The Saints Honey Comb, Treatise · Part 2

The Saints Honey Comb · Treatise · Part 2

p. 125HUMANE EXPRESSIONS OF DIVINE TRUTHS.

The ſecond Century.

Expreſſion I. That ſeeing God is our father, we need not to be diſhearted in our diſtempers, and damps of prayer.

FOr ſuppoſe the deareſt ſon ofSee Mr. Boltons inſtructions for the comforting of aff…cted conſcences, pag. 359. the lovingſt Father, ſhould lie grievouſly ſick, and out of the extremity of anguiſh, ſhould cry out, and complain unto him, that he is ſo full of pain in every part, that he knows not which way to turn himſelf, or what to do; and thereupon ſhould intreat him of all loves, to touch him tenderly, to lay him ſoftly, to aſſwage (if it may be) p. 126his pain, and to give him eaſe: How ready (think you) would ſuch a father be, with all tenderneſs and care, to put to his helping hand, in ſuch a ruefull caſe? But yet if this child ſhould grow ſicker and weaker, ſo that he could not ſpeak at all, but onelyonly look his father in the face with Watry eyes; and moan himſelf unto him with ſighs and groans, and other dumb expreſſions of his increaſed pain and deſire to ſpeak: would not this yet ſtrike deeper into the fathers heart; pierce and melt it with more feeling pangs of compaſſion; and make his bowels yern within him, with an addition of extraordinary dearneſs and eare to do him good? Even juſt ſo, and much more too, will our heavenly father be affected, and deal with us in hearing, helping, and ſhewing mercy, when all our2 Chron. 20. 12. Zech. 9. 1. Rom. 8. 26, 272 Chr 20:12Zech 9:1Rom 8:26Rom 8:27 ſtrength of prayer is gon, and we can but onelyonly look up to him with our eyes, and ply him with our groans and ſighs.

p. 127Expreſſion II. That ſeeing God is our father, we need not to be diſheartned, if we cannot pray ſo fluently and eloquently as others can.

FOr is not a father more delightedSee Mr Bolton ubi ſupra page 361. with the stammering and stu…tering (as it were) with the inarticulate, and imperfect talk of his own little child, when it firſt begins to ſpeak, than with the exacteſt eloquence of the moſt famous Oratour upon earth? So ſurely is our heavenly father better pleaſed with the broken interrupted paſſages and periods of prayer, in an upright heart, heartily grieved that he can do no better, nor offer up a more lively, hearty, and orderly ſacrifice, than with the excellently compoſed, fine-phraſed, and moſt methodicall petitions of the learnedſt phariſie, and ſelfconceited zelot in the world.

p. 128Expreſſion III. That ſeeing God is our father, we need not to be diſheartned, at the faintneſs of our faith, and fear of letting go our hold of God.

WHen we ſee a father holding a little See Mr. Bolton ubi ſupra page 363.child in his arms, is the child (think we) ſafe by his own, or by the fathers hold? It clapſeth about the father with his little weak hands as well as it can, but the ſtrength of its ſafety is in the fathers arms: Nay, and many times the father holds the faſter when he perceives the child to have left its hold. Juſt ſo ſtands the caſe betwixt God and us: we are tyed (as it were) unto God our Father by a double bond, 1. Of his Spirit; 2. Of our faith. We lay hold on him by faith, and he on us by his Spirit. Now our infant-like, and weak faith, many times lets go (to our ſeeming) our hold of him, and therefore preſently we think all our hold of him is gon, and begin to cry out, we are undone, we periſh, and there is no hope any more in God for us. But we are herein deceived, p. 129for though we have let go our hold of God by faith, yet hath he not let goe his hold of us by his Spirit, but rather holds us the faſter to himſelf thereby; the Devill, nor all the powers of darkneſſe being able to take us out of his hands.

Expreſſion III. That ſeeing God is our Father, we need not to be diſheartned at our failings of new obedience.

FOr the caſe is here allſo, as it is betweenSee Mr Bolton ubi ſupra page 36…. a father and his ſon. A father hath a ſon whom he ſets about ſome work, and the ſon improves the utmoſt of his skill, strength, and endeavour, to doe it according as his father would have it done: but when he hath done all that he can, he ſees that he comes farre ſhort of what he himſelf deſired, and his father expected, and therefore weeps, and takes on, and is much p. 130troubled that he can do it no better to give his father contentment. Now what man is there whoſe heart is warmed with the tenderneſs of a fathers affection, that would not be ready to pardon and paſs by all the defects, and failings in this kind? And ſhall God our heavenly father (think we) ſhew leſs mercy and pardon to his children, when they are willing to do what he enjoyns them, and be heartily ſorry that they can do it no better? No ſurely it cannot be.

Expreſſion IV. That ſeeing God is our father, we need not to be diſheartned, if he to our ſeeming do ſometimes hide his face from us.

A Father ſolacing himſelf with his litle child, and delighting in his pretty See Mr. Bolton ubi ſupra, page 366.and pleaſing behaviour, is wont ſometimes to ſtep aſide into a corner, or behind a door, of purpoſe to quicken yet more his childs love to him, and his longing after him, and to try the p. 131impaciency and eagerneſs of his affection. In the mean time he hears it cry, run about, and call upon him, and yet he ſtirres not, but forbears to appear: and all this not for want of love and compaſſion to his child, which (the more it takes on) the more abounds in him towards it; but that it may the more dearly prize his preſence, when it again enjoyes it, and they may the more merily meet and rejoice the more in one the others company. And ſo deals our heavenly father with us, he ſometimes hides his face from us, and withdraws his quickning and refreſhing preſence for a time, not for want of love, but to put more life and heat into our affections towards him, and to cauſe us to reliſh i… more ſweetly when we have it again, to preſerve it more carefully, to enjoy it more thankfully, and to ſhun more watchfully whatſoever might again bereave us of it.

p. 132Expreſſion V. That ſeeing God is our father, we need not to be diſheartned, if he in times of triall ſeem to leave us to our ſelves.

FOr we ſometimes ſee a father ſetting down his little one upon its feet to try its ſtrength, and whether it be able to ſtand alone by its ſelf or no: but withall he holds his armes on both ſides of it to uphold it, if he ſee it incline either way, and to preſerve it from hurt. And in like manner we may aſſure our ſelves, that God our heavenly father takes care of us with infinitely more tenderneſs to uphold and preſerve us in all trialls, either by outward afflictions or inward temptations.

p. 133Expreſſion VI. That ſeeing God is our Father, we need not to be diſheartned in the ſenſe of our unworthineſſe.

IF any child might have deſpaired everSee Mr. Bolton, ubi ſupra, pag. 368. and Mr. Rob. Harris his Serm. called Abſaloms Funerall, pag. 33. to have regained his fathers love, upon the ſight and ſenſe of his own unworthineſſe, Abſalom might have been that child: For would any father love ſuch a ſon as had defiled his bed, ſuch a ſon as ſought his fathers Kingdome, and life? And yet one ſuch father we meet with, viz. good David; who (though his ſon did not ſubmit, did not crave pardon, did ſtill continue in arms againſt him) yet commands that no harm be done him, 2 Sam. 18. 5. Yea, and when he heard of his death, did ever father ſo take on for the death of a child, as he did? crying, O Abſalom my ſon, my ſon Abſalom, would God I had died for thee. And if there be ſo much affection to be found in a naturall father, towards ſo ungracious, and every way ſo underſerving a child, what then may we expect at the hands of p. 134God our heavenly father (whoſe love as farre exceedeth ours, as the heavens are above the earth) though we are every way unworthy of any ſuch love from him?

Expreſſion VII. That God being our father, we need not to be diſheartned, when we cannot do what he commands as well as others of his children.

FOr ſuppoſe a father ſhould call untoSee Mr. Bolton ubi ſupra, page 372. him in haſt two of his children, one of three years old, another of thirteen: they both make all the haſt they can, but the elder makes much more ſpeed; and yet the litle one comes wadling, as faſt as it can; and if it had more ſtrength, it would have matched the other. Now would not the father (think you) accept of the younghſt utmoſt endeavour, according to its ſtrength, as well as of the elders faſter gate, being ſtronger? I am ſure he would, and that with more tenderneſs too, and taking it in his armes to encourage it. And ſo certainly will our heavenly father deal with us, in the like caſe about p. 135our ſpirituall ſtate, being true hearted, and heartily grieving, praying, and endeavouring to doe better.

Expreſſion VIII. That God being our Father, we need not to be overmuch distracted with the carking care for the things of this life.

A Little Child dwelling at home underSee Mr. Hierons Sermon called the minority of the Saints, pag. 35. his Fathers wing, taketh no thought for any thing, not for meat, not for apparell, nor for any other neceſſaries, but relieth wholly upon his fathers carefull providing for him; ſo that when he wants any thing, to him he preſently reſorts, and never looks further. And ſhall the Child of an earthly Father be ſo void of carking care for the things of this life, becauſe he hath a Father to provide all needfull things for him? And ſhall the Child of God forget that he hath a Father in Heaven, who is infinitely more able and willing to doe the like for him?

p. 136Expreſſion IX. That all that bear the name of Gods ſervants, are not his ſervants indeed.

WE would all be thought to be Gods See Mr. Hierons Sermon called the Platform of obedience, pag. 337.ſervants; but when we are looked into, we ſhall be found to fail in a principall part of ſervice. For why? We will be ſaid to be his ſervants, but we will doe our own work, and ſo are rather his retainers than his meniall ſervants: For retainers (we know) are willing to belong to ſuch a Nobleman, or Gentleman, but yet it is but for their own private advantage, for their countenance, or for the avoiding of ſome other charges: but in the mean time they would have their own liberty to follow their own buſineſſe, to live at their own home, to come and go at their own pleaſure, &c.

