Incogn. in illa verba, Pſ. 37. Domine ne in furore tuo argu…s me.Ps 37 he being ſent for to Rome, by Tiberius Caeſar the Emperour, to give an account for putting Christ to death; and underſtanding that the Emperour was highly offended with him for that his fact, and not knowing how to appeaſe his wrath, he thought at laſt upon this device; he would get Chriſts ſeamleſſe coat of the Souldier, to whom by lot it fell, and when he came to Rome, and was to appear before the Emperour, he would put it on: the which he accordingly did; and when the Emperour ſaw him in that coat, though his wrath before was much incenſed againſt him, yet now he had nothing to ſay to him, but diſmiſſed him without any ſhew of diſpleaſure at all. But when he had thus diſmiſſed him, without inflicting any puniſhment on him, he was very much diſpleaſed with himſelf, and ſent for him again p. 10in all haſt, with a purpoſe to puniſh him: but when he came in before him the ſecond time clad in the ſame coat, he had no more to ſay to him now, than he had before; and inſtead of puniſhing him, uſed him with much reſpect and honour, and afterwards diſmiſſed him again. But he was no ſooner gone out of his ſight, but he (remembring his former diſpleaſure againſt him, and befooling himſelf that he had ſo let him goe again, without inflicting any puniſhment on him) ſent for him again the third time: Pilate now thinking himſelf ſafe, becauſe of the Emperours former favour ſhewed to him, threw aſide the coat, and came before him clad onelyonly in his own uſuall garments: whom when the Emperour ſaw, being extremely angry with him, cauſed him to loſe his head, and life at once. Whether this were true or no, I know not, neither will I enquire: onelyonly thus much it may teach us, that we having, with Pilate, crucified Chriſt with our ſinnes, and ſinfull courſe of life, there is no hope for us ever to appear before God with comfort, except we have on us the robes of Chriſts righteouſneſſe, Eſay 61. 10. Rev. 7. 14. Philip. 3. 9.Isa 61:10Rev 7:14Phil 3:9and be found in him, not having our own righteouſneſſe.

p. 11Expreſſion VIII. How Gods Child may be known from others that are not ſo, by his words, and language.

A Father lying on his death-bed, calledMaſter Perkins in his Treatiſe of the Government of the Tongue. c. 5. unto him three children, which he kept, and told them, that onelyonly one of them was his ſonne, and that the other two were onelyonly brought up by him, and to him that was his ſonne he gave all his goods: But which of theſe was his naturall ſonne, he would not in any wiſe declare. When he was dead, every one of the three children pleaded, that he was his ſon, and therefore that the goods were his. The matter at laſt was brought before a Judge, & he did what he could to end the controverſy between them: but being not able by any means to doe it, he took this courſe with them; He cauſed the dead corps of the Father to be ſet up againſt a tree, and commanded the 3 ſons each of them to take a bow and arrowes, and to ſhoot at their Fathers dead corps thus ſet up, to ſee who could ſhoot neareſt to his heart: Whereupon two of p. 12them took the bow, and arrows, and did ſhoot (as they were willed) and hit the body in ſeverall places, but the third was angry with them for thus ſhooting, and when it came to his turn, he (out of a naturall affection of a child to a father) refuſed, and could by no means be perſwaded to ſhoot: The which when the Judge ſaw, he gave this Sentence, That ſurely the two firſt, who had thus ſhot at their father, were none of his ſonnes, but the third only, which had refuſed to doe it, and that therefore he ſhould have the goods.

The like triall may be made, to know who are Gods Children; for they that uſe to blaſpheme the holy name of God, and to ſhoot that his name thorow with horrible and fearfull oaths, (as it is the faſhion of too too many to doe) certainly they cannot be (ſo continuing) the children of God, neither will he another day ſo judge them to be, nor any of thoſe goods which he hath reſerved in Heaven for thoſe that love and fear him, to belong unto them; but, being the Children of the Devill, muſt with him be caſt into that everlaſting fire prepared for the Devill and his Angels.

p. 13Expreſſion IX. That whoſoever hopes for the Kingdome of Glory hereafter in Heaven, muſt make his entrance into the Kingdome of Grace, whileſt he lives here on earth.

FOr as amongſt the Romanes, Honour had a Temple, and Virtue had a Temple: but theſe Temples were ſo built, and ſituate, that none could come into the Temple of Honour, but he muſt firſt paſſe through the Temple of Virtue. So there is a Kingdome of Grace in this life, wherein God reigns by his Word, and Spirit, in the hearts of his Children; and there is a Kingdome of Glory in the life to come, wherein they ſhall reign with him for ever in Heaven: but God hath ſo ordered and diſpoſed of theſe two Kingdomes, that none ſhall enter into the Kingdome of Glory hereafter, that doth not make his entrance into the Kingdome of Grace here.

p. 14Expreſſion X. That there is no ſtanding at a ſtay in the way of Godlineſſe.

FOr man, in his going towards Heaven, is like a boat that is rowing againſt theGregor. in paſtoral. par. 3. admonit. 35. ſtream, or tide, the which will go forward, as long as the watermen ply the oares: but let them but once withdraw their hands from the oares, the ſtream, or tide, will preſently carry the boat backward.

So 'tis with man, in his going towards Heaven, for he goeth allwaies againſt the ſtream, againſt the ſtream of his own corruptions, againſt the ſtream of the Devils temptations, and againſt the ſtream of the worlds ſollicitations; and therefore, if he ply not God continually by his prayers, and uſe all other good means to ſet himſelf forward in Grace and goodneſſe, the ſtream of his own corrupt affections (if there were nothing elſe) would carry him backward, and make him worſe than he was before.

p. 15Expreſſion XI. How we may know, whether we belong to Gods Kingdome, or the Devils.

IN the Hiſtory of Scotland there isSee Maſter Greenhams Workes in Folio, p. 705. mention made of a Controverſy between Scotland, and Ireland, for a certain Iſland that lay betwixt both Kingdomes, to which of them it did belong: and that after much a doe, and great conteſtation for it, they put it to the determination of a certain Frenchman, who concluded and umpiered the controverſy thus: That there ſhould be put a living Snake into it, and if it did there live, and thrive, the Iſland ſhould belong to Scotland; but if it did not live and thrive there, then it ſhould belong to Ireland; becauſe it is ſaid, that no venimous creature will live there.

In like manner there is a great controverſy between God, and the Devill, about …he little Iſle of Man, the heart of Man, whoſe it ſhould be, and to whoſe Kingdome (Heaven or Hell) it ſhould belong: …nd there can be no better way to decide …he controverſy, than to doe as the Frenchman p. 16did, to try whether wicked and envenomed thoughts doe live, and thrive therein, or no: for if they doe, 'tis a true ſign, that our hearts belong not (as yet) to God, and his Kingdome, but to the Devill, and his: for a ſanctified heart, which is Gods, will be ever crucifying, mortifying, and killing all ſuch vile luſts, and ſinfull affections, and thoughts; and the faith that is in it will purge, and purify, and cleanſe itActs 15. 1.Acts 15:1 from them.

Expreſſion XII. That thoſe whom Chriſt hath redeemed by his bloud, he doth allſo, in ſome meaſure, ſanctifie by his Spirit.

FOr, as in the naturall body of man, theB. Andrewes Sermons of the Reſurrection, p. 589. spirit ever goeth with the bloud, there being in every part thereof an arterie to carry the spirit, where there is a vein to carry the bloud: ſo it is with Chriſt, his Bloud, and his Spirit, go allwaies together▪ ſo that his Bloud doth never cleanſe any man from the guilt of ſinne, whom his Spirit doth not, in ſome meaſure, ſanctifie▪ p. 17and free from the power and dominion of ſin.

Expreſſion XIII. That there will be ſin in us as long as we live in this world.

FOr it is with man as it was with theMr. Edward Raynolds Sermon of the ſinfulneſſe of ſin, pag. 144. houſe wherein was the fretting and ſpreading leproſie, mentioned Levit. 14. 41, &c. for though that houſe might be ſcraped round about, and much rubbiſh, and corrupt materials, be removed, yet the leproſie did not ceaſe, till the houſe, with the ſtones, and timber, and morter of it, were all broken down. So 'tis wirh man; Grace may doe much, and alter many things that were amiſſe in him, and make him leave many ſins to which he was formerly given: but to have ſin wholly caſt out, and left, that is not to be expected, till this earthly tabernacle of his body be by death pulled down, and diſſolved.

p. 18Expreſsion XIV. That to be rich in good works, and to diſtribute to the neceſſities of Chriſts poor, and needy members, is the way to lay up in store for our ſelves a good foundation againſt the time to come.

MAny of the antient Authors, inSee Mr. Wakemans Sermon on Eccleſ. 11. 1. pag. 86. Et Bellarmini Conciones, Conc. 24. pag. 196.Eccl 11:1 their Writings, doe make mention of a certain Country, whoſe faſhion was yearly to chuſe them a new King, who had for that year abſolute authority to doe what he liſted: but the year being ended, he was depoſed from his place, and thruſt naked into a remote Iſland, there to end his life in hunger, cold, and want of all neceſſaries. Whereof one of them being advertiſed, thought aforehand to prevent this inconvenience, and therefore in that ſhort time of his reign he ſent over his wealth, and his treaſure into that Iſland; by means of which, when he came there, he was …elieved, and provided for, and did not live in that miſery and want that others his Predeceſſours had done.

Such is our caſe; for be we never ſo noble, never ſo mighty, never ſo rich, we p. 19have no aſſurance of any long continuance in this world, not ſo much as for one year; for here we have no abiding City, Heb. 13. 14. and this ſhort time that we have allowed us, muſt at laſt have an end; and as we came naked into the world, ſo muſt we return naked out of it, Job 1. 21. Let us then, with that wiſe King, now in the time of plenty, provide againſt the future famine, and make us friends of that unrighteous Mammon, that when we want, they may receive us into everlaſting habitations: & let us now ſend away our wealth before us, in diſtributing to the neceſsities of the poor; for what we give to the poor, we ſend before us to Heaven, and there we ſhall one day find it to our ſouls unſpeakable comfort. See Luk: 16. 9. 1 Tim. 6. 17, 18, 19.

Expreſsion XV. That a Chriſtian, in this life, may be infallibly aſſured of his Salvation.

ANd this may be thus illuſtrated. A See M. Whites Way to the true Church, Sect. 40. n. 39.King ſendeth a pardon to forty thouſand Rebels, without putting down in particular p. 20the names of any of them; onelyonly he puts in a condition, that all thoſe ſhall be pardoned that will lay by their arms, and weapons, and come in to him: the which he ſendeth an Herald to proclaim, and the people hearing it doe accordingly, and thereby know infallibly that they are pardoned. And if any man ſhould moleſt them becauſe their names are not expreſly written in the pardon, they might contemn them; and ſecurely conclude their deliverance, from the Condition that is expreſſed.

In the ſame manner doe we aſſure our ſelves of our ſalvation: For all men being ſinners againſt God, he hath ſent out the pardon of his Goſpel, not writing any mans name therein in particular, but putting in a Condition, that ſo many as will be ſaved by Chriſt, muſt repent, believe, and obey him: the which being publiſhed by preaching, aſſoon as the Elect hear, they receive, and doe know infallibly they are pardoned: And if any would moleſt them (as the Papiſts for example doe) becauſe their name is not particularly and expreſly ſet down therein, they might deſpiſe them; and both againſt theirs, and the Devils accuſations, ſecurely conclude their ſalvation, from the condition expreſſed, thus; He that repenteth, p. 21and forſaketh his ſins, and believes, and obeys the Goſpel unfeignedly, ſhall be ſaved: but I repent, and forſake my ſins; I believe, and obey the Goſpel unfeignedly; and therefore I ſhall be ſaved.

Expreſſion XVI. How a man may know whether there be any life of Grace in him.

ANd to reſolve this, we need no otherB. Andrews Sermon of the ſending the Holy Ghoſt, pag! 645. ſigns than we doe make uſe of, to know whether a man be alive, or no. For if there be any life left in the body, at the heart it will beat, at the mouth it will breath, at the pulſe it will be felt: So where there is the life of Grace in any man or woman, it will appear to himſelf by his good thoughts, and holy deſires which he hath in his heart; and it will appear to others by the gratious words that proceed from his lips, and from the good works that proceed from his hands: And if it cannot be perceived by any, or all theſe waies, then certainly there is no life of Grace left in a man.

p. 22Expreſsion XVII. That holy and regenerate men, may have unholy and unregenerate children.

ANd this Saint Austin illuſtrates by aAuguſt▪ de Peccator. Merit. & Remiſ. l. 2. c. 2. & alibi. two-fold compariſon; the one of winnowed Corn, the other of the circumciſed Jew. For as Corn that is never ſo well winnowed, and cleanſed from all chaff, if it be ſowen, brings forth corn with chaff about it; And the circumciſed Jew begat uncircumciſed Children: ſo holy and regenerate Parents doe beget unholy and unregenerate Children. And no marvell, for they **Regeneratus non regenerat filios carnis, ſed generat.—ut oleae ſemina non oleas generant, ſed oleaſtros. Auguſt. l. 2. contra Pelag. & Celeſt. cap. 40.beget not their Children according to Grace, but according to Nature; for Grace is perſonall, but Corruption is naturall; and God willeth, that they ſhall onelyonly communicate their nature, and leave the diſpenſation of Grace to himſelf.

p. 23Expreſsion XVIII. That Chriſtians ſhould be compaſſionate, and have a fellow-feeling of one anothers miſery.

THis Saint Auſtin illuſtrates thus: BeholdAuguſt: tom: 10. hom: 15. de modo, quo nos invicem diligere debemus. Et tractat: 32. in Johan. & in Pſal. 130.Ps 130 (ſaith he) the foot treadeth on a thorn, and ſee how all the members condole it? the back bendeth it ſelf, the head ſtoopeth, the eye moſt remote in place diligently ſearcheth, the ears attend where it is ſaid to be, the hands pull it out, every member is buſied to help and ſuccour it, and yet neither back, nor head, nor eye, nor ear, nor hand, nor any other part but the foot was pricked. And juſt ſo it ſhould be between the members of Chriſts myſticall body, If one member ſuffer, all the rest ſhould ſuffer with it. See 1 Cor. 12. 26. Rom. 12. 15. Job 30. 25.

p. 24Expreſſion XIX. That the Devill is moſt buſy to tempt men, when they are about Gods worſhip and ſervice.

AENeas Sylvius reporteth, that SaintAeneas Sylvius in hiſt. Concil. Baſilienſ. ex vita Benedicti. Benedict coming upon a time to a certain Monaſtery, and entring into the Church there (where thoſe of that fraternity were at their prayers) he eſpied a multitude of Devils about every one of them; at the ſight of which, being amazed, and much affrighted, he left the Monaſtery, and went into the Town adjoyning, where there was at that time a great fare, or market, and a multitude of people come together to buy and ſell; and walking up and down therein, he could there eſpy but one Devill only, who ſate idle, and had nothing to doe; and wondring with himſelf why there ſhould be ſo many Devils in the Church, and they all ſo buſy, and but one in the market, or fare, and he ſitting idle, and doing nothing, went unto him, and conjured him to tell him the reaſon of it: which he preſently did, ſaying, that in the Church, when men be at their prayers, and ſerving of God, 'tis ſuppoſed p. 25that they are going out of the Devils Kingdome, and are there begging help, and grace from God, that ſo they may doe, and therefore have need of many Devils to trouble and diſtract them in their prayers, to make them uneffectuall: but in markets, and fares, men are apt enough of themſelves to ſwear, to lye, to cozen, and to commit all other ſins for their profit, or pleaſures ſake, and therefore one Devill was enough for them. See Zech. 3. 1. Eccl. 2. 1.

Expreſſion XX. That wicked Maſters, and heads of Families, corrupt and undoe their whole Families.

FOr it is with a family, as it is with aSee M. Charls Richardſon of the repentance of Peter and Judas, pag. 21. fiſh, the which firſt taketh infection, and beginneth firſt to ſtink at the head. And therefore (as good Father Latimer was wont to ſay) if the head of the fiſh be ſweet, all the body is ſweet; but if the head ſtink, all the body is, or ſoon wil be naught. So if the Maſter, or Head of a Family, be good, it is a great means to make the whole Family good; but if he once be bad, the whole Family will quickly be ſo too.

p. 26Expreſsion XXI. That it is a dangerous thing to frequent the company of wicked men.

FOr it may be ſaid of frequenting evillVVillets Synopſ. Controverſ. 9. quaeſt. 10. part. 9. company, as they were wont to ſay in a common Proverb here in England, of going to Rome: He that goeth to Rome once, ſeeth a wicked man; he that goeth thither the ſecond time, learneth to know him; but he that goeth thither the third time, brings him home with him: So he that frequenteth wicked company, the firſt time that he cometh amongſt them he ſeeth their courſes, the ſecond time he learneth them, and the third time commonly he bringeth them home with him.

Expreſsion XXII. What a wonder it is to ſee men ſleep ſecurely in their ſins, without fear of danger.

WEE read of a certain Gentleman See B. Kings Lect. 1. on Jonah, pag. 14.in Rome, who notwithſtanding a p. 27great burthen of debt wherewith he was oppreſſed, did yet ſleep quietly, and take his eaſe, as if there were no ſuch matter: The which Auguſtus the Emperour hearing of, when the man was dead, was very deſirous to buy that bed on which he uſed to lye. At which, when his ſervants marvailed (they knowing that he had farre better beds of his own) he made them this anſwer, That it ſeemed to him to be ſome wonderfull bed, and worth the buying, whereupon a man could ſleep ſo ſoundly, that was ſo deeply indebted. And juſt ſuch a wonder it may ſeem to any that truly fears God, and that knows what a debt ſinne is, to ſee any to ſleep ſecurely in their ſinnes, that have ſo many, and ſuch heavy debts one day to anſwer unto God for.

p. 28Expreſſion XXIII. That it is poſſible for a man to be guilty of many ſins, and yet at the preſent not to be troubled in conſcience for any of them.

IT is a Rule in Philoſophy, That no Element Elementum in ſuo loco non ponderat. See B. King, ubi ſupra, pag. 77.is heavy, or ponderous, whilſt it is in its proper place. As for example, Let a man that is skilfull in ſwimming dive down to the bottome of the ſea, and as long as he is there he feels no waight, though the water of the whole Sea lye upon his back; and the reaſon of it is this, becauſe the water is in the Sea as in his proper place: but let the ſame perſon come out of the Sea, and take a great veſſell full of that water, and put it on his head, and the waight of it will make him to ſink under it: So it is with ſin, it ſeemeth no burthen to a man as long as it is in the Will, which is the proper ſeat, and place of it: but bring it once from thence, and convent it before Reaſon, & Conſcience, which will ſhew it what an infinite-Majeſtie it hath offended, and what an infinite puniſhment it hath deſerved; and then it will make p. 29the ſinner to cry out, as once David did, That it is a heavy burthen, too heavy for him to bear, Pſal. 38. 4.

Expreſſion XXIV. That Juſtification from the guilt of ſin is perfected at once, and in an inſtant: but Sanctification from the power and pollution of ſin is by degrees.

THis difference Saint Bernard thusBernard de Caena Domini. illuſtrates: When we fall into ſin (ſaith he) we are like unto a man which falls upon an heap of ſtones, and in the mire; ſo as that we are not only defiled, but wounded allſo, and ſore bruiſed. Now we may quickly be waſhed, but to heal us there needs a longer time. Where by waſhing away our mire, he meaneth our Juſtification, which (he ſaith) may ſoon be done: but by healing our wounded and bruiſed nature, he underſtandeth our Sanctification, which is long in doing.

p. 30Expreſsion XXV. How Mercy and Truth met together, and how Righteouſneſſe and Peace kiſſed each other, in mans redemption.

FOr the illuſtration of this, the learnedVide Cameracenſ. in principio, in lib. 3. ſent. Doctor Field of the Church, lib. 5. cap 11. Bernard. ſer. 1. in Annunt. B. Andrews Sermons of the Nativity, p. 99. Doctor Bois his Expoſition of the proper Pſalms for ſeverall Feſtivals, part. 1. pag. 28. have invented this pretty expreſsion. When God (ſay they) created Adam, he gave him all excellent and precious virtues, as Truth to inſtruct him, Juſtice to direct him, Mercy to preſerve him, and Peace to delight him with all pleaſing correſpondency: but that when he fell away, and forgate all the good which God had done for him, theſe virtues left their lower dwelling, and ſpeedily returned back to him that gave them, makeing report what was fallen out on earth, and earneſtly moving the Allmighty concerning this his wretched and forlorn creature, yet in a very different ſort and manner: For Juſtice pleaded for the condemnation of ſinfull man, and called for the puniſhment he had worthily deſerved; and Truth required the performance of that which God had threatned: but Mercy intreated for miſerable man, made out of the p. 31duſt of the earth, ſeduced by Satan, and beguiled with the ſhews of ſeeming good; and Peace no leſſe carefully ſought to pacifie the wrath of the diſpleaſed God, and to reconcile the Creature to the Creator. When God had heard the contrary pleas and deſires of theſe moſt excellent Orators, and ſaw that there was no other means to give them all ſatisfaction, it was reſolved on in the high Councell of the bleſſed Trinity, that one of thoſe ſacred Perſons ſhould become Man, that by taking to him the nature of Man, he might partake in his miſeries, and be ſubject to his puniſhments; and by conjoyning his Divine nature, and perfection with the ſame, might fill it with all grace, and heavenly excellency. And thus were the deſires of theſe ſo contrary petitioners all ſatisfied; for man was puniſhed, as Gods Juſtice urged; that was performed, which God had threatned, as Truth required; the Offender was pitied▪ as Mercy intreated; and God and Man were reconciled, as Peace deſired; and ſo was fulfilled that of the Pſalmiſt, Pſal. 85. 10. Mercy and Truth have met together, Righteouſneſſe and Peace have kiſſed each other.

p. 32Expreſſion XXVI. Of the likeneſſe that is betwixt Chriſts Incarnation, and the Sacrament of the Lords Supper; and how the one explains the true nature of the other.

THeodoret in one of his Dialogues See B. Lakes Sermon Eſai. 9. 6. Alphabet 3. pag. 7.Isa 9:6hath an excellent parallel of theſe two. For as in Chriſt (ſaith he) there are two Natures, of God, and Man; ſo in the Sacrament are there two Subſtances, the Heavenly, and the Earthly. 2. As in Christ theſe two natures are truly, 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. Laſtly, 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.

p. 33Expreſſion XXVII. That the one way which Gods Children have of running to God in all their diſtreſſes, is more worth than all the plots and policies of worldly men for ſecuring of themſelves in ſuch times of trouble.

THis Divines illuſtrate by the Fable ofSee M. Mount…gues Serm. on Pſal. 50. 15. pag. 8.Ps 50:15 the Cat and the Fox, betwixt which the caſe ſtood thus: The Cat and the Fox were upon a time in deep diſcourſe, which was the beſt way to make eſcape, when either of them ſhould be purſued by a kennel of hounds. Reynard diſcourſed of thisforeign. way, and that way, for he had deviſes his budget full: but the poor Cat ſaid, ſhe had but one only way to eſcape if ſhe ſhould be thus purſued, and (as ſhe thought) it was a ſure one, and that was, to climb up into a tree, or to get up into an houſe. Well, as they ſtood thus diſcourſing, they heard the cry of a kennel of hounds coming up hot upon the ſent: the Cat ſeeing them coming, gets up preſently into an high tree, & eſcapeth, wheras the Fox, not being any way able to eſcape them, is caught, and torn in pieces, for all his policies. Juſt ſo it is betwixt Gods Children, and worldly men; theſe think by p. 34their policies, by rheir riches, by their friends, or by ſome other humane helps, to free themſelves from trouble & diſtreſ…e: but Gods Children know no way but one to eſcape them, (at leaſt ſo as they may not hurt them) and that is, to lift up their eyes, their hands, and their hearts unto God their Father in Heaven, who is a preſent help in trouble, Pſal. 9. 9. and whoſe name is a ſure defence indeed, to which the righteous run, and are ſafe, Prov. 18. 10. 2 Chron: 20. 12. when as worldly men with all their humane abets, and helps, periſh under the weight and burthen of them. For all theſe are but like ſummer brooks, and water-courſes in the wilderneſſe; which though they run over in winter, when water needeth not, yet moſt uſually are dry without water, in time of drought and extremity, Job 6. 15, &c.

Expreſſion XXVIII. That Adverſity does Gods Child leſſe hurt than Proſperity.

SAint Ambroſe reports of the Oiſter, thatAmbr. lib. 5. Hexam. c. 8. whilſt ſhe is toſſed and turmoiled by the p. 35Crab her enemy, ſhe ſo claſpeth her ſhell from this her foe, that then ſhe is in leaſt danger of devouring: but when without fear ſhe layeth open her ſelf to the Sun on the ſhore, then comes the Crab, and putting 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, with David, Pſal. 39. 1, 2. they claſp their ſhell, and ſhut up the dore of their lips, leſt they ſhould offend God, and give occaſion of offence to man by their tongues: but when they are without fear of theſe their crabbed foes, they lay themſelves open in the Sunſhine of proſperity, and by that are many times undone.

p. 36Expreſſion XXIX. That the Devill allureth men unto ſin by pleaſing Objects, never ſuffering them to ſee the danger they are in, by means of it, till it be too late.

FOr herein he deals with men, as theJul. Solinus Polyhiſt. cap. 27. See M. Charls Richardſon's Serm. of the repentance of Peter 2nd Judas, pag. 192. Panther doth with the beaſts, which he deſires to make his prey. This beaſt hath a body all painted over with little ſpots, very pleaſant to the eye, and delightſome to the ſmell, by means of which many beaſts come haſtily to gaze upon her: but withall, ſhe hath a very ugly, and grim face, which maketh them afraid to come near. And therefore becauſe ſhe is ſlow of pace, and cannot by running get her prey, ſhe hideth her face, and ſheweth only her painted skin, to allure the beaſts within her reach, and then ſuddainly leapeth upon them, catcheth, and devoureth them. And juſt ſo doth the Devill deal with men, when he would tempt them unto ſin, he appeareth not in his own ugly ſhape, and likeneſſe, for then every one would be afraid of him; but appeareth under ſome colourable pretence or other, that he may the more eaſily p. 37circumvent and deceive them; and when he hath gotten them to doe as he would have them, then he aggravateth every ſin, and never ceaſeth till he have overwhelmed the ſoul and conſcience with unſpeakable horrour.

Expreſſion XXX. That an unfruitfull Chriſtian is good for nothing.

IT is uſuall in Scripture to compare theSee Mr. Edw▪ Raynolds Ser. on 1 Joh. 5. 12. pag. 464.1 John 5:12 Church of God to a Vineyard, and the Members thereof to Vines. Now we know, that Vines, if they be not for fruit, they muſt be for fuell, there is no other uſe to be made of them, and to all other purpoſes they are utterly improper, and unprofitable: For a man cannot make a pin (ſaith the Prophet Ezechiel, chap. 15. 3.) to hing any thing thereon, of the branch of the Vine. And ſo it is with Chriſtians; either they are fruitfull in good works, or they are good for nothing in Gods account, except it be for fuell for hell fire. See Mat. 3. 10.

p. 38Expreſſion XXXI. That even thoſe will lay hold upon Chriſt and his merits only, at their death, who in their life-time ſeemed to rely on ſomething elſe.

THeſe deal with Chriſt, as that creatureSee M. Weems his Chriſtian Synagogue, lib. 3. chap. 6. pag. 296. which is called the Amphibion, doeth with the land. For they that have written of that Creature, doe ſay, That when he is well, and in health, he liveth ſometimes in the water, and ſometimes on the land, as it may be beſt for his advantage: but when he is wounded or hurt, then he leaveth the water quite, and betaketh himſelf wholly to the land. So many, whilſt they be well, and in health, can be content to make a ſhew of relying on other things beſides Chriſt, as on their own, or others merits: but when they once begin too feel the ſtroke of death, and are heart-wounded, then none but Christ, none but Chriſt. And hereof we have many examples amongſt the moſt learned Papiſts, See B. Mortons Grand Impoſture, pag. 413.which howſoever in their life-time have profeſſed and maintained the doctrine of perfection of works, yet on their deathbed, p. 39aſſoon as the leaſt glimpſ of the Majeſtie of Gods Tribunall is revealed to their conſciences, and the books of their conſciences begin to be unclaſped, and ſo laid open, that they cannot but read their ſins (which in their life-time they held as Veniall) to be written in Capitall letters, and to be deadly, have been enforced to take Sanctuary in the wounds of Chriſt. As did of late Cardinall Bellarmine in his laſt Will and Teſtament, whoſe words are theſe, Precor ut me inter electos & ſanctos ſuos, B▪ Morton ubi ſupra. Fox Martyrolog.non aeſtimator meriti, ſed veniae largitor, admittat. And as did before him Stephen Gardiner, whom when the Biſhop of Chichester (that then was) would have comforted upon his death-bed, with Gods promiſes, and free juſtification in the bloud of Christ, he made him this anſwer: What, my Lord, will you open that gap now? then farewell all together: to me, and ſuch other, you may ſpeak it; but open this window once to the people, and then farewell all together: with divers others that might be mentioned; all which (to uſe their own words) held it a good ſupper doctrine, See B. Lakes life before his Works.but not ſo good to break fast on.

p. 40Expreſsion XXXII. That our Fore-fathers had not ſo much knowledge as we have now, but were more fruitfull in good works.