And ſuch ſervants generally men would be to the Lord; willing they be to ſhrowd themſelves under that name, becauſe they think, that in the end it will go well with ſuch; and it may be allſo, they think it p. 137a diſgrace to be ſaid to be of no religion; yet for all that they are loth to be tied, they deſire to be free ſtill, and to be at their own diſpoſing, ſerving God now and then, and that perhaps out of formality more than conſcience, when their own occaſions will give leave.

Expreſſion X. How Chriſts birth differs from the birth of others.

THe Scriptures tell us, how that manAug. Serm. 20. de Temp▪ comes four waies into the world: 1. By the help of man and woman▪ ſo all are uſually born. 2. Without any man or woman, and ſo the firſt man was created. 3. Of a man without a woman, and ſo was Eve made. 4. Of a woman without a man, and ſo was Chriſt born.

p. 138Expreſſion XI. How many waies a man may forſwear himſelf.

THere be three waies (ſaith Lombard Lomb. lib. 3. ſent. diſt. 39.out of Augustine) by which a man may forſwear himſelf. 1. When he ſwears that which is falſe, and he knows it to be falſe. 2. When he ſwears that which is true, but he thought it to be falſe. 3. When he doth ſwear that which is falſe, but he held it to be true.

The two firſt kinds are abominable, but the third in the Court of Conſcience (ſaith one) is no ſin; becauſe a man may ſwearSee Dr. Bois on the Decalogue, com. 3. that which is falſe, and yet not ſwear falſely.

Expreſſion XII. How this word Amen is uſed in Scripture.

THis word Amen is taken in ScriptureVide Lexic. Theologic. in verbo Amen. three waies.

1. Nominaliter, as a noun, and ſo 'tis as much as true, or truth; and ſo p. 139'tis taken in the end of every one of the four Goſpels, and in other places, as Rev. 3. 14▪

2. Verbaliter, as a verb, and ſo it is as much as So be it; and in this ſenſe it is to be taken in the end of the Lords Prayer, Mat. 6. Luk. 11. and in divers other places, as Deut. 27. 15, 16, 17, &c.

3. Adverbialiter, as an adverb, and ſo it is as much as verily; and is ſo uſed often by our Saviour, eſpecially in Saint John's Goſpell.

Expreſsion XIII. How a Chriſtian may put on Chriſt.

A Chriſtian (ſay Divines) may put onLuther and Melancthon in Rom. 13. 14.Rom 13:14 Christ two waies. 1. By putting on his merits by the hand of faith, applying them to himſelf in particular. 2. By putting on his manners, imitating him in thoſe gratious virtues which were in him, as in love, patience, humility, and the like, Eph. 5. 2. 1 Pet. 2. 21. Mat. 11. 29.

p. 140Expreſſion XIV. What right and title Chriſt hath to Christians ſouls.

CHriſt (ſaith Bernard) hath a threefoldBern. lib. 3. de conſider. right unto them. 1. Jure Creationis, by the right of Creation, Gen. 2. 7. 2▪ Merito Redemptionis, by the merit of Redemption, 1 Cor. 6. 20. 3. Dono patris, by the gift of God his Father, Joh. 17. 6, 7, & 9.

Expreſſion XV. How many waies Chriſt is ſaid to come, in the Scriptures.

CHriſt is ſaid in Scripture to come threeBern. Ser. 3. de Adventu Domini. waies, which Saint Bernard thus wittily and pithily expreſſeth; Venit ad homines, venit in homines, veniet contra homines; He came unto men, he cometh into men, and he ſhall come againſt men: He came unto men in the daies of his Fleſh, he cometh into men daily by his Spirit, and he ſhall come againſt men at the day of Judgement.

p. 141Expreſſion XVI. How things are ſaid to be immortall.

SOme things have a beginning, but haveSee Mr. John Dayes 7 lect. pag. 152. no end, as the Angels, and the ſouls of men. Some things have no beginning, yet have an end, as Gods eternall decrees. Some thing again there is that hath neither beginning, nor end, as God himſelf.

Expreſſion XVII. How unwilling men are to confeſſe their ſins.

MEn are apt (ſaith one) to decline ſin Biga Salutis, Dom. 8. poſt Pentecoſt.throughout every caſe; as In Nominative per ſuperbiam, in the Nominative caſe by pride, ſtriving to get them a name. In Genitivo per luxuriam, in the Genitive caſe by luſt and luxury. In Dativo per ſymoniam, in the Dative caſe by bribery and ſymony. In Accuſativo per detractationem, in the Accuſative caſe by backbiting, ſlandering, and falſe accuſation. In Vocativo per adulationem, in the Vocative caſe by p. 142flattery, calling that good and commendable, which deſerves no ſuch commendation. And Laſtly, In Ablativo per Rapinam, by rapine, uſury, and extortion: but yet they will not confeſſe ſo much in any caſe.

Expreſſion XVIII. That there is diſcretion to be ſhewed in giving of our Alms.

A Man that gives alms (ſaith Auſtin)Auguſt: lib. 1. de Ser: Dom: in Monte. may give omni petenti, to every one that asketh, but not omnia petenti, not every thing that he asketh; or we muſt not give all, and leave nothing for our ſelves, and ours: For an alms-giver muſt be like unto one that hath a **Homo qui erranti comiter monſtrat viam, quaſi lumen de ſuo lumine accendat, facit, ut nihilo minus ipſi lucea…, quum illi accenderit. Ennius in Tull: Offic: lib. 1.Candle lighted, by which he muſt ſo light another mans candle, that he doe not put out his own.

p. 143Expreſſion XIX. How this word (World) is taken in Scripture.

THere is Mundus mundus quem formavit Deus; a good world, formed by God at the firſt, Acts 17. 14. 2. There is mundus immundus, quem deformavit Diabolus; a bad world, deformed by the Devill, 1 Joh. 5. 19. 3. There is mundus mundatus, quem reformavit Chriſtus; a new made world, reformed by Chriſt, 2 Cor. 5. 19.

Expreſſion XX. That nothing can ſatisfie, and fill the heart of man, but onelyonly the Bleſſed Trinity.

FOr the heart of man is made like aLudovic. Vivaldus de veritate contritionis, ſol. 87. triangle, and the world is round like a circle: now a circle (we know) cannot fill a triangle, but there will be ſtill ſome corner empty. Which doth intimate unto us, that the whole world cannot ſatisfie and fill the heart of man, 'tis onelyonly p. 144the bleſſed Trinity can doe it; and therefore God reſerves that to himſelf alone, Prov. 23. 26. And this much is intimated in the Latin word Cor; for thoſe three letters taken initially, will make up Camera Omnipotentis Regis, the Chamber of the Allmighty King.

Expreſſion XXI. That a Chriſtian never knows God, nor himſelf better than in adverſity.

A Pollonius writes of certain people In mirabilibus hiſtoriis.that could ſee nothing in the day, but all in the night. In like manner manyDr. Bois on the Goſpel for the 4. Sunday after the Epiphany. Chriſtians at this day are ſo blinded with the ſunſhine of proſperity, that they ſee nothing belonging to their good; but in the winter night of adverſity they can diſcern all things.

p. 145Expreſſion XXII. That no fortification can keep out Gods vengeance from any place, where ſin is entertained within.

VVHen Phocas had built a mightyCedren. hiſt. pag. 54…. wall about his Palace for his ſecurity, in the night he heard a voice ſaying unto him, O King, though thou build as high as the Clouds, yet the City may eaſily be taken, the ſin within will mar all.

To the ſame purpoſe another relates aJoh. de P…om. tit. pax. art. 4. See Dr. Willet in Levit. pag. 647. story of a wicked City, which fearing the invaſion of a potent enemy, ſought relief of a neighbouring Prince, charging their Embaſſadours to relate to him what forces they were able to levy of their own: The Prince replying to the Meſſage, demanded of them that were ſent, what coverture they had to defend their heads from the wrath of Heaven; telling them withall, that unleſſe they could award Gods anger, he durst not joyn with them, God being againſt them.

p. 146Expreſſion XXIII. That Gods Children in this life, by reaſon of the intermixture of croſſes, and comforts, may ſeem to be half in Heaven, and half in Hell.

PEtrus Tenorius Archbiſhop of Toledo, Vide Lorin. cap. 2. prolego…. in Eccleſiaſtem.having a long time conſidered the weighty reaſons on each ſide, whether King Salomon were damned, or ſaved; and not knowing how to reſolve the doubt, in the end cauſed him to be painted on the walls of his Chapell, as one that was half in Heaven, and half in Hell. The which picture is a lively repreſentation of a Christian in this life; for in reſpect of his many and manifold troubles and afflictions he meets with here, he ſeems many times to himſelf, and others, to be half in Hell: Again, having taſted the first fruits of the Spirit, and the comforts and conſolations that accrue unto him thereby, he ſeems to be half in Heaven.

p. 147Expreſſion XXIV. That where there is no Unity, there can be no life of grace.

FOr as the ſpirit of a man doth not quickenAuguſt. ſerm… 2. ad fratres in Eremo. any member or part that is ſeparated from the reſt; and as thoſe bones in Ezech. 37. 7. which the Prophet ſaw ſcattered in the field, had no life in them, till they were gathered together bone to his bone▪ ſo the Spirit of God doth not animate and quicken any with the life of Grace, that are not united to their brethren, and fellow-members of Christs mysticall body, in bond of love, and peace.

Expreſſion XXV. When God will not hear our prayers.

GOd (ſaith one) will not hear theMaldonat. in Mat. 7. 7.Matt 7:7 prayers, even of his own children, when they ask either mal…, or malè, that is, either things in their own nature bad, or not good for them, or good things for bad ends. See Mat. 7. 11, &c. Jam. 4. 2, ….

p. 148Expreſſion XXVI. How Gods Word muſt be kept by us.