THoſe two Daughters of Laban, Leah See M. Laur. Barkers Epiſt. Dedic. before his Sermons on Joh. 21. 22.John 21:22and Rachel, Gen. 29. are a lively reſemblance of the worlds two ages, the old world, and this we live in. For as Leah, the elder of thoſe two ſiſters, was blear-eyed for her ſight, but fruitfull in her womb▪ ſo was the old world, ſomething dim-ſighted in reſpect of that meaſure of knowledge that we now have, yet was ſhe fruitfull, ſhe brought forth plenty of good works; for then men were just, as Noah, Gen. 6. 9. and walked with God, as Enoch, Gen. 5. 22. And as Rachel, the younger ſiſter, was well-eyed, very beautifull, but barren in her womb: ſo is this latter age, it is very quickſighted, exceeding full of knowledge, but for her womb, ſhe is barren of good works, and wants at her knees thoſe bleſſed twins, of holineſſe towards God, and righteouſneſſe towards Man, which God in his Word requireth.

p. 41Expreſſion XXXIII. That the remembrance of our Baptiſm ſhould keep us from ſin, and from yielding to Satans temptation.

FOr herein we muſt doe as that Virgin See Mr. Jer. Dykes Worthy Communicant, pag. 609.of whom Luther ſpeaks, who being tempted to ſin by the Devill, called to mind her Baptiſm, wherein ſhe had vowed and covenanted with God, to forſake the Devill and all his works; and thereupon thus ſtoutly made anſwer to him; Satan, I am a Chriſtian, and have been baptized, and in my Baptiſm did vow and covenant with God, never to doe any ſuch things as thou now tempteſt me to, and therefore I cannot, I will not hearken unto thee in theſe things to which thou doeſt tempt me, for they are contrary to my vow and promiſe made unto God in my Baptiſm: And hereupon ſhe was freed from theſe his temptations, having quenched all his fiery darts with the waters of her Baptiſm. And ſo might we doe too, if we would but take the like courſe when we are tempted unto any ſinnes: As to ſay thus unto our ſelves, Is this that I am now about to doe, agreeable to my promiſe p. 42that I made unto God in my Baptiſm? Did I promiſe then, that I would forſake the Devill, and all his works; and ſhall I now thus wittingly and willingly break my promiſe, and ſin againſt God? no, no, I may not, I will not doe it.

Expreſſion XXXIV. That Chriſtians ſhould be heavenly minded, and have their affections ſet on things above, and not on things on the earth.

THere be three things in man that may teach him this leſſon, the fabrick of his body, the fabrick of his eye, and the fabrick of his heart.

1. As for the fabrick of his body, weOs homini ſub. lime dedit, …oelumque videre juſſit, &c. Ovid. lib. 1. Metamorph. know, that whereas God hath made all other creatures to goe with their faces groveling towards the earth, he hath made man to goe upright, and with his face towards Heaven.

2. For the fabrick of his eye, that is allſo different from other Creatures; for whereas other Creatures have but four muſcles, whereby they can turn their eyes p. 43round about, man hath a fift, whereby heSee Mr. Perkins on the Creed, of the Creation of Man. Ex Columb. lib. 5. cap. 9. is able to turn his eyes upwards towards Heaven.

And 3. As for the fabrick of his heart, we know, that that part of it which hangeth uppermoſt in the body, is the broadeſt, and largeſt, and is open in the midſt of it; but that which hangeth downward is very narrow, and cloſe ſhut: to ſhew, that our affections to heavenly things ſhould be larger and greater, and apt to receive heavenly impreſsions; but towards the earth, and earthly things, they ſhould be leſſer, and ſhould be cloſe ſhut towards earthly cogitations.

Expreſſion XXXV. That a true Chriſtian must ſhew himſelf to be a Chriſtian in all things.

FOr herein we muſt imitate that goodSee B. Jewels Ser. on Rom. 6. 19. p. 232.Rom 6:19 Chriſtian Euſebius, who being demanded, what he was, anſwered, a Christian; being asked again what Countryman he was, he ſaid, a Christian; being asked, thirdly, who was his Father, he ſaid, a Chriſtian; being asked, fourthly, p. 44he dwelt, ſtill he anſwered, a Chriſtian; and ſo to all other demands that were made to him, he replied no other but this, that he was a Chriſtian. As if he ſhould ſay, Whatſoever I am, I am a Christian in all. And ſo indeed ſhould every true Christian be, a Chriſtian in his generall, a Chriſtian in his particular calling; a Chriſtian in publique, a Chriſtian in private; a Christian in the Church, a Christian at home; carrying himſelf, if he be a Magistrate, like a Chriſtian Magistrate; if a Minister, like a Christian Minister; if a Father, like a Christian Father; if a Master, like a Christian Master; in a word, whatſoever he is, like a Christian in all:

Expreſſion XXXVI. That the Devill, by little ſins, maketh way for greater.

FOr the Devill herein deals with mensVide Holkot in lib. Sapien…. lect. 4. b. ſouls, juſt as theeves doe, that intend to rob an houſe; when thoſe that be great theeves cannot get in, they put in ſome little boy at a hole, or window, who p. 45may open the dores to let in the greater. So the Devill firſt ſuggeſteth evill thoughts, evill thoughts make way for delight, delight tolleth on conſent, conſent engendreth action, action cuſtome, cuſtome defence, one ſtill making way for another, and a leſſer degree for a greater, till a man become beyond meaſure ſinfull, and attain to the height of ſin.

Expreſſion XXXVII. How hard a matter it is to rule the Tongue.

THis is evident by that which weTripartit. Hiſt. l. 8. cap. 1. read in the Eccleſiaſticall Hiſtory, of one Pambus (or Pambo▪ as ſome call him) who being ignorant himſelf, deſired another to teach him a Pſalm; who hearing the firſt verſe of the 39 Pſalm read unto him, (which is this, I ſaid I will take heed to my waies, that I offend not in my tongue) would not ſuffer his Teacher to proceed unto the ſecond verſe, for (ſaith he) this firſt verſe is a leſſon ſufficient, and if I can but learn this, it is enough for p. 46once. Well, away goes Pambus to learn this leſſon; and when he came no more near his Maſter for three (ſome ſay for ſix) months after, and his Maſter at laſt meeting with him, and chiding him for that he had not come all this while to take forth a new leſſon, he told him, he had not yet learned the leſſon he gave him the laſt time he was with him, though he had endeavoured with all diligence to doe it, it was ſo hard: Yea forty nine years after being asked by one of his acquaintance, that met with him, whether he had yet learned the leſſon which his Maſter gave him? Truly no (ſaith he) and yet I have been theſe nine and forty years about it. So hard a matter is it to rule this unruly member of ours, the Tongue.

Expreſſion XXXVIII. That Grace doth correct and amend Nature.

IT was a very wiſe ſpeech of our beſt,See B. Halls Heaven upon Earth, Sect. 7. and (as we hope) our laſt Cardinall, that ever we ſhall ſee in this Land, who when a skilfull Astrologer upon the calculation p. 47of his nativity, had foretold him ſome ſpecialties concerning his future eſtate, anſwered, Such perhaps I was born, but ſince that time I have been born again, and my ſecond nativity hath croſt my firſt.

Expreſsion XXXIX. That in every man which is truly converted, there is a notable change to be ſeen from what he was before, in respect of grace and goodneſſe.

SAint Ambroſe makes mention of aAmbroſ! de paenitent. lib. 2. cap. 10. certain young man, who had lived a great while in Incontinency, and wanton dalliance with a looſe woman, how that at laſt coming to a ſight and ſenſe of his ſin, and being willing to avoid the occaſions thereof, travelled into another Country; and after he had ſtaid there a good while (not doubting but in ſo long a times abſence his Paeramour had forgotten him, and her former affection towards him) he returned home again to his own Country, and to the place of his former abode; where meeting by chance with his former Lov…, p. 48ſhe told him, that ſhe was the ſame woman Ego ſum ego.ſtill that he left her: but he modeſtly told her, that though ſhe were the ſame woman, he was not (he thanked God) the ſame At ego non ſum ego.man he was before, but had altered, and did now hate his former courſe of life which he led with her. And ſo muſt we be able every one of us to ſay of our ſelves, if we will aſſure our ſelves of our converſion. See 1 Cor. 6. 11. Epheſ. 5. 8. Philem. v. 11.

Expreſſion XL. That Gods Children in their ſpirituall battell, must not flee, nor turn their backs.

ANd this is intimated by God himſelf,See Dr. Bois on the Epiſt▪ for the 21… Sunday after Trinity, pag. 164. by preſcribing in his Word what armour a Chriſtian Souldier ſhould have in his spirituall warfare, againſt the enemies of his ſalvation. For we find in Epheſ. 6. 11. that there is the panoplie, or the whole armour of a Christian ſet down; as a… helmet for his head, a breast-plate for his breast, a ſhield to defend all the fore-parts, greves and ſhoes for his legs and feet, a p. 49ſword for his hands, a girdle or belt to gird all faſt about him: but there is no piece of a…mour at all ſet down for the back, or back-parts: to ſhew, that a Chriſtian, in this his ſpirituall warfare, muſt not flee, or cowardly turn his back towards his enemies, but muſt ſtand faſt, ever reſiſting them, and fighting couragiouſly againſt them to the laſt.

Expreſſion XLI. What hard hap the word Conſcientia, or Conſcience, hath ever had in the Church of Chriſt.

IT is a pretty obſervation, and a trueFaſc. Temp. Anno 1426. Et Pet. Rodulph. Toſſ. Hiſt. Seraph. relig. lib. 2. one, which a Romiſh Writer of the Church Story long ſince made of the word Conſcientia, or Confcience, how that it could never yet be found at once in full ſyllables in the Church of Chriſt. For in the Apoſtles times, and times of the Primitive Church, there was Con, and Sci, a devout and learned Clergy, but then Entia was wanting, they had the induement of the Spirit, but no indowment of p. 50poſſeſſions. Afterwards when there was Con, and Entia, a religious (yea a ſuperſtitious) and a very rich Clergy, then Sci was failing, they were not then the learnedſt men: And in my time (ſaith he) Con and Sci are both gone, and now they be all Entia, they have all the honours, all the Manours, and all the fat of the Land. And now (to make up the meſs) we may, (in theſe our times) much fear, leſt Con, and Sci, and Entia, be all going, and ſo not ſo much as one ſyllable left of Conſcientia. Sed Deus avertat omen.

Expreſſion XLII. That there is not a like meaſure of the knowledge of all Divine Truths required in all.

FOr it is with Chriſtians now underSee Dr. Donns Sermons in Folio, pag. 807. b. c. the Goſpell, as it was with the Iſraelites of old in the Wilderneſſe: For as there, though every one had one and the ſame meaſure of Manna, the ſame Gomer going thorow all, Exod. 16. 16. becauſe Manna was meat that would melt in their mouths, and was of eaſy digeſtion: p. 51yet all had not an equall number of Quails, Num▪ 11, 32. becauſe Quails were birds of an higher flight, and meat of a ſtronger digeſtion. So it is with us now, Catechisticall Divinity, and the knowledge of Fundamentall Truths (without which no man can be ſaved) is our Manna, and of this every man is to take in hisSee B. Ʋſhers Ser. on Epheſ. 4. 13. p. 25. Whitaker de Scriptur. q. 2. c. 15. D. Jo. Whites Defence of his Way to the true Church, chap. 23. ſect. 8.Eph 4:13 Gomer of explicit knowledge; as that there is one God, the Maker of all things, and one Mediator between God and Man, Jeſus Christ, conceived by the Holy Ghost, born of the Virgin Mary, and the reſt, as they follow in the Creed, with ſuch other Divine Truths, as concern Chriſtian Belief, or a Chriſtians Godly life. But as for our Quails, thoſe birds of an higher flight, that meat of harder digeſtion, ſuch as is the knowledge how to talk and diſcourſe of theſe, and other points of Divinity, plauſibly; to reaſon and diſpute them ſoundly; to bring proofs of Scripture for all that they ſay, readily; to find out the abstruſe notions of them, ſeverally; and to draw concluſions from them pertinently, for the ſetling of our own, or other mens conſciences, upon all emergent doubts that may ariſe; ſuch an exact knowledge as this is not required in all.

p. 52Expreſſion XLIII. That the leaſt meaſure of the knowledge of Divine Truths, where there is a ſincere deſire, and a conſcionable care to uſe the means to get more, muſt not diſ-hearten any.

FOr it is with this spirituall light of See Mr. Hierons Sermon called the Spirituall mans task, on 1 Theſ. 5. 19.1 Thess 5:19knowledge, as it is with the naturall light, the which we know is not at the brighteſt and cleareſt at the firſt, but ſhineth more and more unto the perfect day, Prov. 4. 18. Nay at the firſt breaking and dawning of the day, the light that is, is but a certain ſtep from darkneſſe, and a degree above it, and ſo tempered and intermixed with darkneſſe ſtill, that a man cannot tell whether to call it light or darkneſs; nay at the firſt appearing thereof, darkneſſe is predominant. Juſt ſo it is with the inward man, a little light appears at the firſt entring into the eſtate of Grace, Pſal. 119. 130. but that enlightning is but weak and duskiſh, yea and that in men of place too many times, which are ordained by God to give ſpirituall light to others; as we may ſee in **Vide Raynoldi praelect. in Apocryph. tom, 1. praelect. 4. col. 53. …Luther, who underſtood p. 53but little at the firſt concerning the number and nature of the Sacraments, and other things queſtioned between the Papiſts and us. And therefore, in the Preface of his Works intreats his Reader, to read Oro pium Lectorem, ut iſta legat cum judicio, & multa miſeratione, & ſciat me aliquando fuiſſe Monachum.them with judgement, and much commiſeration, remembring that he had been once a Monk. The like may be ſaid of Apollos, Act. 18. 26. yea, and even of Christs own Diſciples, who knew not how to pray, Luk. 11. 1. and had either an unbelief, or a miſ-belief (for ſome▪ time after their calling) of ſome chief Articles of the Chriſtian belief; as appears Joh. 14. 9. Luk. 9. 34. and in divers other places. And therefore that littleneſſe, and dimneſſe of this ſpirituall light which we find in our ſelves, muſt not diſcourage us. Nay, if there be any light at all, it muſt be rejoyced in, ſo that we be diligent, with conſcience, and conſtancy, to uſe all good means for the increaſing of it.

p. 54Expreſſion XLIV. That though a man be never ſo ſincerely reſolute, and induſtrious in endeavour to abſtain from all ſin; yet as long as he carries fleſh about him, which is a principle of weakneſſe, he will be ſubject to ſuch weakneſſes.