WE muſt labour (ſaith one) (whenSee Mr. Hierons Sermon called the Doctrines Triall. Gods Word hath been heard, or read of us) to keep it three waies: 1. In our memory. 2. In our affection. 3. In our practice. In our memory, by remembring it, Prov. 4. 21. Deut. 4. 9. In our affection, by loving and eſteeming of it, Pſal. 119. 97. & 72. And in our practice, by endeavouring to lead our lives thereafter, Pſal. 119. 11.

Expreſſion XXVII. How we must first ſeek the Kingdome of God, and his righteouſneſſe, Mat. 6. 33.

GOds Kingdome, and his righteouſneſſe See Mr. Hierons Sermon called the Chriſtians Livelyhood.muſt be ſought, firſt in each mans life, firſt in each day of mans life, and firſt in each buſineſſe of each day, Eccleſ. 12. 1. Pſal. 119. 147. 1 Cor. 10. 31.

p. 149Expreſſion XXVIII. How we must not unjustly deprave, nor unjuſtly deprive thoſe of their dignities, and offices, that have not deſerved it.

I have read of a reverend and religious See Sir Rich. Berkleys tract of Felicity, lib. 5▪ pag. 451.Archbiſhop, who (being a long time depraved, and in the end deprived of his dignities and offices by two corrupt Cardinals his Judges, and a falſe-hearted Advocate (his familiar friend) out of the bitterneſſe of his ſpirit made this appeal from them unto the Lord of Heaven; God knoweth (ſaith he) to whom all things are naked, that I am unjustly condemned; yet I will not appeal here from your ſentence, for that I know yee ſhall ſooner be believed in your lying, than I ſhall be in ſpeaking the truth; and therefore I receive this heavy cenſure, for the rebellions of my youth, and other ſins. Nevertheleſſe I appeal from your judgement, to the Judge eternall, and only wiſe, which is Chriſt Jeſus, before whom I ſummon you. The Cardinals fell into a laughing, and ſaid, That if he would go before, they would follow. It happened that the poor p. 150Biſhop, having withdrawn himſelf into a Monaſtery, died within a year and half after; and the Cardinals hearing thereof, in a ſcoffing manner ſaid one to another, that they must go ſeek the Archbiſhop. Now within a few daies after, one of them was bloudily ſlain, and the other grinding his teeth, ate up his own hands, and died mad. And laſtly, the Judas that betrayed him, (I mean his falſe friend) was ſo mortally hated of all men for his ſedition and cruelty, that being aſſaulted in a Monaſtery, he was there butchered, and his carcaſſe caſt into the Town ditch, where lying three daies, all ſorts of people, both men and women, uſed all manner of deſpite upon it. An example very remarkable, teaching us to take heed of the like ſin, left the like judgement betide us.

Expreſsion XXIX. What ſins are to be reputed ſins of Infirmity.

SIns of Infirmity, 1. Are uſually ſins of See Dr. Sclaters Serm. …n Phil. 4. 13. pag. 3.Phil 4:13incogitancy, beſides the purpoſe of a regenerate Christian, generall or particular. p. 151Such was Peters deniall, Mat. 26. 35. which we there find was purpoſed againſt. 2. In ſins of Infirmity, as the temptation is ſudden, ſo the conſent is not without ſome reluctation wrested from us, and ever there is more or leſſe reſiſtance before conſent. 3. Sins of Infirmity in Gods Children have commonly for their ground (if they be in themſelves notorious, and groſſe ſins) ſome ſtrong paſſion in nature, ſomething that is with nature very prevalent, as fear of death, worldly ſhame, diſgrace, and the like. 4. Sins of Infirmity, as in their temptation they are ſudden, and ſome way reſiſted, ſo in their looſe they give farewell in bitterneſſe, they end in mourning; witneſſe Peter, Mat. 26. 27. and David, Pſal. 6. 6. 5. and laſtly, Sins of Infirmity are never ſins of Custome, yea ſeldome or never iterated (I ſpeak ſtill of groſſe ſins, notoriouſly known to be enormous) but fortification is ever there planted, where the breach hath once been made. Thus aaNo… fuit aliquando ebrius, quamvis abſit, ut fuerit ebrioſus. Auguſt. de peccat. merit▪ & remiſſ. lib. 2. cap. 10.Noah, though he were once drunk, yet was no drunkard; and Judah never came near Thamar more, Gen. 38. 26.

p. 152Expreſſion XXX. How far Saints practice may be our pattern.

THeir actions admit of this diſtinction: See Dr. Sclater on 1 Theſ. 1. 6. pag. 49.1 Thess 1:61. Some are noted as ſinfull, wherein they bewrayed humane infirmity: theſe are ſpectacles of naturall frailty, not examples for like practice. 2. Some were done by speciall dispenſation; ſo Abraham attempts to ſlay his ſon, Gen. 22. 9. ſo Iſraelites rob Egyptians, Exod. 12. 35. Now diſpenſations ſtretch not beyond the particulars to whom they were given. 3. Some they did by speciall and extraordinary calling; as Abraham leaves his Country for pilgrimage in Canaan, Gen. 12. 1, 4. and John Baptist profeſt a kind of Eremitage; and yet neither the one a pattern of Popiſh pilgrimage, nor the other of their Eremiticall life. 4. Some are occaſioned by speciall neceſſity of times, or apparence of ſcandall; ſo Primitive Chriſtians had all things common, Acts 4. 32. and Paul makes his hands to minister to his neceſſities, Acts 20. 34. And yet here is neither footing for Anabaptisticall Community, p. 153nor for Miniſters uſing manuall labour, except where caſes and times are alike. Laſtly, Some were according with the generall Law morall, as thoſe of patience, humility, obedience, &c. and herein indeed is our bond of imitation.

Expreſſion XXXI. That all are not alike carnall, nor▪ alike ſpirituall.

THere be (ſaith Saint Austin) three Auguſt. contra Julian▪ Pelag. Vide Zanch. de redempt. pag. 59.ſorts of men: ſome are onelyonly spirit, without fleſh; ſuch are the Saints in Heaven: ſome are onelyonly fleſh, without spirit; ſuch are men unregenerate: and ſome again are partly fleſh, and partly ſpirit; and ſuch are all the regenerate.

Expreſſion XXXII. That men are apter to take notice of other mens mortality, than of their own.

FOr here it is, as when two boats meet uponMr. Jo. Down. Warfare, part. 2. lib. 2. c. 29. the water; they which are in the one p. 154ſeem to themſelves as if their boat stood ſtill, & that the other goeth ſwiftly; whereas in truth they make alike ſpeed both of them. So men are ready to think, that though others run towards death with poſting hast, yet they in the mean time ſtand at a stay.

Expreſsion XXXIII. That it is a ſure ſign we love God, when we love our brethren.

FOr as lines in a circle, drawn from theDoroth▪ Doct. 6▪ ne judicemus proximum. center to the circumference, the nearer they come to the center from whence they proceeded, the nearer needs muſt they come one to another; and the farther off they go from it, the more are they diſtant one from another. So Chriſtians, the nearer they come to God (that indiviſible Center, of whom, and to whom are all things, Rom. 11. 36.) in their love, the nearer muſt they needs come in affection one to another; and the farther they go from him in that, the farther off they are from one another in the ſame affection.

p. 155Expreſſion XXXIV. How much God loves Unity.

WE read in Gen. 1. that when God had created every daies work, he gave his approbation of every daies work ſeverally, ſaying, that it was good: but of the works of the ſecond day, we find no ſuch approbation given. And what (ſaithHieron. in Haggaeum. Saint Hierom) think we, may be the reaſon hereof? Surely (ſaith he) in my opinion, this ſeems moſt probable, becauſe two, or the ſecond, is the beginning of Diviſion, and makes the firſt breach or diviſion of Ʋnity, which the God of peace hateth.

Expreſſion XXXV. That he that kils a man destroyes Gods Image.

THey write of Phydias the Painter, See M. Weems his Expoſition of the Morall Law, lib. 2. com. 6. exercit. 1.that he painted the image of Minerva, and his own image, ſo cunningly together, that none could deface or p. 156mar the image of Minerva, but he muſt needs deface and mar likewiſe the image of Phydias: neither could any mar the image of Phydias, but he muſt allſo mar the image of Minerva. So the Lord hath placed his image ſo cunningly in man, that whoſoever defaceth his image, defaceth the man; and whoſoever killeth the man, defaceth the image.

Expreſſion XXXVI. That filthy ſpeaking is a ſign of a deſperate eſtate of the Soul.

THere is (ſaith one) an odious diſeaſe See Mr. Yates his Ibis ad Caeſarem, Epiſt. to the Reader.in nature, or rather againſt it, which cauſeth a man or woman to caſt up the excrementious filthineſſe at his mouth, which ſhould go downward; and it is a diſeaſe ſo dangerous and deſperate, that Phyſicians uſually call it, Miſerere mei Deus. And 'tis much to be feared, that they are in as deſperate, and forlorn a condition, that uſe their tongues to filthy and unſavoury language; for if God remedy p. 157them not, man cannot; and therefore let us leave them to his mercy.

Expreſſion XXXVIII▪ That the Church of God in this world, is like a Man of War at Sea.

WHoſe Maſter is Christ; whoſeSee Mr. Goſſens Trumpet of war, P. F. Maſt his Croſſe; whoſe Sails his Sanctimony; whoſe Tackle Patience and Perſeverance; whoſe Caſt-peeces, the Prophets, Apostles, Preachers; whoſe Mariners be the Angels; whoſe Fraught is the ſouls of Just men; whoſe Rudder is Charity; whoſe Anchor is Hope; whoſe Flag in the top of her is Faith; and the word written in it, is this, Premimur, non opprimimur; We are caſt down, but we periſh not, 2 Cor. 4. 8.

p. 158Expreſſion XXXVIII. What good things are in peace, and what evils in ſtrife and contention.

IT is obſervable, that amongſt thoſe ſeventeenSee Mr. Bucks treatiſe of the eight beatitudes, p. 298. ſins which Saint Paul cals the works of the fleſh, Gal. 5. eight of them are of the adverſe party to peace, viz▪ hatred, variance, emulations, wrath, ſtrife, ſedition, hereſies, envyings; and that all the nine fruits of the Spirit there reckoned up, are peace, and the aſſiſtants thereof. Which ſheweth, what a concourſe of fleſhly evils is in ſtrife, and that all good things which we can expect from the Spirit, are in peace. Hence even the Heathen feigned Eirene (Peace) to bePanſanias in Atticis, p. 13. the nurſe of Pluto, their God of Riches.

p. 159Expreſſion XXXIX. That a man may be the better for hearing of Sermons, though he remember little of what he hath heard for the preſent.

FOr it is here as it is with a foul ſieve, the which is clenſed by the water that runs thorow it: So our ſouls are clenſed by the Word which we hear, though it for the preſent be not remembred.

And hereof we have a pretty example, Ex vitis Patrum, part. 2▪ fol. 168.in the Lives of the Fathers: How one upon a time bemoaned himſelf to an Abbot, for that he had often heard the admonitions of the Antients, but retained nothing: whom the Abbot bad, to take one of two empty veſſels, which chanceably ſtood by, and to put water into it, and waſh it: which done, the Abbot asked him, which of the two veſſels was the cleaner? he anſwered, that into which the water was put: Then ſaid the Abbot unto him, So is it (my ſon) with the ſoul that frequently heareth the Word of God, though for the preſent it retaineth nothing of the things which it hears, yet it is more clenſed than that which heareth nothing at all.

p. 160Expreſſion XL. How men that make a ſhew of great zeal at the preſent hearing of the Word, may (after it is heard) be never the better.

FOr ſuch hearers many times are like iron, the which in the fire ſeems to be very fire; but remains iron ſtill; and within a little while after it is taken out of the fire, ſhews it ſelf to be no other.

Or we may compare them to paſſengers at ſea, or which uſe to go to ſea of purpoſe to be ſea-ſick: for theſe as long as they be on the ſea, are ſo ſea-ſick, that a man would think they would vomit up all their entrails; but being once on the land again, they are as well as ever they were before. So many hearers of the Word, as long as they be in the Church, ſeem to be Sermon-ſick, as if on a ſudden they would leave all their old ſinfull courſes of life; but being once out of the Church, they think no more of it, but remain as they were before.

p. 161Expreſſion XLI. That Confeſſion of a mans ſins unto God, is an excellent means to keep ſin from hurting of him.

IT is written of the fiſh Scolopendra, that having ſuckt in the fiſhers hook and bait, that ſweet ſour morſell,

She hath a rare trick to rid her fromDu Bartas, 1. week, 5. day. it,

For inſtantly ſhe all her guts will vomit.

So when we have ſwallowed down the See Dr. Bois on the Goſpel for the third Sunday in Lent.Devils hooks of ſin, covered over with ſome worldly alluring baits, that they may not hurt us, we muſt pour out our ſouls unto God, and caſt out all the baits of Satan within us, by hearty confeſſion.

p. 162Expreſſion XLII. That they that are poor in ſpirit, and they that are perſecuted for righteouſneſſe ſake, are in the happieſt condition of all others.

IT is true, that in the eight Beatitudes Vide Bern. Serm. 4. de Adventu.mentioned Mat. 5. the bliſſe is not onelyonly enjoyed in heaven, but taſted allſo upon earth; yet the poor and the perſecuted therein mentioned, as moſt going out of themſelves, and having leaſt of the earth, have moſt of heaven, and peculiar fruitions of God, and bleſſedneſſe: and that is the reaſon, that whereas in the reſt the promiſe and reward runs in the future, as they ſhall be comforted, they ſhall be ſatisfied, &c. To poverty and perſecution it is not ſo much promiſed as exhibited; and therefore to them it is not ſaid, theirs ſhall be, but theirs is the Kingdome of Heaven.

p. 163Expreſſion XLIII. That the greatest judgements of God have lighted upon the proud, and his greateſt mercies on the humble.

FOr pride made Angels Devils; yea even Lucifer the Prince, and higheſt of all in the orders of Angels, for his pride, in aſſaying to be like God, fell from the top of Heaven to the bottome of Hell, as the blackeſt and worſt of Devils; and he that ſucceeded him in his place, had the name of Michael given him (ſaith one) which ſignifieth, Quis ſicut Deus? Who can be Iſidor. Peluſ. lib. 1. ep. 15.like God? to warn all creatures to take heed by his fall, of the like ſin, leſt they incurre the like puniſhment.

And as for humility, the ſacred Virgin, becauſe ſhe humbled her ſelf more than any other woman, or man, therefore found greater favour and grace with God than any other woman, or man, yea or Angel; for ſhe was **A phraſe uſed by Gerſon, Dionyſ. Carthuſ. and others.Comparentalis Deo Patri, Mother to him to whom God was Father.

p. 164Expreſsion XLIV. That pride is the firſt, and laſt vice of … Chriſtian.

ANd therefore not unfitly may it beVide Auguſt. in Pſal. 7.Ps 7 called, the heart of the old man, that is in every regenerate Chriſtian; which is the firſt part of man that lives, and the laſt that dies.

Expreſsion XLV. What is the best way to let out pride and vainglory out of the heart.

IF a man have a bladder that is full of wind, the way to let the wind out of it, is either to untie the neck of it, or to prick it, or to rend it. So the way to let pride out of the heart, is, 1. To untie that which keeps it in, which is our high neck, whereby we conceit too highly of our ſelves, and our own worth. 2. To prick it with remorſe,Acts 2. 37.Acts 2:37 and hearty ſorrow for ſin. And 3▪ If that will not doe it, to rend it p. 165…l 2. 13.even in pieces, with the remembrance of Gods fearfull judgements due unto it.

Expreſsion XLVI. That God ſometimes healeth, and cureth ſin by ſin.

THey write of Treacle, and Mithridate Vide de Kempis de imitatione Chriſti, lib. 1. cap. 13.(which are both ſovereign remedies, or antidotes againſt poyſon) that they are made of ſuch things as are in their own nature no leſſe than poyſonfull. So of ſin, which is the venome and poyſon of the old Serpent, God is pleaſed ſometimes to make a ſovereign Antidote againſt ſin.

Expreſsion XLVII. That zeal is beſt preſerved in an humble heart.

THe beſt way to keep fire alive, is under aſhes. So zeal, which is the p. 166fire of the Spirit, is beſt preſerved in an humble ſoul, remembring it ſelf to be duſt Gen. 18. 27. Job 42. 6.Gen 18:27Job 42:6and aſhes.

Expreſſion XLVIII. That grief for other mens ſins is a good testimony of being a living member in the body of Chriſt.

FOr a member (ſaith Saint Bernard)Bern. de bene vivendo, cap. 13. is ſenſible of pain, as long as it is in the body; and ſo is every good man▪ and therefore he that is not grieved, and mourns not for the ſins and infirmities of his fellow-members, is no member (at leaſt no living member) in the body of Chriſt.

Expreſsion XLIX. That the way to Heaven is by weeping Croſſe.

FOr no Christian muſt entertain theSee Mr. Buck his Treatiſe of the eight Beatitudes, pag. 86. thoughts of travelling to the heavenly Hieruſalem any other way than Chriſt went to the earthly; and it is written, that p. 167he went to that Hieruſalem (which ſignifies, the Viſion of Peace) by Bethany, which ſignifies, the Houſe of Grief.

Expreſſion L. That it is not in the power of any Preacher to convert all that hear him.

MElancthon ſomewhere writes, thatMelanct. when he began to preach, he was in hope to convert all that ſhould hear him; but that afterwards he found their Dutch proverb too true, That he was too young a Scholar to make a Lamb of an old Foxe.

Expreſſion LI. That there are no reall contradictions in Scripture, though in ſome places of it there may ſeem to be ſuch.

THe which Epiphanius doth illuſtrateSee M. Weems his Exercit. Divine, part. 4. pag. 81. by this compariſon: When a man (ſaith he) is drawing water out of a deep well, with two veſſels of a different metall; the water (if a man look p. 168into the well, as it is coming up) will ſeem to be of a different colour; but as it comes nearer and nearer to him, the diverſity of colours vaniſheth, and the water in both veſſels appears to be of one colour; and when we taſt it, it hath the ſame reliſh. So (ſaith he) allthough at firſt ſight there may ſeem to be ſome ſeeming contradiction in the holy Scriptures, yet when we better conſider of it, we ſhall find no contrariety at all, but a perfect harmony.

Expreſsion LII. That the ſoul of man can be at no reſt, till it return to God.

FOr it is with the ſoul of man, as it isSee M. Weems ubi ſupra, par. 3. pag. 216. with the Needle of a Compaſſe, which allwaies trembleth, and ſhaketh, till it turn to the North pole: but being turned directly thitherwards, it is quiet, and ſtandeth ſtill. So the ſoul of man, being by ſin turned away from God, is never at reſt till by true repentance it return to him again.

p. 169Expreſſion LIII. That riches are like thorns.

FOr thorns, we know, are pricking things, and ſo are riches; for they have (as one well obſerves) three ſorts of pricks, Ludolphus.by which they prick and wound our ſouls.

Puncturam laboris in acquiſitione.

Puncturam timoris in poſſeſſione.