PAriſienſis illuſtrates this handſomely,See Dr. Hammonds Treatiſe of Conſcience, p. 12. ſect. 40. thus: Firſt, by the ſimilitude of an armed man, provided with ſtrength and proweſſe, who wreſtling with another on a ſlippery ground, (though neither weapons, nor ſtrength, nor courage fail him) yet may he very probably fall, the ſlipperyneſſe of the footing will betray him to that Secondly, By an horſe-man mounted upon an unmanaged, or tender mouth'd horſe▪ who cannot with all his skill, and caution▪ ſecure himſelf from all miſadventures; for the horſe may upon a check come ove… with him, or getting the bit into his teeth may run, and carry him into the enemies quarters. And thirdly, By a City that i… provided for a ſeige, with works, and men and victuals, and ammunition, and yet by a treacherous party within, may be betrayed p. 55into the enemies hands. So there being a principle of weakneſſe within us, like that ſlippery pavement, that tender mouth'd horſe, that infidious party, it will ſtill make us liable to ſuch miſcarriages and failings, and ſometimes fallings too, notwithſtanding all our courage and diligence, all our reſolution, and endeavour to the contrary.

Expreſſion XLV. That God approves of no man, before he have proved him.

IT is wittily obſerved by Saint Ambroſe, Ambroſ. l. 7. de inſtitut. Virg.that God, aſſoon as he had created the heaven, the earth, the night, the day, the fowls of the air, the fiſhes of the ſea, the beaſts of the land, and the reſt of the Creatures, he preſently gave them his approbation, ſaying, that they were good, as may be ſeen, Gen. 1. but when he had made man, we read of no ſuch commendation given of him: And what think we (ſaith he) may be the reaſon thereof? Surely it can be but this, to our apprehenſion, becauſe God ſaw that every other p. 56Creature would preſently, aſſoon as it was made, reduce its operative power into act, and perform thoſe actions which Nature (its benign Parent) had conferred on them▪ as the fire would heat, the water would moiſten, the Sun would give light, the earth would fructifie, and ſo of the reſt: but, as for man, he foreſaw that he would be doing of any thing rather than that he ſhould doe, and therefore firſt would prove him before he would approve of him, and firſt ſee whether he would doe any thing worthy commendation, before he would commend him.

Expreſsion XLVI. That thoſe whom God intends moſt highly to preferre, and to make examples to others for their piety and godlineſſe, he moſt croſſeth, tempteth, and afflicteth.

WHen God (ſaith one) is diſpoſed toB. of Lincolns Serm. on Job 42. 12. p. 32.Job 42:12 hang up a Picture in his Church, to be well obſerved of all that ſhall come after, he doth it not by limning, and painting, p. 57but by the art of embroydering. For the Painter, we know, deals but in colours, ordinary colours, which according to the ſtrength of his imagination, he tempers, and layes out to the view of the eye: but the Embroyderer deals in more coſtly matter, takes his cloth of gold and ſilver, which he mangles into a thouſand pieces, bits, and fragments, to frame and ſet out his curious imagery. So Almighty God, being to adorn his Church, not with blocks and ſtones, but with ſome rare Pictures of Chriſtian virtues, works not theſe in ordinary colours, but in gold and ſilver, men of chiefeſt note for piety and godlineſſe, whom he firſt mangles, and cuts into bits and pieces, with croſſes, calamities, and deep temptations, and then makes them up again into moſt heavenly and Angelicall forms and pictures, to be lookt upon by us in the Church Militant, and to look upon him for ever in the Church Triumphant. Thus Abraham was made a Picture and an example of obedience, Moſes of meekneſſe, David of uprightneſſe, Job of patience, and the like. And therefore, if God deal thus with any of us, let us not be diſ-heartned, but rather think that God p. 58intends us for ſome eminent piece, and let us thank God for it.

Expreſſion XLVII. That we believe not the Holy Scriptures to be the Word of God, ſo much for the authority of the Church, as for the teſtimony that they give of themſelves.

FOr it is here juſt as it was with theWhitaker de Scriptur. q▪ 3. cap. 8. Samaritanes, mentioned Joh. 4. 39. 'Tis true, that the Woman of Samaria by her Teſtimony of Chriſt, had moved a great many of the Samaritanes to come forth, to ſee and to hear him: but when they were once come to him, and had heard him themſelves, they ſaid unto the woman, Now we believe not, becauſe of thy ſaying, but becauſe we our ſelves have heard him, and doe know that this is indeed that Chriſt, the Saviour of the world, v. 42. So the authority of the Church may firſt move us to acknowledge the Scriptures to be the Word of God; but afterwards, when we have read them, and doe in any meaſure underſtand them, then we do no longer believe them to be ſo becauſe the Church p. 59hath ſaid it, but becauſe we our ſelves doe find in them the Spirit of God ſpeaking and witneſſing the ſame unto us.

Expreſſion XLVIII. What little hope there is of reclaiming one that is given to drunkenneſſe.

A Gentleman hearing that his Son at theDr. Bois on the Epiſt. for the 20th Sunday after Trinity. Ʋniverſity was given to dicing, anſwered, That want of money would occaſion him happily to leave that fault. Afterwards underſtanding that he was given to whoring, ſaid, That either mariage, or old age, would one day cure that folly. But when he was informed of his wine-bibbing, and of his uſuall drunkenneſſe by means of that, Out upon the villain (ſaid the Father) I will ſurely now diſ-inherit him, for this fault will increaſe with his years. A Gameſter will continue ſo long as his purſe doth laſt, an Adulterer ſo long as his loins doe laſt, but a Drunkard will continue ſo long as his lungs and life doe laſt.

p. 60Expreſſion XLIX. That we muſt ſo think of Gods Mercy, that we forget not his Justice; and of his Juſtice, ſo as that we forget not his Mercy.

FOr a man may ſay of theſe, as theAuſon. Epigram▪ 10. Epigrammist ſpoke of his two poyſons:

Dividat haec ſi quis, faciunt diſcreta venenum;

Antidotum ſumet, qui ſociata bibet. Either of them ſingle (though not through any malignant quality in themſelves, but by reaſon of our corrupt temperature) becometh rank and deadly poyſon to us. For take Mercy without Juſtice, and as a cold poyſon it benummeth us, and maketh us ſtupid with careleſſe ſecurity; and take Juſtice without Mercy, and as an hot poyſon it ſcaldeth us, and ſcorcheth us in the flames of reſtleſſe deſpair: but take them both together, and mix them well, as hot and cold poyſon fitly tempered by the skill of the Apothecary, and they become medicinable.

p. 61Expreſſion L. That Chriſtians, living not like Chriſtians, doe cauſe the Name of God, and their Chriſtian profeſſion to be evill ſpoken of.

ANd hereof we have a lively exampleBenzo in his Indian Story. recorded by him that wrote the Indian Hiſtory, and therein of the crueltiesSee Dr. Joh. Whites Way to the true Church, ſect. 49. numb. 5. &c. where they be ſet down at large. which the Spaniards uſed towards the poor Indians, which made them thus to blaspheme God, and the Chriſtian Religion. Theſe men (ſay they) have named themſelves, for credit and authorities ſake, the Sons of God; but when we ſee their cruelties, and other vile behaviour, we cannot chuſe but ſay of their God, and them: What kind of God (with a miſchiefe) is this, that hath begotten ſuch Qualis (malum) Deus iſte eſt, qui tam impuros ex ſe filios, & ſceleratos genuit? Si pater filiorum ſimilis, minime profecto bonum eſſe oportet.impure and wicked Sonnes? Surely, if the Father be like the Children, there can be no goodneſſe in him. And afterwards ſeeing their unmeaſurable covetouſneſſe, and eager thirſt after gold, they would take a wedge of gold, and p. 62holding it aloft, would uſe theſe words amongſt themſelves, Lo this is the God of En Deus Chriſtianorum!the Christians!

And the King of Nicaragua meeting on a time with Benzo himſelf, the Penner of the Story, ſaid thus unto him, O Chriſtian! What are Chriſtians? AndChriſtiane! Quid ſunt Chriſtiani, &c? thus he anſwered himſelf by defining of them:

They deſire ſpice, honey, ſilk, a Spaniſh cape, an Indian woman to lye with; gold and ſilver they ſeek for: Christians will not work; they are ſcoffers, dicers, blaſphemers, fighters, and to conclude, they Omnes mali ſunt.are all naught.

Thus was the name of God, and the Profeſſion, and the Profeſſours of Chriſtianity, by their lewd behaviour derided, defamed, and reproached by Infidels and Pagans.

p. 63Expreſſion LI. That it is a dangerous and damnable thing to ſeek to Witches for help, in time of need.

THere are in the world two contrary See Mr. Gatakers Treatiſe of the nature and uſe of lots, pag. 318.Powers, and two contrary Kingdomes, the one of God, the other of the Devill; and theſe two are ſo oppoſite either to other, that he cannot be a ſubject of the one, that belongeth to the other; and he falleth from, and rebelleth againſt the one, that flieth, or ſeeketh to, or hath ought to doe with the other.

As therefore when a Prince ſhall have proclaimed open war againſt ſome forreign foe; or rather, when he ſhall have proclaimed ſome one of his Subjects, a Rebell, and a Traitor, yea ſuch a one as he will never vouchſafe to pardon, or to receive to grace and mercy again, and ſhall thereupon have prohibited and forbidden any of his other Subjects to reſort unto him, or to have any commerce with him, or with any of thoſe that follow him, and fight under his colours, yea, and ſhall have taken a corporall oath of each of them to that purpoſe. p. 64Now if any of his Subjects, notwithſtanding this charge publiquely given, and oath ſolemnly taken to the contrary, ſhall reſort to ſuch a one, or have intercourſe with him, either directly or indirectly, by himſelf in perſon, or by any that ſhall deal between him and them; ſhall he not undoubtedly be held guilty for ſo doing, of perjury and diſloyalty, yea of high treaſon againſt his Soveraign, and accordingly ſuffer, and that deſervedly, as a perjured perſon, a rebell, and a traitour to his Prince?

In like manner then here, our Soveraign Lord and Maker having proclaimed open war (as I may ſo ſay) againſt the Devill, yea eternall hoſtility, without hope of reconcilement; and having pronounced him a rebell, and a rebell irrecoverable, ſuch a one as he will never receive again on any tearms whatſoever; and therefore hath ſtraitly charged and bound all his Subjects and Servants by a ſolemn oath, under pain and perill of his perpetuall diſpleaſure, never to have any dealing, either directly or indirectly, either with him, or with thoſe that aſſociate themſelves unto him, either by ſeeking to him immediately, or by uſing ſuch courſes as he hath been the author and p. 65adviſer of, and doe require his helping hand. If any of Gods people now ſhall be found faulty in any of the premiſes, muſt not ſuch a one be held guilty of perjury, and diſloyalty, and high treaſon againſt Gods Majeſtie, and look to ſuffer accordingly, as a breaker of his oath, as a violater of his vow, as a forſaker of God, and Christian Religion, and a follower of Satan, and his accurſed faction? See Levit. 20. 6. 2 King. 1, 2, &c. 1 Chron. 10. 13, 14.

Expreſſion LII. That none of any degree, calling, condition, or Country, are excluded from partaking of Chriſt, and his merits.

ANd this Divines have explained bySee B. Andrews Serm. of the Nativity, pag. 36. divers ſimilitudes.

1. This was intimated in the place of Chriſts birth, which was an Inn, Luk. 2. 7. and that we know is for all aaHence called in Greek, foreign Luk. 10. 34. See Dr. Playfares Ser. on 2 Cor: 3. 18. pag. 258.Luke 10:34paſſengers, of what Country ſoever; and wherein every one hath right. Yea, and the moſt common part of the Inn, the Stable: for though travellers ſort themſelves, and every one hath p. 66his chamber to himſelf, yet in the Stable all have intereſt, that is common to all.

2. In the …itle written on his Croſſe, which was in Hebrew, Greek, and Latin, Luk. 23. 38. the three languages that were beſt known, and moſt uſed all the world over; one of which Pilate ſuppoſed everyVide Raynol di praelect. 239. in Apocrypha. Whitaker. de Scriptur. q. 2. c. 17. in …ine. one that was there preſent (and there were then there at Jeruſalem ſome of every Nation under Heaven, Acts 2. 5.) could read, and ſo might publiſh his death in all places of the world, for their ſouls good.

3. In the Titles that are given him in the Scripture: As 1. That he is called the Roſe of the field, Cantic. 2. 1. Now weFlos campi in edit. Latin. vulgar. Vide Franciſ. Labata, in mag. apparat. Concionat. t…m. 1. p. 236. know, that the Roſe of the garden is only gathered by the Maſter, or owner of the garden, or by thoſe that he doth permit, or appoint: but it is lawfull for any to gather the Roſe of the field. 2. That he is a Fountain, Zech. 13. 1. and a Fountain (we know) is open for any man to drink. 3. That he is the Son of man, for ſo he delighteth uſually in the Goſpell to call himſelf: he doth not ſay, that he is the Son of Abraham, the Son of David, or the like, but the Son of man; as if he did not belong to this,See B. Lakes Serm. alphabet 3▪ pag. 71. or that family, but were common to all.

p. 674. He had this intimated in his very name Jeſus Christ; for he had the Hebrew So moſt Divines have obſerved.name Jeſus, to ſignifie that he was the Saviour of the Jewes: and he had the Greek name Chriſt, to ſignifie the intereſt that the Gentiles had in him.

5. Some gather it alſo from Chriſts Genealogie, See Dr. Dons Serm. in fol. pag. 243. c. B. Kings firſt lect on Jonah, pag. 18. Mr. VVeems his expoſition of the Morall Law, lib. 2. exer. 8. Ʋt qui propter peccatores venerat, de peccatoribus natus, peccatum deleret, Hier. ibid. Vide Cyprian. tract. de Sina & Sion, in initio. Aug. tract. 9. in Joh. Vide Corn. a Lap. in Gen. 1. 28. See D. VVillet on Lev. 1. 5. q. 11.Gen 1:28Lev 1:5mentioned Mathew, chap. 1. and by Luke, chap. 3. For therein we find mention made of Jewes and Gentiles; of great men, and meaner perſons; of men, and alſo of women; and of both ſorts, as well of thoſe that were good, as of thoſe that were bad; and all to ſhew, that as he came of theſe, ſo for theſe too.

6. Others have obſerved it from the name of Adam (Chriſt being called the ſecond Adam, 1 Cor▪ 15. 45.) the letters of which name being taken ſeverally, ſignifie all the quarters of the earth. For therein is A. foreign, the East; D. foreign, the Weſt; A. again, foreign, the North; and M. foreign, the South: to ſhew, that Christs ſalvation extendeth to all quarters of the World.

7. Others think it to be intimated by the Priests ſprinkling of the bloud of the Sacrifices round about the Altar, Levit. 1. 5. For this (ſaith Oſiander) did ſignifie p. 68that the vertue of Chriſts bloud, by the preaching of the Goſpell, was to be ſprinkled over all the coaſts of the world.

Laſ…ly, Others find it intimated in the ve…y diviſion of Chriſts garments into four parts, Joh. 19. 23. as if this alſo were to ſhew, that from whatſoever quarter we come of all the four-parts of the world, if we be naked, Christ hath garments of ſalvation to cloath us.

But let all theſe conceits of men be as they will, this we are ſure is Gods truth, that there is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female, but all are one in Christ Jeſus, Gal. 3. 28. See 1 Cor. 12. 13.

Expreſſion LIII. That though Chriſt be the Saviour of all ſorts of men, yet not of all of all ſorts.

ANd therefore when it is ſaid, that Chriſt is the Saviour of all, 'tis not meant of all in generall, but of all that are capable of ſalvation. Hence this word aaOmnes redimuntur per Chriſtum, ſoli electi in Chriſto. Vide Davenant. in 1 Col. 14. pag. 89. Aug. de Corr. & Gratia, c. 14. See Dr. Saunderſons Serm. on 1 Cor. 12. 7. p. 113. Dr. Benefields Serm. on Luk. 9. 23. pag. 4, &c.1 Cor 12:7Luke 9:23[all] in other places of Scripture, is interpreted only of his people, Mat. 1. 21. of his body, Eph. 5. 23. and the like.

p. 69And this Divines doe thus illuſtrate: When we ſay, all doe goe to School to ſuch a School, all doe go into ſuch a dore, all doe travell ſuch a way, &c. we doe not mean hereby, that all perſons whatſoever doe go to ſuch a School, or go into ſuch a dore, or travell ſuch a way; but all that doe go to School in ſuch a place, all that doe go into ſuch a houſe, all that doe travell to ſuch a place, doe go to School there, doe enter in by ſuch a dore, and doe travell ſuch a way.

Expreſſion LIV. That Faith only justifieth, but not Faith alone.

ANd this may be thus illuſtrated: It is the eeSee Mr. Perkins Reformed Catholique, tir. Iuſtific.eye only that ſeeth, and no other member beſides, and yet the eye alone without the head, or ſeparated from the head, ſeeth not at all: So faith ffFides ſola eſt quae juſtificat, fides tamen quae juſtificat non eſt ſola, Calvin. in Act. S…n. Trid. Sex. Seſſ. Ant. tract. Theo…. p. 336. col. 2.only juſtifieth us in the ſight of God; but that …aith which doth thus juſtifie us, is not alone.

Luther on Gal. 2. 16. addeth another illuſtration of it, thus: Chriſt Ieſus (ſaith he) is our husband, and we are his ſpouſe: now the Bridegroom muſt be alone with the p. 70Bride in his ſecret chamber, where, with the hand of faith, ſhe embraceth him; whereas all the ſervants, and the reſt of the family, are for that time put out: but afterward, when the chamber-door is opened, and he cometh forth into the waiting room with his Bride, where the ſervants and handmaids attend, then every one in his place is ready to wait on them, and to doe their duty; Hope doth her duty, Love hers, and ſo of the reſt.

Expreſſion LV. How he that breaketh one Commandement breaketh all, or is guilty of the breach of all.

FOr it is here, as it is with a meteyard, the whole conſiſts (we know) of divers parts; as the half-yard, the quarter, the half-quarter, the inches, and all theſe together make up the yard; inſomuch, that if you break or cut off but one inch, or but the leaſt part from it, it is no longer a yard; but in breaking off of that one part, you have broken the whole yard; for the yard is not a yard, except p. 71that, and every other part be in it. And juſt ſo it is with Gods Commandements; there be ten of them, as ſo many ſeverall pieces and parts, to make up the whole Law: So that if but one Commandement be broken, the whole Law is broken. And the reaſon hereof, given by Divines, is this, becauſeSee Mr. Jer▪ Dykes Worthy Communicant, p. 19. the Law is wholly copulative, as appears Deut. 5. 17, 18, 19, 20, 21. where the particle [And] ſtands amongſt the Commandements, as did the taches and loops amongſt the curtains of the Tabernacle. For as there the taches put into the loops, did couple the curtains of the Tabernacle, and did joyn them ſo all together, that they might all be but one, Exod. 26. 10, 11. So this copulative particle doth couple all the Commandements together, to make them all one Law: So as that he which did uncouple but one curtain onelyonly of the Tabernacle, did uncouple the whole Tent, ſo he that breaketh but one Commandement, breaketh the whole Law.

OnelyOnly to make this a little plainer, itSee Mr. Don. Dyke of the deceitfulneſſe of the heart, cap. 8. p. 114. muſt be remembred, that there is a twofold breaking of the Commandements, habituall and actuall: Habituall, in the preparation, purpoſe, deſire, and diſpoſition of the heart: Actuall, in the outward deed. p. 72Now howſoever he that breaks one, breaks not all actually, yet breaking that one habitually, he breaks them all habitually, his heart ſtands alike affected to break any of the reſt, and whenſoever occaſion ſhall ſerve, he will break them too.

Expreſſion LVI. That Chriſt, though he were both God and Man, yet he ſuffered not in his D… vine, but in his Humane Nature.

ANd this may be thus illuſtrated: Firſt,Vide Bezae Theol. Epiſtolas, Epiſt. 60. A man (we know) conſiſteth both of ſoul and body, and yet when he is dead, or buried, though we ſay ſuch a man is dead, or ſuch a man is buried, yet we doe not underſtand it of his ſoul, for that can neither be dead, nor buried, but of his body only.

2. Thus: A Carpenter cuts down a tree, or cuts a piece of wood, on which the Sunſhineth; the which is not cut, or hurt with the ſtroke of the axe, though that tree, or that piece of wood on which it ſhineth, be chopt and gaſht with many a cut.

3. Thus: Aaron was appointed by God, Levitic. 16. to take two goats, whereof p. 73one was to be killed, and the other was to be let go, and to be led into the wilderneſſe for a ſcape-goat. The former of which (ſay Divines) prefigured the Humane Nature of Christ, which was crucified, and killed; and the latter his Divine, which though it gave vertue, value, and efficacy of merit to his Humane Nature, and to the ſufferings thereof, yet ſuffered not with it, but like the ſcape-goat, eſcaped them, and was free from them.

Expreſſion LVII. That there is not more ſin now (ſince the preaching of the Goſpell is become ſo common) than there was before, in the time of Popiſh ignorance, and darkneſs.

IT hath been an old, and is ſtill is a commonSee M. Hierons Preachers plea, pag. 495. complaint amongſt ignorant people, that the world was never ſo bad as it hath been ſince we have had ſo much preaching; but it is a falſe charge, and imputation, as may be thus illuſtrated. If a man come into a room in the nighttime, where there is no light, all things may be out of their places, and order, and p. 74the room all dirty and duſty, and yet he not ſee it, nor take any notice of it: but let the ſame man take a candle in his hand, or come in thither at noon-day, and he will quickly ſee and diſcover all that is thus amiſſe therein; and yet we cannot ſay, that his bringing in the candle, or the day-light, did make it ſo, but only diſcovered that it was ſo. And juſt ſo is it here. For in the time of Popery and ignorance, when the Scriptures were either wholly detained from men, or lock'd up in an unknown tongue, there were as many ſins then, if not more, than are now: but for want of the light of knowledge, they were not known to be ſuch, or not ſuch hainous ſins (many of them, and thoſe hainous ones too, going under the name of Venials) as now by theSee Mr. Francis VVhites Defence of D. Jo. VVhites Way to the true Church, pag. 29. where there are many ſuch hainous ſins ſet down out of their own Authors. clear light of the Gospell they doe appear to be.

Or it is here, as it is with an houſe, into which the Sun doth not ſhine; for there is as much duſt flying up and down in the air then, as there is when the Sun ſhineth into the room, but it is not diſcerned ſo well as it is then: for when the Sun doth ſhine in at a window, or dore, where the Sun-beams doe come, you ſhall ſee moats in the Sun, and much ſmall duſt, which before you p. 75ſaw not, nor took no notice of. So in the time of blindneſſe and ignorance there were many ſins in men, of which there was no notice taken; but now ſince the Sun of righteouſneſſe is riſen, and doth begin to ſhine into mens hearts with the lightſome beams of his Word and Spirit, there is not the leaſt peccadilio, but themſelves or others will quickly diſcern it. And this is the true reaſon why many think there is more ſin now, than there was in former times.

Expreſſion LVIII. That all quiet Conſciences are not good Conſciences.

TO make this appear, Saint Bernard Bern. lib. de Conſcientia, ſect. 2.diſtinguiſheth Conſciences thus: There be (ſaith he) four kinds of Conſciences. 1. There is a Conſcience that is good, but not quiet. 2. There is a Conſcience that is quiet, but not good. 3. There is a Conſcience that is both good, and quiet. And 4. There is a Conſcience that is neither good, nor quiet▪ The two good belong properly to the godly, and the two bad to the wicked, whoſe Conſcience is either too too quiet, p. 76or too too unquiet, but in neither any true peace. Others, the better to expreſſeSee Mr. Jer. Dykes Treatiſe of a good Conſcience, pag. 30. And M. Sa. Wards Ser. on Heb. 13. 18. called Balm from Gilead to recover Conſcience, pag. 25.Heb 13:18 this, make three ſorts of quiet bad Conſciences: The 1. A blind and ignorant Conſcience. The 2. A ſecure Conſcience. And the 3. a ſeared Conſcience.

1. Blind and ignorant Conſciences are ſuch as ſpeak peace, or rather hold their peace, becauſe they have not skil enough to accuſe, and find fault: and ſuch moſt commonly are the conſciences of the ignorant, and vulgar ſort, whoſe conſciences want mouths to ſpeak, becauſe they want eyes to ſee their ſins, and their miſery by reaſon of them: but there will come a time (and no man knows how ſoon it will come) when theſe conſciences ſhall have their eyes opened, and then alſo ſhall their mouths be opened, and theſe quiet conſciences ſhall both bark, and bite too.

2. Secure Conſciences are ſuch, as want not ſo much an eye to diſcover ſin, as a good tongue to tell of it, and to find fault with it. So that it many times ſees his Maſter to doe evill, and knows it to be evill, but either cares not to ſpeak unto him of it; or if it doe, it is quickly ſnibd, and ſilenced again, by being made to believe, that either it is a ſmall, and veniall ſin; or if of a greater magnitude, that they will cry God p. 77mercy for the preſent, and find ſome time to repent of it hereafter. But this is no true peace neither; it may be a truce for a time, wherein there may be a ceſſation of war for a ſeaſon, but yet ſo, as that it is all that while making proviſion of arms and ammunition, and is raiſing of more forces againſt the time that the truce ſhall be ended, that then it may ſet upon them with more violence, fury and fierceneſs, than ever before.

The 3^d and laſt is the ſeared Conſcience, of which mention is made, 1 Tim. 4. 2. where the Apoſtle uſeth a metaphor borrowed from Chirurgery. Now Chirurgions (we know) when they cut off a limb from any part of the body, they uſe to ſear with an hot iron that part from which it is cut; and that part upon the ſearing, will gather ſuch a cruſty brawnineſſe, that prick it, or cut it, it feels nothing, being alltogether inſenſible. And thus it is with many mens conſciences, let them commit what ſins they will, yea ſins never ſo hainous, and yet they are never troubled at them, they feel no ſtirrings, nor ſtings of conſcience for them: but there will come a time, when God will take off this ſeared cruſtineſſe, and ſo pare them to the quick, that they ſhall feel to their everlaſting horror in hell (if not before) what now they were not ſenſible of.

p. 78Expreſſion LIX. How far the Graces of Gods Spirit, in the heart of his Child, may decay.

ANd this may be illuſtrated thus: thereSee D. Sclater on 1 Theſ. 5. 19. pag. 526, 527.1 Thess 5:19 be in ſaving Graces three things conſiderable, the habits, the acts and operations, and the degrees and meaſures of them: All which, how far they may decay, this ſhort Scholaſticall Diſtinction ſhews; Habitus non amittitur, Actus intermittitur, Gradus remittitur. The plenary habits of ſaving Graces cannot be loſt; the Acts and Operations of them may admit, though not an utter loſſe, yet intermiſſion; as in ſleep, we loſe not the faculty, but the uſe of ſenſe; and as a man in his drink, or over-carried with violent paſſion, loſeth not the faculty, but the uſe of Reaſon. Laſtly, The degrees and meaſures of ſaving Graces formerly attained to, may be much abated; as appears in the Angel of the Church of Epheſus, Rev. 2. 4. who is there ſaid to have left his first love. Which is not ſo to be underſtood, aaNon amiſit charitatem, ſed de charitatis fervore nonnihil remiſit. Viegas in loc.as if he had loſt the habit, or wholly the exerciſe of that Grace, but p. 79only the vigour and heat thereof that once appeared in him. Much like that Arch-Biſhop of whom we read, who was a most hot and ſervent Monk, an hot Abbot, a luke-warm Biſhop, and a remiſſe Arch-Biſhop. For ſo Pope Ʋrbane ſaluted him. Ʋrbanus ſervus ſervorum Dei,Vide Jacob. Uſſer. de Eccl. Chriſt. ſucceſ… ▪ pag. 191. Monacho ferventiſſimo, Abbati calido, Epiſcopo tepido, Archiepiſcopo remiſſo. Girald. Cambrenſ. Itinerar. Cambr. lib. 2. cap. 14.

Expreſſion LX. That God is not the Author of Sin.