Puncturam doloris in amiſſione.

They prick us with labor in getting them.

They prick us with fear in keeping them.

They prick us with grief in loſing them.

Expreſsion LIV. That the more God doth bleſſe us, the more we ſhould bleſſe him.

FOr God in beſtowing his benefits, isSee D. Donns Sermons in Folio, pag. 550. b. like one that makes a Clock; for as he beſtows all his labour on the ſeverall wheels within, onelyonly of purpoſe that the Bell above might thereby be made to ſound, and the Hand without give knowledge to others how the time paſſeth. So all p. 170that God gives us, is but for this end, that we might thereby make open declaration of his mercies, and to let others ſee how bountifully he hath dealt with us, that he may be the more glorified both by us and them.

Expreſſion LV. How hard a thing it is to recover a mans good name, if once loſt.

THe which one prettily expreſſeth,See Howels Epiſt. vol. 2. epiſt. 14. thus. It happened, that upon a time Fire, Water, and Fame, went to travell together: but before they ſet forth, they conſulted, that if they loſt one another, how they might meet again. Fire ſaid, where you ſee ſmoke, there you ſhall find me; Water ſaid, where you ſee marſh, or mooriſh low grounds, there you ſhall find me: but Fame ſaid, take heed how you loſe me, for if you doe, you will run a great hazard never to meet me again.

p. 171Expreſſion LVI. How that covetous and worldly minded men doe think that they are good enough, if they have goods enough.

HEnce (one ſaith) that covetous andSee Dr. Bois on Epiſt. for the third Sunday in Lent. worldly-minded men can in this life ſing no other tune, but Sol, Re, Me, Fa; that is, ſolares me facit; they are then onelyonly made, when they are made rich: but I will adde, that if they keep this tune till death, they ſhall in Hell be taught another tune, which is the tune of Lachrymae; where there ſhall be weeping, and wailing, and gnaſhing of teeth for ever.

Expreſſion LVII. Why the Woman was made of the ribs of man, and no other part.

THe Woman was not made of a bone See B. Kings Sermon called Vitis Palatina, pag. 26.of the head, to ſhew, that a Woman muſt not be Domina, the ruler of her huſband; nor of a bone of any anterior part, p. 172to ſhew, that ſhe is not Praelata, preferred before the man; nor of a bone of the foot, to ſhew, that ſhe muſt not be Serva, an handmaid to her Husband; nor of a bone of any hinder part, to ſhew, that ſhe is not poſt-poſita, ſet behind the man; but of a bone of the ſide, of a middle and indifferent part, to ſhew, that ſhe is Socia, a Companion to the Husband; for, qui junguntur lateribus ſocii ſunt▪ they that walk ſide by ſide are companions. Again, of a bone under the arm, to ſhew, that ſhe muſt be protected and defended by the Husband; and of a bone not far from his heart, to ſhew, that he muſt affect and love her.

And if at any time ſhe prove hand, and unkind to her Husband, or crooked and perverſe, he muſt remember whereof ſhe was made, viz. of a bone, therefore hard; of a rib, and therefore crooked: but howſoever ſhe prove, whether kind or unkind, there's no putting of her away; but, as the Rabbines Proverb is, aaOs quod in ſorte tua cecidit, rodas. Druſ. in Adag. Ben-Syrae.The bone that is fallen to our lot, we muſt gnaw.

p. 173Expreſſion LVIII. That there are corruptions in all callings; and that there are few of any calling, but doe prevaricate.

IT was a ſmart invention of a Satyrist, See Mr. Tho▪ Adams Serm. called the Barren Tree▪ pag. 55.who having placed the Emperour, and the Pope, reconciled, in their Majeſtick Thrones, brought in the states of the world before them.

First comes a Counſellour of State, with this Motto, I adviſe you two.

Then a Courtier, I flatter you three.

Then a Husbandman, I feed you four.

Then a Merchant, I coſen you five.

Then a Lawyer, I rob you ſix.

Then a Souldier, I fight for you ſeven.

Then a Phyſician, I kill you eight.

And laſtly, a Prieſt, I abſolve you all nine. This was his Satyre of his times; God grant it be not too true of ours.

p. 174Expreſſion LIX. That the way to be aſſured of our Election, is to be aſſured of our Repentance, and Sanctification.

IT was a good ſaying of Bradfords, See Mr. Dan. Dyke of Repentance, pag. 183.That we must firſt be in the Grammar-School of Repentance, before we come to the Ʋniverſity of Predeſtination.

And Cardinall Pool anſwered not amiſſe to him that demanded, what courſe ſhould be taken in reading of the Epiſtle to the Romanes; First (ſaith he) begin at the twelfth Chapter, and read to the end, and practice the precepts of Repentance, and Mortification; and then ſet upon the former part of the Epiſtle, where Justification and Predeſtination are handled.

p. 175Expreſſion LX. That the eye is the occaſion of more ſins to the ſoul, than any other member.

I have read a Dialogue betwixt the eye, See Dr. Hackwell on Pſals 101. pag. 113.and the heart, which of them it was which did work moſt miſchief to man; and when they could not agree, Reaſon umpired the matter, and decided the controverſie; by imputing the cauſe of ſin to the Heart, and the occaſion of ſin to the Eye; the Eye being the Pander, and Broker, and the Heart the Strumpet.

Hence it is, that the ſame word in the Hebrew, ſignifieth both an eye, and a fountain; to ſhew, that the eye is that from whence ſin ſprings, and flows. And becauſe the eye is the moſt ſinfull member of all others, therefore hath God put tears (which (we know) are, or ſhould be the true teſtimonies of repentance) into the eye, and into no member elſe.

p. 176Expreſſion LXI. That many worldly-minded men doe purpoſely forbear coming to Church, lest hearing their profitable ſins reproved, and diſproved, they might be perſwaded to leave their ſins, and with them their profit.

I have read of a certain holy man, whoHeming! in Ioh. 5. col. 318. I.John 5 by calling on the name of Chriſt, uſed to cure all ſick and diſeaſed people that he met with, whatſoever their diſeaſe was. And therefore certain crafty beggars, which made a benefit by ſhewing their ſores, and other infirmities and diſeaſes, when they heard that he was coming where they ſate begging, would purpoſely get out of his way, leſt they ſhould be healed againſt their wils, and by being healed, be deprived of their former gain. And juſt ſo doe many worldly-minded men forbear to meet Gods Miniſters in the Church, or in private to conferre with them, leſt by the powerfull work of Gods Spirit in their Miniſtry, they ſhould be converted, and ſo made to leave their gainfull ſins of uſury, extortion, coſenage, and the like.

p. 177Expreſſion LXII. That there are ſome Preachers in theſe daies, which are ſo farre from makeing their hearers to underſtand what they ſay, that they ſcarce understand it themſelves.

I have read of a certain Outlandiſh See Abbots againſt Biſhop, part. 2. pag. 170.Mathematique Reader, whoſe tongue having outrun his wits, and making a diſcourſe of he knew not what, asked his hearers at length, Intelligitiſne? Doe you understand what I ſay? And when they had anſwered, No; Profectò nihil miror (ſaith he) neque enim ego intelligo meipſum; Truly I doe not wonder at it, for I doe not underſtand my ſelf. The application is eaſy.

p. 178Expreſſion LXII. How the Devill ſteals from us our ſouls whilſt we ſtand gazing on the vain pleaſures of this world.

IT is written of them who tame theSee B. Cowpers Treatiſe called The Mirrour of Mercy, pag. 488. col. 1. Tygre, that when they have taken away the young one, in the abſence of the old ones; and knowing, that finding their young one miſſing, they will ſpeedily upon the foot, or ſcent, follow after them, they ſet up looking-glaſſes all along the way where they go with it; unto which, when the old ones come, and ſeeing in the glaſſes ſome repreſentation like themſelves, they there ſtay viewing and beholding it ſo long, till the huntſmen, which have their young one, be gotten far enough off, and be in ſafety with his prey.

And juſt ſo deals the Devill with the men of this world; for he having ſtollen away our ſouls, ſets up ſome deceitfull looking-glaſſes in our way thorow this world, whereon whilſt we ſtand gazing, and beholding the vain pleaſures and delights therein repreſented unto us, he carrieth p. 179away our ſouls into his infernall houſe, never to be recovered more.

Expreſſion LXIII. Why the Devill is called the Devill in Engliſh, and Diabolus in Latine.

SOme think he is in Engliſh called theSee M. Greenhams Works, pag. 845. Devill, quaſi Doe evill. Others fetch his name à Divellendo, becauſe he by his temptations ſeeks to pull or pluck away Man from God.

And for his Latine name Diabolus, ſome think he is ſo called of duo two, and bolus a bit, becauſe the Devill makes but two bits of a man, the one of his body, and the other of his ſoul.

But the beſt derivation of the word Diabolus, See Mr. Thom. Taylour on Chriſts combate with Satan, pag▪ 25.is from foreign, which ſignifies, to accuſe: For he accuſeth, 1. God to man; ſo he accuſed God to our firſt parents, as if he did envy their felicity, and did deal overhardly with them, in his reſtraining them from that fruit which might be ſo profitable to them. 2. Man to God; ſo he accuſed Job to God, telling him that he ſerved him but in hypocriſie; and that if p. 180he would but afflict him a little, he ſhould ſee, that he would curſe him to his face.Job 1. 9.Job 1:9 3. Man to man, by ſtirring up jealouſies and ſuſpicions in mens hearts of one another; as in Sauls heart towards David, and in many others mentioned in Scripture. 4. Man to himſelf, by raiſing deſpairing thoughts in mens hearts upon the ſight of their ſins; as in Cain, Achitophel, Judas, and others.

Expreſſion LXIV. That worldly wiſe men be but fools in Gods account.

AChitophel was as worldly a wiſe man See B. Andrews Sermon of the Gunpowder Treaſon, pag. 955.as any we read of, inſomuch that his counſell was holden as the Oracle of God, 2 Sam. 16. 23. and yet as wiſe as he was, a fool might have claimed kinred of him; and ſo much his very name intimates; for Tophel, is, a fool; and Achi, is, a coſen germain, at the leaſt, if not nearer; and ſo (as wiſe as he was) he was but Germanus ſtulti, coſen germain to a fool.

p. 181Expreſſion LXV. That God can curſe our very bleſſings.

WE read, that on a certain timeVide Pomerium Dominic. 12. poſt feſtum Trinit. Serm. 108. t. here in England, there was like to have been one of the fruitfuleſt years for Corn that this Land ever ſaw: …ut when harvest drew near, there came …n infinite number of flies into every quar…r, and corner of the Land, and ſpoiled …nd devoured all that promiſing crop: The which, when men ſaw, they took ſome …f theſe flies, and ſpreading their wings …broad, they found written on one of …em this word, Ira; and on the other, Dei; to ſhew them to have proceeded …om Gods anger, and wrath for our …ns.

p. 182Expreſſion LXVI. That our ſinfull hearts are the cauſe of all our troubles, and miſeries.

ANd this may be illuſtrated by thePlut. lib. de Ser. Numb. vind: See Dr. Willet in Levit. 26. pag. 723.Lev 26 example of Apollodorus, who in his dream ſaw himſelf excoriated by the Scythians, cut in pieces, and boiled; his heart crying out all the while, foreign, I am the cauſe of all theſe thy torments: And ſo may every one of our hearts ſay to us.

Expreſſion LXVII. Why we ſhould love one another.

THis one briefly and pithily expreſſeth,See Mr. Thom. Adams Serm. called The Churches Happineſſe. thus: Dilecti diligamus, we are loved our ſelves, therefore let us love; Dilectos diligamus, they are beloved whom we are charged to love; yea, Diligentes diligamus, they all ſo love God, and us, whom God commands us to love.

p. 183Expreſſion LXVIII. When our love is inordinate.

SAint Auſtin prettily illuſtrates that, thus: Diligens non diligenda, aut aequè diligens, quod minus, vel amplius diligendum eſt; aut minus, vel ampl…s, quod aequè diligendum eſt, contrae ordin…m charitatis diligit; That is, He that loveth things that are not to be beloved; or loveth things equally, which are leſſe, or more to be beloved; or loveth leſſe, or more, that which is equally to be beloved, he loveth not as he ſhould love.

Expreſsion LXIX. How thoſe that cannot have the waters of life, the Word of God (when they would) preached unto them, muſt make the beſt uſe of it they can, when they have it.

FOr herein Chriſtians muſt doe as Camels Plin. Nat. Hiſt. lib. 8. cap. 18.are ſaid to doe, when they have travelled long without water through ſandy p. 184deſarts, Implentur cum bibendi est occaſio, & in praeteritum, & in futurum; When they meet with water, they drink for thirſt paſt, and thirſt to come.

Expreſſion LXX. That every man must abide in that calling for which God hath fitted him.

WHen Robert Groſthead Biſhop ofSee Mr. Fullers Holy State, pag. 46. Lincoln, met with a Husbandman who challenged kinred of him, and thereupon requeſted him to beſtow an Office on him; Coſen (quoth the Biſhop) if your Cart be broken, Ile mend it; if your Plough be old, and decayed, I will give you a new one, and allſo ſeed to ſow your land: but an Husbandman I found you; and an Husbandman I will leave you.

p. 185Expreſſion LXXI. That we must not take the Devils part against God.

FOr herein we muſt be like the Spaniſh See Mr. Fuller, ubi ſupra, pag. 51.Souldier, of whom it is reported, that (whereas all other Nations are mercenary, and for money will ſerve on any ſide) he will never fight againſt his own King.

Expreſſion LXXII. That God hath no dumb, or ſtill-born Children.

FOr it may be ſaid of all Gods Children, as it is reported of Saint Rumbal, Cambden… Britan. in Northamptonſhire.How that he spoke as ſoon as he was born: So all Gods Children, as ſoon as they be new born, will ſpeak to God, or of God, or for God, as occaſion is offered.

p. 186Expreſſion LXXIII. That Religion doth not aboliſh and take away chearfulneſſe from the Profeſſours thereof.

IT hath been an old, but a falſe taken up proverb amongſt many, that Spiritus Calvinianus eſt Spiritus Melancholicus, and that Religion doth dull mens wits, and make them Melancholy: But Athanaſius Athanaſius in ejus vita.gives us an inſtance to the contrary in Saint Anthony the Monk, how that he might be known, amongst hundreds of his order, by his chearfull fac…; he having ever (though a moſt mortified man.) a m…rry countenance.

Expreſſion LXXIV. How many doo love to tell lies of themſelves.

SUch men may fitly be compared toStowes Survey of London, pag. 528. the Bell in the Clock-houſe at Westminſter, which had this inſcription about it;

p. 187King Edward made me,

Thirty thouſand, and three:

Take me down and weigh me,

And more ſhall ye find me.

But when this Bell was taken down, and weighed, this and two more were found not to weigh twenty thouſand.

Expreſſion LXXV. That the way to become good, is to live in a continuall expectation of Death.

WE read how Henry a GermanSurius in vita Sancti Henrici, Jul. 14. & Baron. in anno 1007. Prince was upon a time admoniſhed by revelation, to ſearch for a writing in an old wall, which ſhould neerly concern him; the which he accordingly did: and having found there the writing, and looking into it, he ſaw onelyonly theſe two words (Poſt Sex) written therein: whereupon conceiving that his death was thereby foretold, which after ſix daies ſhould enſue, paſſed thoſe ſix daies in a conſtant preparation for the ſame: but finding the ſix daies paſt without the effect he expected, he ſucceſſively perſevered in his godly p. 188reſolutions ſix weeks; and his death not hapning then neither, he kept them on ſix months, and after that ſix years, thinking that then it might happen to be; and on the firſt day of the ſeventh year, he was choſen Emperour of Germany; wherein he (having gotten ſuch an habit of piety before) carried himſelf like a moſt godly, and good Emperour, and like a right religious Christian, to his dying day.

Expreſſion LXXVI. Why the Devill having (by Gods permiſſion) all that Job had, in his hands, would ſpare his Wife, Job 1. 12.

WAs it, think you (ſaith SaintSee Dr. Donns Serm. in fol. pag. 751. b. And D. Clerks Sermons, pag. …98. Auſtin) becauſe the Devill is mercifull? No: Noverat (ſaith he) per quam deceperat Adam: ideò ſuam reliquit adjutricem, non mariti conſolatricem: He knew how he had deceived Adam before by his Wife; and therefore he ſpared her, that in the time of Jobs triall, ſhe might rather help the Devill to promote his cauſe againſt Job, than any way to be a comfort to him, as indeed ſhe did, p. 189Job 2. 9. for there like a Devill incarnate, And that Women may be ſuch Devils, ſee Saint Pauls phraſe, foreign, Tit. 2. 3.Titus 2:3ſhe bids him curſe God, and dye, rather than to continue still in his uprightneſſe with ſo much affliction. A temptation that the Devill himſelf would not own, and therefore puts her in his room to play the tempter for him.

Expreſſion LXXVII. That poor men are not to be contemned.

GReat men (ſaith one) are but theSee Mr. Edw. Rainolds Seron Eccleſ. 1. 14. pag. 11.Eccl 1:14 greater letters in the ſame volume, and the poor the ſmaller: Now though thoſe take up more room, and have many times more flouriſhes, yet they put no more matter nor worth into the word which they compound, than theſe doe.

p. 190Expreſſion LXXVIII. That alms muſt be given of goods juſtly gotten.

IT is worth our noting (ſaith one) thatSee Mr. Thom. Goodwins Moſes and Aaron, pag. 82. the Hebrew word foreign, Tſedacha, ſignifieth alms, and ſignifieth allſo justice; whereby is intimated, that the matter of our alms ſhould be goods juſtly gotten. And to this purpoſe the alms-box is called in Hebrew foreign, Kuph… Schel Tſedacha, the Cheſt of Juſtice.

Expreſſion LXXIX. That a good wife can hardly be choſen out of a wicked and irreligious familie.

THis is intimated in that▪ Rabbinicall Vide I…. Cauſabon. Exercit. 13. 37.Proverb, viz. Take not a wife out of that familie wherein there is a Publican, for ſuch are all Publicans.

p. 191Expreſſion LXXX. That the way to amend all, is every one to amend one.

WE all cry out, the daies are evill, See Mr. John Jones his Ser. called Lo…dons looking back to Jeruſalem▪ pag. 48▪ 49. Mr. Gatakers Epiſt. Dedic▪ before his Sermon called Noahs Obedience.whilſt we all help to make them worſe; all complain, all cenſure, none amend: but if every one would amend one, all would be better. For it is here as it is in a City, or Town, where the way to make the whole ſtreet clean, is, every man to ſweep before his own dore.

Expreſſion LXXXI. That ſin is the cauſe why God maketh our enemies to prevail over us.

ANd therefore an Engliſh Gentleman, Mr. Heylin.at our expulſion out of France, being demanded by a French Cavalier, when they would return again, made this plain, and pithy anſwer, When (ſaith he) your ſins are greater than ours.

p. 192Expreſſion LXXXII. That Gods Children, the more God ſeemeth to thruſt them away from him, the more eagerly doe they preſſe towards him again.

FOr Gods Child (ſaith one) is like aSee Mr. Gatakers Sermon called Davids Remembrancer, pag. 50. water-mils wheel; the which, the more violently it is driven away by the force of the water, the more violently doth it ſtill turn again upon the stream.