THere are in every ſin that is committedSee B. Kings lect. 18. on Jonah, pag. 238. two things conſiderable; the Act, or Action done, and the obliquity, defect, and ſinfulneſſe of the Action. The Action it ſelf (as an Action) is from God; for in him we live, move, and have our being, Acts 17. 28. but the obliquity, the defect, the ſinfulneſſe of the action, that is from mans naturall corruption, or the aaHominem fecit Deus, peccatorem homo. Aug. The Devill is the father that begets ſin, Ioh. 13. 2. But our own hearts are the mother that conceiveth it, brings it forth, and nurſeth it, Iam. 1. 14.John 13:2Jas 1:14Devils inſtigation, p. 80or both. For it is here, as it is in a lame leg, wherein are two qualities, ability to go, but unability to go upright. The going and ſtirring it hath is from the vertue that moveth it (as when a rider driveth or ſpurreth forward his lame horſe) but the lameneſſe and debility belongeth to another cauſe, as the diſtortion, or crookedneſſe, or ſome other impotency in the leg it ſelf. The like is, in the ſtriking of a jarring and untuned harp, or other muſicall inſtrument, the fingering and making it to ſound, is from the Muſician, and him that playeth on it; but the jarring and diſcord that it maketh in the ſound, is from the Inſtrument it ſelf, or from the untuneableneſs of the ſtrings. The Earth alſo (we know) giveth fatneſſe, and juice to all kind of plants, and ſome of thoſe plants yield peſtilent and noyſome fruits: But where is the fault? in the nouriſhment of the ground, or in the nature of the plants, which by their native corruption decoct the goodneſſe of the ground into venome and poyſon? The goodneſſe and moiſture is from the earth, but the venome from the plants; the ſounding from the hand, the jarring from the Inſtrument; the motion from the rider, the lameneſſe from the leg: So the p. 81Action or motion is from God, the evill in the Action from the impure fountain of thine own heart:

We may ſum up all with that knownSee Dr. Bois on Epiſt. for 1. Sunday in Lent, pag. 28. School diſtinction, Deus deficit gratiam detrahendo, Diabolus afficit malitiam apponendo, Homo ſeipſum inficit duritiem contrahendo; God withdraweth his grace, the Devill ſuggeſteth the temptation, and Man taketh the occaſion. So that though God be Actor in malo, yet can he by noAug. lib. qu. 83. qu. 3. & 21. & alibi. means be Author mali.

Expreſſion LXI. That our best Actions are tainted with ſin.

THe Papiſts charge us, that we ſay, thatSee Abbot againſt Biſhop, part. 2. ſect. 44. p. 574. Dr. Jo. Whites Way to the true Church, ſect. 40. num. 23, & 24. the best actions of the Godly, done in the ſtate of grace, are ſin. We ſay no ſuch thing, but that ſin onelyonly cleaves to them, and in part blemiſheth them. As water running through a miri… chanell is mudded, and wine put into a fusty veſſell is changed thereby. Neither is it any let hereunto, that theſe our works are wrought in us by the Spirit of God, from whom there p. 82cometh no defect, nor imperfection. For it is herein as with a Scrivener, teaching a Child to write; for though he hold the Childs hand in every letter, and daſh that he maketh, yet the writing will bear witneſſe of the Childs imperfection, and not be as when the Scrivener writeth it alone by himſelf. So God by his Spirit writing his Law in our hearts, yet hath not given us ſo great perfection, but that the beſt works he teacheth us bear witneſſe of our naturall infirmity ſo far, that we may confeſſe and ſay with Saint Auguſtine, That all our Aug. de Civ. Dei, lib. 19. cap. 27.righteouſneſſe ſtandeth rather in the remiſſion of our ſins, than in any perfection of justice.

Expreſſion LXII. That a regenerate Chriſtian muſt not be diſ-heartned, though for the preſent the unregenerate part doe prevail over the regenerate, and the fleſh over the Spirit.

FOr the Spirit, and the regenerate See Mr. John Downhams Chriſtian warfare, part. 4. l. 2▪ c. 4. ſect. 6.part, is like a child, which though it be little and weak in reſpect of his ſtature and ſtrength, yet is ſtill growing, and waxing p. 83ſtronger and ſtronger, till he cometh to be a man of ripe and perfect age. Whereas the fleſh, and the unregenerate part, is like an old man, worn out with age, and decrepit. Now though the old man be for the preſent of greater ſtature, and much ſtronger than the child, yet here is the childs comfort, he knoweth that he increaſeth daily, and waxeth ſtronger and ſtronger: but the old man decreaſeth and decayeth, waxing every day more feeble than other▪ till at length all his ſtrength be by death wholly aboliſhed: ſo as now the child, that was before but little and weak, being come to mans eſtate, may triumph over him, and trample on his grave. Juſt ſo it is with the fleſh and the spirit, the unregenerate and the regenerate part of a Chriſtian, that, like the old man, may for the preſent be more vigorous and ſtrong than the infant-like regenerate part that is in a Christian, and with his ſtrength may be able to wrong it, and wound it, and give it many a foyl, and fall: but here is his comfort, he knoweth that the old man, like the houſe of Saul, waxeth weaker2 Sam. 3. 1.2 Sam 3:1 and weaker; and the new man that is in him, like the houſe of David, waxeth ſtronger and ſtronger, and ſhall continue ſo, till it have gotten a full and finall victory over it.

p. 84Expreſſion LXIII. That one ſin continued in without repentance, may damn a man in the end, as well as many.

FOr it is herein as in a Ship at Sea,Auguſt. in S. Joh. tract. 1…. c. 9. wherein if there be but one leak uneſpied, through which the water may come in, and that being not ſtopped, or the water pumped out in ſeaſon, even that will in time ſo fill the Ship with water, that it will cauſe it to ſink, though not ſo ſuddenly, or ſpeedily, as where there be many and great inlets and holes made into the ſides of it. So 'tis with the ſoul of man living here on the Sea of this world. He that hath many and great ſins may ſink ſooner into the bottomleſſe pit of Hell, than he that hath but few, or leſſer. But yet he that hath but theſe, or any one of theſe, if he continue in them, or ſuffer them to continue in him, and doth neither ply the Pump of Repentance to caſt them forth of his ſoul, nor doth uſe the means to ſtop thoſe inlets that may let in more, ſhall ſink thither too in the end as well as the other.

p. 85Expreſſion LXIV. That there will come a time, when the words of Gods Miniſters (which we now forget, or regard not) will be remembred.

I have read of words uttered in a greatSee Dr. Joh. Whites Defence of his Way to the true Church, chap. 55. ſect. 3. frost, which ſo freezed in the venting, and as they were ſpoken, that they were never heard till a thaw came, a long time after. So fareth it with many Sermons, and other heavenly inſtructions of Gods Ministers, they are ſo little regard, and ſo little uſe is made of them by many that hear them, for the preſent, that they ſeem to freez in the cold hearts and ears of their hearers: but many times upon their deathbeds, and ſometimes too before (when the hand of God is in any grievous manner upon them, or theirs) there cometh ſuch a thaw in their Conſciences by means of the fire of Gods wrath, that thoſe Sermons, and thoſe other holy instructions (ſo much ſlighted heretofore) are now remembred, and made uſe of, for their terrour and diſcomfort.

p. 86Expreſſion LXV. That when Gods Holy Spirit, by his quickning and ſanctifying Grace, enters into the heart of man, it brings life and holineſſe not to one onelyonly part, but to all at once.

FOr Grace comes into the ſoul of man,See Mr. Pembles vindiciae Gratiae, or Plea for Grace, pag. 7. like light into the air, which before dark, is in all parts at once illuminated; or as heat into cold water, that ſpreads it ſelf through the whole ſubſtance; or as the ſoul into the body of Lazarus, or the Sh… namites child, not by degrees, but all at once infuſed, and giving life to every part. So is our new man born at once, though he grow by degrees; that is, the ſoul in our converſion is at once re-inveſted with the Image of God in all its faculties; ſo that though the actions of Grace doe not preſently appear in each one, yet the habit, the ſeed, the root of all divine virtues is firmly re-implanted in them, and by the ſtrength of this Grace given, they are conſtantly diſpoſed to all ſanctified operations.

p. 87Expreſſion LXVI. That the actuall operations of Grace appear not perfectly nor equally in every part of a regenerated Chriſtian.

FOr the caſe is not alltogether alike inSee Mr. Pemble, ubi ſupra, pag. 9. our new, as in out naturall birth; here all parts are nouriſhed alike, and grow proportionably unto full perfection, if the body be healthy, and of good temper. But in the birth of the new Creature it is otherwiſe; he is crazy and ſickly from the very womb, and firſt conception, infirmity and corruption hangs upon every joint and limb of him; ſo that allthough there be life in every part, yet every part thrives not equally, nor is alike active in its operations. It's with him as with infants, that are (foreign, Syderati) or (as we ſay) planetstrucken, taken with ſome ill air, in whom ſome parts grow weariſh and withered, whileſt others grow strong and luſty; all grow and have life, but thoſe more ſlowly and weakly, which diverſity makes the body ſomewhat deformed, though not monſtrous: So in Grace, every faculty is quickned with ſpitituall life and ſtrength, and p. 88yet one may have a more free exerciſe of this gratious power than another, which may be hindered and kept under through ſome ſtopping of the Spirit, ſome ill humour unpurged, ſome corrupt cuſtome, company, or example, inclining it another way. And this appears by manifeſt experience; for who doth not ſee that one and the ſame man may be eminent in ſome one or few graces, which in others may attain but to a very mediocrity?

Expreſſion LXVII. That it is an unwiſe, and no ſafe courſe for any man to put off his repentance till his old age, or death-bed.

WEre not that Carrier a fool, thatVide Bellarm. Conciones, Conc. 45. pag. 415. being to go a far, and a foul journey, and having choice of ſtrong and luſty horſes, would lay the greateſt and heavieſt pack upon a poor, weak, ſickly, decrepit, and lame horſe, which is ſcarce able well to bear himſelf, and ſuffer the other that are ſtrong and luſty, to go empty, or lightly loaden? And is not that man as errand a p. 89fool, that will lay the heavy load of repentance (a load that the ſtrongeſt and luſtieſt will find heavy enough to bear in his beſt health, if it be born as it ſhould be, and as God expecteth) upon his old and decrepit age, or upon his ſick, weak, and even dying body; neither of which are well able to bear and endure the infirmities, miſeries▪ pangs and pains that doe accompany themſelves; and ſuffer his youth, and ſtronger age, wherein he hath both health and ſtrength, and is free from all ſuch encumbrances, to be empty, and void of ſuch penitentiall thoughts?

Expreſſion LXVIII. That Gods favours, and his many and manifold bleſſings bestowed upon us, ſhould oblige us rather to ſerve God, than his enemy the Devill.

FOr make it thine own caſe. Thou takeſtSee M. Steph. Jeroms ſeven helps to Heaven, on Simeons dying Song, p. 232. ſome poor, deſolate, fatherleſſe child into thine houſe, and bringeſt him up, and provideſt all neceſſaries for him: p. 90Or thou takeſt into thy family, and entertaineſt a ſervant, and giveſt him meat, drink, apparell, wages, countenance, houſe and harbour, and what elſe he can deſire for his being, or well being in thy ſervice: wouldſt thou now take it well, if either this child or ſervant whom thou haſt ſo much favoured, and done ſo much for, ſhould reject thee (thou ſtill out of thy love continuing his means and maintenance, and all thy former favours) and go and ingratiate himſelf with thy mortall enemy, and ſerve him? And canſt thou then think that God (who hath done infinitely more for thee, than ever thou didſt, or wert able to doe for this child, or this ſervant) ſhould take it well at thy hands, if after all theſe his favours conferred on thee, thou ſhouldſt leave him and his ſervice, and go and ſerve him who is the profeſſed enemy of God, yea and his deadly and mortall enemy, the Devill?

p. 91Expreſſion LXIX. How dangerous a thing it is to mock and ſcoffe at Gods judgements.

ANd hereof we have a fearfull exampleSee Mr. Perkins on the Creed, of Gods Omnipotency. related by Maſter Perkins. Upon a time (ſaith he) not far from Cambridge, one being with his Companion drinking in an Alehouſe on the Lords day▪ when he was ready to depart thence, there began a fearfull ſtorm, with very great lightning and thunder: whereupon his fellow earneſtly intreated him to ſtay a while longer, to ſee whether it would ceaſe; but the man mocking and jeſting at the thunder, ſaid (as the report was) That this was nothing but a knave Cooper knocking on his tubs, and therfore come what would, he would go, and ſo went on his journey: but before he was come half a mile from the houſe, the ſame hand of the Lord which before he had mocked, in a crack of thunder ſtruck him about the girdle ſteed, ſo as he fell ſuddenly down dead.

p. 92Expreſſion LXX. That Gods Child cannot be ſilent in the wrongs of God his Father.

HErodotus reports, that when KingSee Dr. Hackwell on the 101 Pſalm, pag. 132. Croeſus was aſſaulted in the ſight of his dumb Son, the force of nature wrought ſo powerfully in him, that it unlooſed the ſtrings of his tongue, and he cried out, O Villain, kill not the King! The truth of the Story I leave to be defended by the Authors of it: but this I am ſure of, that ſcarcely any outward action more clears our inward grace of Adoption, arguing us indeed to be the Sonnes of God, than when we are truly ſenſible of the diſhonour offered to God our Fathers name.

p. 93Expreſſion LXXI. That at the day of Judgement we must give God an account what we have done here in this world, and in what a wofull caſe they will be, that can give no good account thereof.

IF a Merchants Factour after manySee Parſons Reſolut. 1. part. chap. 3. ſect. 8. years ſpent beyond the Seas, return home to give accounts to his Maſter, ſhould yield a reckoning of ſo much time ſpent in ſinging, ſo much in dauncing, ſo much in drinking, ſo much in gaming, and playing, and the like; who would not laugh at his accounts? But being further asked by his Master, what time he had beſtowed on his merchandiſe and trading for which he had ſent him thither; and he ſhould anſwer, that he had ſpent none at all in or about that, nor had not ſo much as thought of that all the while he was there; who would not think him worthy of all ſhame and puniſhment? And ſurely with much more ſhame and confuſion of face ſhall they ſtand before God at the day of Judgement, who being ſent by him into this world for this errand, chiefly p. 94to ſerve him, have notwithſtanding neglected the ſame, beſtowing all their ſtudies, labours and cogitations on the vain trifles of this world, and never ſo much as thinking on the main errand for which they were ſent hither.

Expreſſion LXXII. That the leaſt and meanest of Gods Creatures ſerve to ſet forth the glory of him their Creatour, and may be in their places ſome way or other uſefull to man.

FOr it is here as it is in Muſick; forSee Mr. Edw. Rainolds Ser. on 1 Eccleſ. 14. pag. 2.Sir 14 as there every prick, and quaver, and rest, doe ſerve in their order to commend the cunning of the Artiſt, and to delight the ear of the hearer, as well as the more perfect notes. So the leaſt and meanneſt of the Creatures were at firſt filled with ſo much goodneſſe as might not onelyonly declare the glory of God, but in their places miniſter content to the mind of man.

p. 95Expreſſion LXXIII. How little reaſon men have to grow proud, becauſe they have more, or better gifts than other.

FOr we are to conſider, 1. That theSee Dr. Saunderſons 1. Ser. ad Clerum, on Rom. 14. 3. pag. 12.Rom 14:3 more gifts or graces any man hath, God looketh that he ſhould be the more thankfull unto him for it. 2. That he expecteth he ſhould doe the more good with them. And 3. That he will charge him with ſo much the deeper account for them at the day of judgement.

Expreſsion LXXIV. That Children, though richer and more eminent in reſpect of place, or grace, than their Parents, muſt not contemn their Parents, or neglect their duty towards them.