Expreſsion LXXXIII. How we may become better.

ONe wittily ſhews the way in threeAlſted. Syſtema…. Theol. words, Explorandum, deplorandum, implorandum; We muſt ſearch and try wherein we have done amiſſe; we muſt be heartily ſorry for it, and implore Gods grace to help us, and to ſtrengthen us in better courſes for the time to come.

Expreſsion LXXXIV. How we may comfort our ſelves againſt the fear of being rejected by God.

HErein we muſt take the ſame courſeSee Dr. Donns Serm. on Eſa. 50. 1.Isa 50:1 that the Jewiſh Wives did againſt the Bill of Divorce given them by their Husbands.

For 1. If it were not Sepher, that is,Heb. foreign Graec. foreign. written in an entire book, not in pieces, and ſeverall parts of a book, it was invalid, and of no force: So though we find ſome parts and paſſages of Scripture to make againſt us; if the whole Book of God (one place thereof being compared with another) doe not prove as much, we are ſafe enough.

2. If it were written in the Husbands bed-chamber, it was invalid allſo, and of no force: So if we have nothing to plead for our finall rejection by God, but onelyonly Gods eternall decree of Reprobation, which in his ecret and ſacred Counſel (as it were in his bed-chamber) is paſt upon men, we are not much to be troubled p. 194at that; eſpecially if we find in our ſelves the evident tokens of our effectuall vocation, which is the way to make ſure our election, 2 Pet. 1. 10.

3. If it were not written by a publique Notarie, that made it allſo invalid, and of no force: So if our finall rejection by God be onelyonly aſcertained to us by private men, and not by the publique Ministery of the Word, who onelyonly have authority to bind and looſe, Joh. 20. 23. we are not much to be diſheartned.

4. If the Bill, or Book of Divorce, were interlined, it was allſo invalid, and of no force: So if the Bill, or Book of Gods finall rejection of us, be interlined with the bloud of Christ, by the hand of faith, it is reverſed, and will be of no force againſt us, Col. 2. 14.

Laſtly, If it were blurred, or blotted, it was allſo invalid, and of no force: So if we can (as we read this fearfull Bill of Divorce) but blur, or blot it with our unfeigned tears of Repentance, as did David, Pſal. 6. 6. or Mary Magdalen, Luk. 7. 38. or Hezechiah, Eſai. 38. 5. or Peter, Mat. 26. 75. it will be of no force againſt us.

p. 195Expreſſion LXXXV. How dangerous a thing it is; careleſly to neglect the hearing of the Word.

THey ſay there is a way of Caſtration by cutting of the ears; forSee Dr. Donns Serm. in Fol. pag. 331. b. there are certain veins behind the ears, which if they be cut, diſable a man from generation. So if we cut off our ears, that is, intermit our ordinary courſe of hearing, there will follow a castration of the ſoul, and the ſoul will become an Eunuch, and we grow to a barrenneſſe, without any further fruit of good works.

Expreſsion LXXXVI. How we may become right Doers of the Word which we have heard.

THere are two kinds of doers, foreign, and foreign; which the Latine See B. Andrews Serm▪ part. 2. pag. 136.likewiſe expreſſeth in Agere, and Facere: Agere, as in Muſick; where p. 196when we have done ſinging, or playing; nothing remaineth. Facere, as in building; where, after we have done, there is a thing permanent. And we have both theſe words in our Engliſh tongue too; Actors, as in a Play; Factor, as in Merchandiſe: When the Play is done, all that the Actors doe, vaniſheth; but of the Factors d…ing, there is a gain, a reall thing remaineth. Now when the Scriptures exhort us to be doers of the Word, as Jam. 1. 22. the word they uſe, is foreign, Fact…res; to ſhew, that when we hear the Word, we muſt not be Actors, as Players on a Stage, to have nothing remaining in their lives, when we come off the Stage, and the Sermon is ended: but we muſt be Factors, and doe as they doe, to bring home with us ſome gain, for our heavenly Masters glory, and our own ſouls good: Convertendo Scriptur as in operas (as Gregory ſaith) by changing the Word that is audible, into a work which is viſible; and the Word which is tranſient, into a work which is permanent.

p. 197Expreſſion LXXXVII. That one Kingdome of Heaven, which Gods Children ſhall enjoy hereafter, is more worth than all the Kingdomes of this World.

THe Story makes mention, that whenSee M. Harris on Mat. 5. 3. pag. 58.Matt 5:3 Charls the Fift, in a challenge to the King of France, commanded his Herald to proclaim it with all his titles; as, Charls Emperour of ſuch a place, King of ſuch a place, Duke of ſuch a place, &c. bids defiance to the King of France: The King of France bids his Herald to proclaim only thus, The King of France, The King of France, The King of France, bids battell to Charls Emperour of Germany, &c. Intimating, that one Kingdome of France was more worth than all thoſe empty titles. So may we, that are Gods Children, oppoſe the Kingdome of Heaven to all the Kingdomes of this World, and the riches, honours, and pleaſures of them: ſo that when the men of this world cry out, and vaunt of their riches, honours, pleaſures, and what elſe this world can p. 198afford, let us cry, Heaven, Heaven, Heaven; that anſwers to all.

Expreſsion LXXXVIII. That Gods Children ſhould doe nothing unworthy of the Children of God their Father.

FOr here in Gods Children ſhould do, asSee The Holy Court, pag. 9. Boleſlaus the fourth King of Poland did: For he bearing the picture of his Father hanged about his neck in a plate of gold, when he was to ſpeak or doe any thing of importance, he took this picture, and kiſſing it, ſaid, Dear Father, I wiſh I may not speak, or doe any thing in this buſineſſe (that I am now undertaking) unworthy of thy name. And ſo ſhould Gods Children doe too, in all their undertakings, call to mind that God is their Father, and doe nothing unworthy, or unbeſeeming the Children of ſuch a Father.

p. 199Expreſſion LXXXIX. How many hear Sermons, more to be able to talk of them, than to live according to what they hear in them.

THeſe hearers (ſaith one) are like to theSee Will…t on Levit. pag. 266. Weaſell, which conceiveth in the ear, and bringeth forth in the mouth.

Expreſsion XC. What is the right way to become one of Chriſts Diſciples.

HErein we muſt doe, as that cunningSee B. Iewels Ser. at Court, pag: 104. Muſician (of whom we read) would have his Scholars to doe, that were put to him to learn Muſick; as ſoon as any ſuch came to his School, he would (before he did teach them any thing) ſend them to a rude and ignorant Minſtrell in the Town, to hear him a while: but withall he gave them this Item, ſaying, Whatſoever you ſee him doe, p. 200ſee that you avoid it, for he is unlearned, and his manner of fingring is naught; ſee therefore that in playing, you for your parts doe the contrary. So whoſoever will be one of Christs Diſciples, muſt have a care to mark and obſerve what courſes wicked men take, and to doe the contrary. See Rom. 12. 2. Exod. 23. 2. Epheſ. 5. 11. Joh. Epist. 3. 11. Epheſ. 4. 17. Hoſ. 4. 15.

Expreſſion XCI. That Chriſtian love, and Charity, is the chiefeſt leſſon that any Chriſtian can learn.

THe Ecoleſiaſticall Hiſtory reports,Vide Hieron. in Epiſt. ad Galat. that Saint John the Evangeliſt, that beloved Diſciple, and chief Doctor of Lov…, (as appears by his Epiſtles) when he grew ſo old, that he was not able to go, was fain to be carried to Church; and when he was brought thither, being not able to preach, and uſe any long diſcourſe to his Auditors, did uſe to ſay nothing to them at all their Church-meetings, but p. 201onelyonly this, Filioli diligite invicem, My little Children love one another. And being asked, why he reiterated this ſaying ſo often, and taught them nothing but this; he ſaid, Hoc praeceptum Domini est, & ſi ſolum fiat, ſufficit: This is the Lords Commandement, and if this alone be done as it ſhould be, it is ſufficient.

Expreſſion XCII. That occaſions of ſin proffered, will ſoon diſcover counterfeit Chriſtians.

VVE read of a certain Juglers Greg. Nyſſen. tom. 2. De Profeſſione Chriſtiana.Ape, which being attired like a reaſonable Creature, and dauncing curiouſly to his Maſters Inſtrument, deceived the people of Alexandria, untill one eſpying the fraud, threw a few Dates upon the Stage; which the Ape no ſooner eſpied, but he tore off his Vizard, and fell to his victuals, to the ſcorn of his Maſter: Which gave occaſion to the Proverb, An **foreign, Lucian.Ape is an Ape, though he be clad never ſo gaily. And this doth Gregory Nyſſen apply to men, p. 202that call themſelves Christians, profeſſe that they know God, and that their hope is in Heaven: but no ſooner doth any vanity come in their way, but their heart doth betray where their treaſure is.

Expreſsion XCIII. That there is a certain fulneſſe of ſin, See Gen. 15. 16. Ioel 3. 13.Gen 15:16Joel 3:13unto which when the wicked ones come, Gods Judgements are at hand.

VVE read in the Prophet Zachary Zech. 5. 6, &c. See Mr. Edw. Rainolds Ser. on Eccleſ. 1. 24. pag 49.Zech 5:6Eccl 1:24of an Ephah, a meaſure whereinto all the wickedneſſe of the Jewes (there figured by a woman) ſhall be thrown together; and when this meaſure of ſins is full to the brim, then there is a maſs of lead, importing the firmneſſe, immutability and heavineſſe of Gods Decree, and Councell, which ſeals up the Ephah, never more to have any ſin put into it: And then come two women, with wind in their wings, which are the Executioners of Gods ſwift and irreverſible fury, and carry the Ephah p. 203between Heaven and Earth (intimating the publique Declaration of the righteous judgements of God) into the Land of Shinar, to build it there an houſe; denoting the conſtant and perpetuall habitation of the wicked in that place of bondage, whether the wrath of God ſhall drive them; for building of houſes argues an abiding.

Expreſſion XCV. How a man may ſubdue his unruly luſts.

COncupiſcence, or lust (ſay Divines)See Dr. Bois on the Goſpel for the 15th Sunday after Trinity. And Mr. Tho. Myriels Sermon on Cant. 5. 2▪ pag. 82.Song 5:2 is like fire, and our body is like a ſeething pot. Now a ſeething pot (we know) may be cooled divers waies. 1. By withdrawing the fuell that thus makes it boyl over. 2. By ſtirring and lading it. 3. By caſting cold water into it. And 4. By taking it quite from the fire. So muſt we deal with our bodies, when they boyl over with luſt. 1. We muſt withdraw the fuell that nouriſheth p. 204it, keeping a more temperate and moderate diet than before. 2. We muſt ſtirre, and lade the pot, by exerciſing our bodies in ſome honeſt and lawfull calling. 3. If this will not doe it, we muſt make uſe of water. 1. Of the water of true penitentiall tears for our former luſtfull, and luxurious lives. And 2. Of that water of our own ciſtern, which Salomon ſpeaks of, Prov. 5. 15. and which Saint Paul, 1 Corinth. 7. 2. calls, the having of a mans own wife; for that he there ſheweth, verſ. 9. to be an excellent means to allay theſe fiery and burning luſts. And Laſtly, If all this will not doe it, then we must take the pot off the fire; that is, ſhun all opportunities and occaſions which have been a means heretofore, or may be a means hereafter, to provoke us to lust, and uncleanneſſe of life.

p. 205Expreſſion XCVI. How the body and bloud of Chriſt, with al the benefi…s of his death and paſſion, may become ours, by the worthy receiving of the Lords Supper.

FOr it is here, as it is in conveying See Dr. Joh. Whites way to the true Church, ſect. 51. num. 10.of land: when land is conveyed by writing and ſeal, though it be not contained in the wax and parchment, but lieth peradventure an hundred miles off; yet it is truly preſent, and thereby infallibly given to him, with whom the covenant is made. And he that ſhould account ſuch a conv…yance executed, but bare parchment, would be refuted by every tenant in the Country, who eſteem their leaſes to have the ground ſo united to them, by vertue of the bargain paſſed between their Lord, and them, that thereby they can occupy it ſafely, and maintain their right againſt all intruders that would moleſt them. So is it in the Sacrament, whoſe outward elements, though we call bread and wine, yet bare bread p. 206and wine we call them not, but the Sacrament of the body and bloud of our Saviour Christ; the which whoſoever receiveth worthily, receiveth therewith, by vertue of Chriſts Word, and Promiſe, the very body and bloud of Christ his Saviour, to all intents and purpoſes, for the comfort and nouriſhment of his ſoul, as truly as he receiveth the outward elements of bread and wine for the comfort and nouriſhment of his body. I ſay ſtill, that it is ſo to the worthy receiver; for otherwiſe it is here again, as in the uſance of a conveyance. If a conveyance made to Peter, lying upon the table, be given to Richard; or if Richard fraudulently take it away, he receiveth nothing but bare wax, and parchment, by reaſon the covenant was not made with him, but with Peter; he is not the party that hath the right, though to Peter it be a further matter then bare parchment. And ſo the unworthy receiver, being not the party to whom the promiſe is made of receiving Christ, with the benefits of his death and paſſion, receives onelyonly Panem Domini (as the Fathers ſpeak) The Bread of the p. 207Lord; but not Panem Dominum, The Bread which is the Lord.

Expreſsion XCVII. That an hearty deſire, and ſincere endeavour to be perfect, is perfection in the ſight of God.

LƲther writes of one Staupitius, aLuth. in Gal. cap. 5.Gal 5 godly learned man, how that he had vowed a thouſand times, that he would become a better man; yet for all his vowes, he perceived no improvement, or bettering of himſelf. Now in that he was not better, he was imperfect; but in as much as he deſired earneſtly, and endeavoured to be a better man, he was perfect. Agreeable to which is that of Bernard; for he is confident,Bern. ad Garin. Abb. ep. 254. that Indefeſſum proficiendi ſtudium, & jugis conatus ad perfectionem, perfectio reputatur; That an indefatigable deſire p. 208of profiting, and continuall endeavouring to be perfect, is perfection.

Expreſſion XCVIII. That Gods Children muſt be ſanctified throughout. 1 Theſ. 5. 23.

THe Scriptures uſually call Gods Children by the name of Temples; See B. Lakes Sermons, Alphabet 1. pag. 150.as, 1 Cor. 3. 16. 1 Cor. 6▪ 19. 2 Cor. 6. 16. Now there was no part of the Temple of old, but was holy; yea all the limits thereof round about were ſo too, Ezech. 43. 12. The innermoſt part of it was the place of Gods reſidence, and therefore was called Sanctum Sanctorum, the moſt holy place: The next to that was Sanctum, holy; and the reſt Sanctuarium, partaking of holineſſe, though in a lower degree. So in Gods Children, the heart & ſoul of man being the place of Gods reſidence, muſt be moſt holy; the ſenſes coming neareſt to that, muſt be the holieſt next; and our bodies, the outermoſt parts of this Spirituall Temple, muſt have their meaſure of holineſſe too, for even they are p. 209to be the Temples too of the Holy Ghost; as in 1 Cor. 6. 19.

Expreſſion XCIX. How a man may try the ſincerity of his heart.

DIvines in their Treatiſes, and Writings,See Dr. Saunderſons 1 Ser. ad Populum, pag. 299. have ſet down ſundry notes, and marks, whereby to make this triall: but I ſhall onelyonly commend unto you two out of all that variety, which two are indeed as good as a thouſand; namely, Integrity, and Conſtancy: for theſe are not to be found in any Hypocrite.

1. Integrity, Pſal. 119. 6: Luke 1. 6.Opus Imperfect. in Mat. hom. 45. For this is a true Rule in Divinity, Quicquid propter Deum fit, aequaliter fit; Whatſoever we doe for Gods ſake (in obedience to his commands) we doe it equally.

2. Conſtancy; for (as Seneca obſervesSenec. Epiſt. 120. more like a Divine, than a Philoſopher) Qualitatis verae tenor permanet, falſa non durant; Qualities that be true, be permanent, but falſe ones endure not. And this is prettily gathered from the very name p. 210of Truth in Hebrew; for foreign, Emeth, Vide Cornel. à Lap. in Ep. Pauli, pag. 328. col. 2. b.in Hebrew, which ſignifieth Truth, cometh from the root foreign, Aman, which ſignifieth firmare, or stabilire, to confirm, or eſtabliſh.

Now to make a ſincere Chriſtian, both theſe are requiſite; for it is in the ſoul, as it is in the body. 1. Phyſicians ſay of heat, and ſweat, and ſuch like things, Ʋniverſalia ſalutaria, partialia ex morbo; If a man be hot in one part, and cold in another, as if the palms of his hands burn, and the ſoles of his feet be cold, then all is not right: but if he be of an indifferent equall heat all over, that is held a good ſign of health. 2. They ſay, if heat come by fits, and ſtarts, and paroxiſms, leaping eftſoon, and ſuddenly out of one extreme into another; ſo as the party one while gloweth as hot as fire, another while is chill and cold as ice, and keepeth not at any certain ſtay, that is an ill ſign too; and it is to be feared, that there is an Ague either bred, or in breeding: but if he continue at ſome reaſonable certainty, and in a good mediocrity of heat and cold, it is thought a good ſign of health.

And juſt ſo it is in the ſtate of our ſouls; if the Graces that be in us be univerſall, p. 211equally bent upon all good, and equally ſet againſt all evill things; and if for the moſt part, and in the ordinary constant courſe of our lives, we have the practice of Repentance, Obedience, and other fruits of Grace, in ſome good comfortable meaſure, it is a good ſign of a ſincere heart towards God: but if we repent of one ſin, and perſiſt in another; if we obey one Commandment, and break another; if we are zealous in one thing, and cool in another; if we hate one vice, and love another; or if we have any of theſe things onelyonly by fits, and ſtarts, and ſudden moods, and no otherwiſe, we have juſt cauſe to fear, that we are ſtill Hypocrites, and no ſincere-hearted Christians.

Expreſſion C. How that to fear God, and to keep his Commandments, is the whole duty of man.

THat which our Engliſh Tranſlations render (the whole duty of man) the Vulgar Latine renders thus (hoc eſt omnis homo, this is all man) or as Junius and p. 212Tremelius render it (hoc eſt totum hominis, this is the whole of man.) And well may it be ſo ſaid to be; for as the Jewiſh Rabbines have wittily obſerved, there areVide Toſtat. in 1 Ruth, qu. 24. Munſter. in praecept. affirmat. & negat▪ Lorin. in Act. Apoſt. pag. 586. col. 1. a. in all the Law of God but 613 Precepts; whereof there are 365 Negative, as many as be daies in the year; and 248 Affirmative, as many as be joints in mans body: to ſhew, that God looks that the whole man, all the daies of his life, ſhould ſerve him, and keep his Commandments.

Which that we may the better doe, Let us hear the Concluſion of the whole matter (ſaith the Preacher) Fear God, and keep his Commandments; for this is the whole duty of man, Eccleſ. 12. 13.

Walafrldus Strabo de rebus Eccleſiasticis.

Si quid in hoc (Lector) placet, aſſignare memento Id Domino; quicquid diſplicet hocce mihi.