ANd hereof we have a notable exampleVide Stapleton. de tribus Thomis, c. 1. pag. 12. in Sir Thomas Moor, who being Lord Chancellour in his time, and conſequently in an office next and immediatelySee Mr. Joh▪ Dayes feſtivals, ſerm. 8. pag. 229. to the King himſelf, and having his own p. 96Father living, and at that time but one of the inferiour Judges of the Kings Bench, (that then was) never went to Weſtminſter Hall to ſit in the Chancerie there, but firſt he would go up to the Kings Bench, where his Father then ſate, and there on his knees would ask him bleſſing before a multitude of beholders: So little was he aſhamed of his Father, though then in a far lower condition than himſelf.

Expreſsion LXXV. How Saint Paul ſaying, that we are juſtified by faith without works, Rom. 3. 28. And Saint James, ſaying, that we are juſtified by works, and not by faith onelyonly, Jam. 2. 24. may be reconciled.

THere hath been (ſaith Maſter Fox)See Mr. Fox his Sermon of Chriſt crucified, pag. 68. a long contention, and much adoe in the Church, to reconcile theſe two places of Scripture; but when all is ſaid that may be ſaid touching them, there is none that can better reconcile theſe two different places than you your ſelves, to whom we preach: And how is that? I will tell you (ſaith he) Doe you joyn the lively p. 97faith, that S. Paul ſpeaks of, with thoſe good works that Saint Iames ſpeaks of, and bring them both together into one life, and then haſt thou reconciled them: for ſo ſhalt thou be ſure to be juſtified both before God by Saint Pauls faith, and before men by Saint Iames his works.

Expreſſion LXXVI. That all pray not with like devotion.

TO ſhew this, the Talmudiſts of oldVide Coninium de locis N. Teſtament. c. 5. p. 38. obſerved in the peoples prayers, three ſorts of Amens: all which were faulty. The firſt they called a **foreign Pupillum. foreign ſur reptitium. foreign ſectile.faint Amen, when they prayed without fervency. The 2^d they called, a haſty Amen, when they ſaid Amen, before the prayer was ended: and the 3^d they called a lazy Amen; when they pronounced Amen at length, as if they mere Yawning, or gaping, and ready to fall a ſleep, and ſo dividing the word, as if it were A-a-men. OnelyOnly he that prayeth devoutly, ſaith Amen as well with his heart, as with his tongue, and obſerves the due time, place, and order when, where, and after which it is to be p. 98pronounced: manifeſting therein his aſſent to the truth of what hath been ſaid in prayer unto God, his earneſt deſire to have it granted, and his faith, and belief, that ſo it ſhall be in Gods good time, if he thinks it good, and expedient for him.

Expreſſion. LXXVII. That all hear not the Word of God with like attention, and reverence, and deſire to profit thereby.

TO ſhew this, the Jewiſh Rabbines have obſerved amongſt their hearers, See in Mr. Th…mas Goodwin his Iewiſh antiquities li. 1. cap. 7. & Mr. Alexander Roberts his ſacred ſeptena…y page 57.that there were alwayes ſome, which were like ſponges, that ſuckt, and drew in any liquid thing they met with, whether it were clean and wholſome, or foul, and infectious: and ſuch were thoſe hearers, that wanting judgement, took all for truth, that was taught them. Others were like an hour-glaſs, which takes in the ſand with great deliberation, till all be run in, but being once turned, lets all runne out again: and ſuch were thoſe hearers, that ſeem to hearken very deligently for the preſent, will not depart till all be ended, p. 99but being once out of the Church, and turned to ſome worldly imployments, they forget all that they heard before. A 3^d ſort were like a ſtreiner, which lets go the wine, milk and other good liquor, and keeps in onelyonly the lees, and dregges, and the worſt matter: and ſuch are thoſe hearers, that in hearing let go any thing, that may be for their ſouls good, and keep onelyonly that which is of leaſt account, and to as little uſe. Lastly, A 4^th ſort there were like unto a fine ſieve, which did onelyonly let out the duſt and ſeeds, but kept in the good corn: and ſuch hearers were they, that heard the word with an honeſt heart, retaining what might be for their ſouls good, and letting go that which might either hurt themſelves or others.

Expreſſion LXXVIII. That weak performance in prayer, and all other Chriſtian duties, is better than whole omiſion.

ANd hereof we have a pretty example. See Mr. Thomas Fullers good thoughts for worſe times, p. 122For there was not long ſince a devout, but ignorant papiſt dweling p. 100in Spain. He perceived a neceſſity of his own private prayers to God, beſides the Pater Noſters, Ave Maries, &c. uſed of courſe in the Romiſh Church. But ſo ſimple was he, that how to pray he knew not. OnelyOnly every morning, humbly bending his knees, and lifting up his eies and hands to heaven, he would deliberately repeat the Alphabet. And now (ſaid he) O good God, put theſe letters together to ſpell ſyllables, to ſpell words, to make ſuch ſenſe, as may be moſt to thy glory, and my good.

And ſo let us do too; if we cannot pray as we would, or as we ought, let us fall to this poor-pious-mans A. B. C. D. E. &c. let us do what we can, in praying, hearing, receiving of the Sacraments, other Chriſtian duties, and leave the reſt to be ſupplied by Gods holy Spirit, Rom. 8. 26, 27. and to be perfected by Christs interceſion for us, Revel. 8. 3, 4.

p. 101Expreſſion LXXIX. That it is better to be Gods ſervant, than mans.

ANd hereof we have a lively exampleSee Mr. Boltons quatuor noviſſima, pag. 8. in Cardinall Wolſey; who when he was caſt out of King Henry the Eights favour, and ſaw himſelf likely to be called in queſtion for his ill management of thoſe affairs of State, and other buſineſſes wherewith the King his Maſter had intruſted him; made a ruefull complaint, and cried out, when it was too late, Oh, (ſaith he) if I had been but as carefull to ſerve God my Maſter in Heaven, as I was to ſerve the King my great Maſter on Earth, he would never have left me in my grey hairs.

Expreſſion LXXX. That many under the ſhew and pretence of Religion, doe undoe themſelves, and others.

WE read of two famous Thieves inHieron. Nig. Ep. ad Marc. Ant Michael▪ in Ital. princip. l. …. Vide Rainoidi Ep. ad Angl. Seminaria ante lib. de Romana Idololat. ſect. 3. the Kingdome of Naples, the one p. 102of which called himſelf Pater Noſter, and the other Ave Maria; and that theſe two had robbed and killed an hundred and ſixteen men, before ever they were taken: but being taken, they were puniſhed by the Magistrate, with hot burning pincers, and were chopt and cut into many pieces and gobbets. So there ever have been in the Church of God in all ages (and I pray God there be not ſuch now) who under a pretence of long prayers, zealousſeeming See B. Andrews Ser. of Repentance on Mat. 3. 8. pag. 240.Matt 3:8preaching, devout aaAuricular Confeſſion is turned into Auricular Profeſſion.hearing, and ſuch like formall ſhewes of Religion, doe undoe both themſelves, and others too in the end. See Mat. 23. 14, 15. 2 Tim. 3. 5.

Expreſſion LXXXI. That the good Thieves late Repentance on the Croſſe, is no warrantable preſident for any, to put off his Repentance till the laſt.

FOr firſt, it was but one, that is ſaidLegi (inquit Auguſtinus) & perlegi Scripturam, & neminem inveni ni duobus millibus annorum ſalvatum in fine niſi latronem in Cruce. Vide Nichol. Laurent. adverſ. deſp. pag. 371. See B. Andrews Serm. part. 1. pag. 180. thus to have repented; and one Swallow p. 103(we know) makes not a Summer; neither of one example, without a precept, muſt we conclude any thing from Scripture. Now put the caſe that a certain man, travelling on the high way, ſhould find a ſum of money in a purſe, enough to defray all the charges of his journey; and another hearing of it, and being to take the like journey, would hereupon purpoſely carry no money with him, hoping to find money enough upon the way to defray his journey allſo; would we not take him for a very fool? Or if the Prince of any Country ſhould of his meer grace, and favour, ſend a pardon for one that were upon the gallowes, and ready to be turned over; would any wiſe man commit the like offence, in hope to find the like favour?

2. This example was extraordinary, yeaMr. Daniel Dyke of Repent. c. 17. pag. 162. even a very miracle, with the glory whereof our Saviour would honour the ignominy of the Croſſe: We may allmoſt (ſaith one) expect a ſecond crucifying of Chriſt, as ſuch a ſecond Thief. Chriſt then triumphing on the Croſſe, did as Princes doe in the triumph of entring into their Kingdomes; they pardon groſſe offences before committed, which perhaps they will never pardon again as long as they live.

p. 1043. His repentance (though late) was true, as appears by the fruits of it; for he confeſſeth his ſins, and earneſtly prayeth for pardon of them; he ſheweth a marvailous ſtrength of faith in Chriſt, that he did acknowledge him to be his King, and Saviour, when he was in the loweſt degree of his humiliation, even when he hanged upon the Croſſe, derided of his enemies, and forſaken of all his friends; he reproveth his fellow thief, and patiently ſubmitteth to his deſerved puniſhment.

Take heed therfore of making this Thieves repentance a preſident for thee to follow, in hope to find the like mercy, leſt it be proved to be true in thee, which is ſaid in the Spaniſh aaPour un lad…on pier den muchos el me ſon. Vide Franciſ. La bata, loc. com. tom. 1. pag. 164.Proverb, That for one Thieves ſake, many a one finds no entertainment. And never forget that golden ſaying of Saint Auguſtine, That there is one ſuch example of finding mercy at Gods hands, upon late repentance, left regiſtred in Scripture, that bbƲnus ne quis deſperat, unicus ne quis praeſumeret. Auguſt.none might despair; and there is but one, that none ſhould preſume.

p. 105Expreſſion LXXXII. In what a dangerous condition they are, that fight Duels, or ſingle Cambats, to vindicate their honour.

IT is here (ſaith Saint Gregory) as it isGreg. in Paſtor. part. 3. admonit. 10. in a Cock-pit; for as there the Maſter of the Cock-pit, or one that hath Cocks, ſets two Cocks a fighting, of purpoſe to make him ſport; and when he hath ſuffered them to fight unto the death of one, or both of them, he ſups with their bodies. Even ſo (ſaith he) the Devill (the Maſter of ſuch hot ſpurs) ſets them together by the ears, that after mutuall conflict, and much ſport they have made him therein, (the one, or both of them being killed) he may ſup with their ſouls in his infernall houſe in Hell. And Saint Bernard gives this reaſon for it; For (ſaith he) if in Bern. Serm. ad Milites Templi, c. 1. fol. 100. col. 1. Occiſor lethaliter peccat, & occiſus aeternaliter perit. Idem c. 2. fol. 401.fighting thou hast a mind to kill another man, and art ſlain thy ſelf, thou diest a Murtherer; and if thou prevail, and kill the other, then thou liveſt a Murtherer: but whether thou live or dye, conquer or be conquered, it is not good to be a Murtherer.

p. 106Expreſſion LXXXIII. How apt men are (that are at variance) to miſtake one the other, and to think, and to take all things at the worſt.

WHen the men of Syria were atSee Mr. Egeon Askews Brotherly Reconcilement, pag. 58. feud with the Romanes, they ſent but theſe four letters by an Herald, S. P. Q. R. which in too much ſuſpicion of defiance, they thus conſtrued, as if they had meant, Syris populis quis reſiſtat? Who may reſist the people of Syria? And thereupon they anſwered them back with the ſame Characters, S. P. Q. R. which they allſo too credulouſly expounded, Senatus, Populuſ que Romanus, The Senate, and People of Rome. Thus witty malice in the Syrians, and Romanes, from a miſ-conſtruction, collecteth enmity; whereas charity in either (which thinketh not evill) might have expounded them thus, Sapiens populus quaerit foreign, Wiſe men ſeek ſtrength by unity.

p. 107Expreſſion LXXXIV. What a dangerous thing it is in a family, where the Wife will ſtrive with the Husband for ſuperiority.

FOr this family would be like Plinies Pl…n. Nat. Hiſt.Amphisbaena; a Serpent which hath an head at each end of her body; both which, whilſt they ſtrive for the maſtery, they doe in the mean time toyl the body miſerably, and in the end rent and tear it to pieces: aaCardinall Wolſies ſtile, Ego, & Rex meum, was inſupportable in the Politiques; ſo is I, and my Huſband, in the Oeconomiques. Dr. Bois on the Goſpell for the firſt Sunday after the Epiphany.So doe theſe the family, by this ungodly contention.

Expreſsion LXXXV. That the doubtings which a Chriſtian finds in his heart, muſt not diſcourage him from going to God for comfort, and ſalvation.See Mr. Edw. Rainolds Ser. of the life of Chriſt, on 1 Joh. 5. 12. pag. 509.1 John 5:12

FOr it is with Gods Child, as it was with the Lepers in the famine of Samaria, 2 Chron. 30. 19. 2 King, 7. 34. p. 108The Syrians, they knew, had food, and Samaria had none, and therefore they reſolved to venture abroad: yet this they did not without much doubting and diſtrust, becauſe the Syrians whom they ſhould meet with were their enemies: Howſoever this reſolution over-ruled them, becauſe in their preſent eſtate they were ſu…e to periſh; in the other there was room for hope, and a poſſibility of living; and that carried them to Hesters reſolution, Hest. 4. 16. If we periſh, we periſh. So Gods Child knowing that God is plenteous in power, and mercy, and ſo likely to ſave him; and that he himſelf is void of all help, and hope tending that way; doth therefore reſolve to renounce, and leave himſelf, and his own waies, and to betake himſelf to God; and though he cannot chuſe but look upon him, as one that is become his enemy for his ſins, and therefore may fear to be rejected: yet becauſe in reſpect of his ſin, there is a certainty to periſh; and in reſpect of the infinite mercy that is in God, there is a poſſibility not to periſh: therefore upon this re reſolves to adventure to go unto God, in the name and mediation of Jeſus Christ; and if he muſt periſh, he will not reject himſelf, but will cast himſelf p. 109upon the infinite mercy of God in Chriſt; and then if he periſh, he periſheth.

Expreſſion LXXXVI. That where men are stiffe, and stubborn, and will not yeild one to another in things fitting and reaſonable, there is little hope of peace, at leaſt of a durable peace betwixt them.

IT is a common Proverb amongſt theDuro con duro, non fa bon muro. See Mr. Cudworths Supplement to Perkins on Gal. 6. 1. pag. 360. col. 2.Gal 6:1 Italians, That hard with hard never makes a good wall: by which is ſignified, that as ſtones cobbled up one upon another, without morter to combine them, make but a tottering wall, that may eaſily be ſhaken: but if there be morter betwixt them, yeilding to the hardneſſe of the ſtones, it makes the whole like a ſolid, continued body, able to endure the greateſt oppoſition. So thoſe that be at variance, if they ſhall both of them be as ſtiffe as ſtones, which will not yeild by any means one to another in any thing, but both continuing fast, froward, hasty and reſolute in their opinions, have little hope ever to p. 110be reconciled; or if a peace be made betwixt them, that ever it will hold long.

Expreſſion LXXXVII. That he that cannot read, may yet ſpell ſo much of the God-head in the Book of Nature, that it will leave him without excuſe, Rom. 1. 20.

ANd this Divine Du Bartas tranſlatedDu Bartas, 1. day. 1. week. into Engliſh, thus pithily and prettily expreſſeth;

The World's a School, where in a generall ſtory,

God allwaies▪ reads dumb Lectures of his glory.

Yea (ſaith he)

The World's a Book in Folio, printed all,

With Gods great works in letters Capitall:

Each Creature is a page; and each effect,

A fair Character, void of all defect.

Therein our fingers feel, our noſtrils ſmell,

Our palats taſt, his virtues that excell.

He ſhew'd is to our eies, talks to our ears,

In the order'd motions of the ſpangled sphears.

p. 111And yet for all this, how many be there, that cannot, or will not learn this leſſon?

And this the ſame Divine Poet taxeth prettily thus:

But as young truants, toying in the ſchools,

Instead of learning, learn to play the fools:

We gaze but on the babies, and the cover,

The gaudy flowers, and edges gilded over;

And never further for our leſſon look,

Within the valume of this various Book.

I adde,

And therefore if we be well whipt for it,

Let's thank our ſelves, and after learn more wit.

Expreſſion LXXXVIII. That in the Godhead there be three Perſons, the Father, the Son, and the Holy Ghoſt, and all three but one God.

THis is a Divine Truth, 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. Our formerly mentioned Divine Poet ſpeaks thus of it:

p. 112In Sacred ſheets of either Teſtament,Du Bartas ex Lombardo, ſent. lib. 1. diſt. 2.

'Tis hard to find an higher Argument,

More deep to ſound, more buſy to diſcuſſe;

More uſefull known, unknown more dangerous.

But yet as difficult as the thing is, Divines Vide Zanch. de tribus Elohim, lib 8. cap. 6.both Antient & Modern, have in their Writings brought many ſimilitudes, and reſemblances to expreſſe it by. Amongſt them all, this is one of the cleareſt, viz. The light of See Mr. Perkins on the Creed: Of the Trinity.the Sun, the light of the Moon, and the light of the Air; all which are for nature and ſubſtance, one and the ſame light, and yet are they notwithſtanding three diſtinct lights too; for the light of the Sun is of it ſelf, and from no other; the light of the Moon is from the Sun, and the light of the Air is from them both. So the Father, the Son, and the Holy Ghoſt, are all one ſimple, and undivided God-head, but yet three diſtinct Perſons; the Father having the foundation of perſonall ſubſiſtence from himſelf, and from no other; the Son from the Father, of whom he is eternally begotten; and the Holy Ghoſt from the Father and the Son, from both which he eternally proceedeth.

p. 113Expreſſion LXXXIX. How much ſome Hearers have their Preachers perſon in admiration.

ZAnchius reports, how that a Frenchman Zanch. Epiſtante Miſcellan.in Geneva proteſted, That if Saint Paul and Calvin ſhould preach both at the ſame time, he would leave Paul to go to hear Calvin. God grant that we have no ſuch hearers in theſe daies.

Expreſſion XC. That ſmall ſinnes may be reigning ſinnes.

FOr we know there are Reguli, asSee Mr. Edw. Rainolds Sermons of the ſinfulneſſe of ſin, pag. 293. well as Reges, Kings of Cities, and narrow Territories, as well as Emperours over vaſt Provinces. And a ſmall ſinne committed with a high hand with more ſecurity, preſumption, and cuſtomarineſſe than others, will more waſt the Conſcience than a farre greater out of infirmitie, or ſudden ſurprizall: as p. 114as a ſmall ſtone thrown with a ſtrong arm will doe more hurt than another that is far greater, if it be but gently laid on, or ſent forth with a fainter impreſſion. And who knoweth not, that Ships doe oftentimes miſcarry upon ſands, as well as upon rock…?

Expreſſion XCI. That privy and ſecret ſins, which never break forth into light, may be reigning ſins.

IT was a great part of the ſtate and prideSee Mr. Edw. Rainolds ubi ſupra, p. 294. of the Perſian Kings, that they were ſeldome ſeen by their Subjects in publique. And the Kingdome of China at this day is very vaſt, and potent, all though it communicate but little with other people. So our ſecret ſins, ſuch as privy pride, hypocriſie, ſelf-justification, malitious projects againſt the Word and Worſhip of God, &c. which lye ſtifled within, may be moſt powerfull, when they are leaſt diſcovered▪

p. 115Expreſſion XCII. That ſins of Ignorance may be reigning ſins.

FOr it is not mens knowledge of aSee Mr. Edw▪ Rainolds ubi ſupra, p. 295▪ King which makes him a King, but his own power. Saul was a King when the Witch of Endor in 1 Sam. 28. knew not of it. And Ahab, and Jeroboams wife were as truly Princes in their diſguiſe, as in their robes.

Expreſſion XCIII. That even our very Concupiſcence may be a reigning ſin.

FOr as a Child may be born a King, See Mr. Edw▪ Rainolds ubi ſupra, p. 296.and be crowned in his Cradle, ſo ſin in the womb may reign; and to ſpeak properly, there is the reign of it chiefly founded; for they are our lusts which are to be ſatisfied in any ſinfull courſes we take: all the ſubſidies, ſuccours, aides, contributions, which are brought in, are ſpent upon our luſts. And therefore not to p. 116mourn for, and bewail this naturall concupiſ…ence, as David did, in Pſal. 51. 5. and Paul in Rom. 7. 23. is a manifeſt ſign that even lust and concupiſcence reign in us.

Expreſſion XCIV. That even ſins of Omiſſion may be reigning ſins▪

FOr as in matters of government, a See Mr. Edw. Rainolds ubi ſupra, p. 296.Princes Negative voyce, whereby he hinders the doing of a thing, is oftentimes as great an argument of his Royalty, as his Poſitive commands to have a thing done: So in ſin, the power which it hath to dead and take off the heart from Chriſtian duties, from communion with God, from knowledge of his Will, from delight in his Word, and the like, is a notorious fruit of this reign …f ſin.

p. 117Expreſſion XCV. That a Chriſtian ſhould be more willing to ſuffer a greater injury, than to revenge a leſſer.

ANd this (ſaith Saint Auguſtine)Auguſt. Epiſt. 5. ad Marcellinum. methinks Chriſt himſelf, in that precept of his in the Goſpell, Mat. 5. 39. ſeems plainly to intimate; where he bids us, when we are ſmitten on the right cheek, which blow coming from the left hand, (the weaker of the two by nature) is leſſe ſore, and grievous, we muſt turn the other check allſo, that it may receive a greater blow from the right hand, which is ſtronger than the left, and falls not ſo light where it lighteth.

Expreſsion XCVI. That the Tongue is a notable means to diſcover the ſoundneſſe, or unfoundneſſe of the heart.

FOr man is like a Bell, and his Tongue like the Clapper of the Bell. Now we p. 118know that a Bell as long as he ſtandeth ſtill, and is neither rung nor tolled, may have a flaw, craze, or crack in him, and not be diſcerned by any that doe behold him: but let it be but once rung, or tolled, and the Clapper ſtrike againſt the ſides of it, and it will preſently appear to the ears of all that hear it. So 'tis with man, he may by his outward looks, and carriage, promiſe much ſoundneſſe, and ſincerity of heart to all thoſe that behold him; and as long as his clapper, his tongue, ſtandeth ſtill, he may be thought to be without any great craze or crack in him: But let that once ſtir, and then you will preſently ſee whether it be ſo, or no; For out of the abundance of the heart the mouth will ſpeak, Mat. 12. 34.

Expreſſion XCVII. That Man bears miſery and frail…y in his very name.

THere be but four uſuall Hebrew See D. Donns firſt Serm. on Gen. 1. 26. pag. 26.Gen 1:26names by which Man is called in Scripture, Iſh, En…ſh, Gheber, p. 119and Adam; and of theſe four, three of them doe abſolutely carry miſerie in their ſignifications, ſo that it is three to one againſt any man, but that he is miſerable. One name of man is Iſh, and that they derive à ſonitu, to ſhew that man is but a voyce, but a ſound, but a noyſe: he begins the noyſe himſelf, when he comes crying into the world; and when he goes out, he commonly ends it with a groan. But Iſh may perchance be Ha-Iſh, and with that Emphaſis in Hebrew, it commonly denotes aaSee Biſhop Lakes Sermons▪ on the firſt Pſalm, pag. 3.ſome great man: Well, let it be ſo; but then his ſecond name Enoſh, abates that greatneſſe; for Enoſh is meer calamity, miſery, depreſſion, or (as ſome render it) oblivion; as if he were a thing, which for his very miſery were ſcarce worthy to be taken notice of, and remembred. His third name Gheber, hath in it indeed ſome taſt of greatneſſe, and power; and yet I, that am that man (ſaith the Prophet, Lam. 3. 1.) that Gheber (for ſo is the word there) I, even I, have ſeen affliction by the rod of Gods wrath. But ſuppoſe man were (as the name ſignifieth) Ghe…er indeed, great, and power…ull; is he ſure ſo to continue? No, his fourth name p. 120Adam, puls down his plumes, and tels him, that he is but an aaAdam ſignifieth red earth. Vide Cornel. a Lap. in Gen. 2. 7. p. 60. (b) Gen. 3. 19. Eccleſ. 12. 7. Terms have returns, and ſo hath mans life; two eſpecially, Repentance is one, Death is the other. See Dr. Clerks Serm. on Eccleſ. 12. 7. pag. 533.Gen 2:7Gen 3:19Eccl 12:7earthly Creature, made of earth, and therefore to (b) return to the earth again, God knows how ſoon, how ſuddenly.

Expreſſion XCVIII. That Death makes all men equall.

SOme, to expreſſe this, compare the life See Arch▪ …. Abb…ts F…nerall Serm. on Eſay 40. 6. pag. 7, & 8.Isa 40:6of man to a game at Cheſſe, where there be divers degrees of men, ſtanding every one in his place on the Cheſſe-board, whilſt the game is playing; whereof ſome be Kings, ſome Queens, ſome Biſhops, ſome Knights, ſome Rooks, and ſome Pawns: and amongſt theſe, firſt, one is taken away, then another, and ſo one after another, till the game be ended; and when the game is once ended, then they are ſwept all into the bag together, where none is better than other, and the aaSee Dr. Bois on Epiſt. for 1. Sunday after Trinity.meanest many times lyeth uppermost, and the greateſt underneath.

p. 121Others expreſſe it thus, by that Story ofVide Franciſ. Laba…. in mag. Apparat. Concionat. t…m. 2. pag. …07. Alexander the Great; wherein it is reported of him, that he having heard of Paradiſe, and what a brave place it was, was purpoſed to ſearch it out. And as he was thus in his ſearch, and his ſouldiers marching before him, they came at laſt to a certain inacceſſible place, where there appeared unto them one in the likeneſſe of an old man, who bid them return back to Alexander, and to tell him, that he laboured …n vain to find out Paradiſe, for the way to Paradiſe was humility, which he was ignorant of; and he withall gave them a little ſtone, and bid them carry it to Alexander, and to tell him, that by that little stone he might come to the knowledge of himſelf. Now the ſtone was a very precious ſtone, and had this quality, that if it were put into a ſcale, it would weigh down all that was put againſt it: but if there were but a little earth put upon it, it would be no heavier than any other stone of like bigneſſe. So that hereby was intimated, that though Alexander, for his power and proweſſe, did in his life-time excell all others, yet being dead, and buried, he would be but as others were.

p. 122Expreſſion XCIX. How ſhort and uncertain the life of man is▪

THe Learned doe obſerve, that in theFranciſ. Labat. ubi ſupra, tom. 1. pag. 455. Hebrew tongue (which is full of mysteries) the ſame word ſignifieth both life, and death, viz. Metin; onelyonly with this difference, that if the word have a prick over it, it ſignifieth life; but being written without a prick over it, it ſignifieth death: to ſhew, that life and death differ but in one prick or point, and that, that falls to lifes turn, to have it; becauſe our life is but a prick, a point, a moment, yea aaPunctum▪ eſt vita noſtra, & adhuc puncto minus. Senec. ibid.leſſe than all theſe (in compariſon of death) nothing.

Expreſſion C. That death is unavoidable.

SAint Auſtin prettily expreſſeth this,Auguſt. lib. 13. de Civit. Dei, cap. 11. thus: The Verb morior (ſaith he) which in Latine ſignifieth to dye, could never yet be declined by any Grammarian by the p. 123ſame rule that other Verbs be declined by: which (whether it have ſo fallen out by humane ignorance, or divine providence) may teach us (ſaith he) this leſſon;

That though we may by ſome means or other decline and avoid other things that may hurt us, in ſome caſes; yet we can in aaSee Mr. Will. …ords Fun. Se…m. preached at Conſtantinople, pag. 16. Flectere per varios docuit qui nomina caſus; H…u cadit, & caſum hunc flectere non potuit. See Dr. Bois on the Goſpell for the firſt Sunday after T…inity.no caſe decline death, but firſt or laſt it will ſeize on us.

And the ſame bbAuguſt. de Verbis Dom. Ser. 21. cap. 2, & 3.Father hath another witty expreſſion of it, thus. All other things which belong unto us (ſaith he) whether they be good or evill, are uncertain, onelyonly death is certain. For when a child is conceived, we can ſay but thus, perhaps he ſhall be born, perhaps he ſhall be abortive. Again, when he is born, all that we can ſay is but this, perhaps he ſhall live till he come to mans eſtate, perhaps he ſhall dye before. Again, when he comes to mans eſtate, all that we can ſay is but this, perhaps he ſhall marry, perhaps he ſhall not; perhaps he ſhall have children, perhaps he ſhall have none; perhaps he ſhall be rich, perhaps not; perhaps he ſhall be honourable, perhaps not; perhaps he ſhall live till he be old, perhaps not: and ſo he goes on with many other perhaps to the like purpoſe. But when all is ſaid (ſaith he) Can p. 124any man ſay the like of his death? Fortè morietur, fortè non morietur; Perhaps he ſhall dye, perhaps he ſhall not dye? No, aaFortaſſe in omnibus ferme rebus humanis, ſed non in morte locum habet. Vide Bellarm. Conciones, Conc. 1. de Morte, 420.none can ſay ſo of this, For it is appointed unto all men once to dye, Heb. 9. 27.