THE SAINTS honeycomb, FULL OF DIVINE TRUTHS, Touching both Christian belief, AND A Christians life, In two Centuries.  
By RICHARD GOVE.  
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  Isocrat. ad Demonicum. 
LONDON, Printed for Richard Royston at the Angel in Ivy-lane, 1652.   

TO ALL Those that be desirous in a plain and pleasing way, to understand, and remember Divine Truths for their Souls good: Especially to those that be such within the Parish of South-Tavistock in Devon, where he was born; in the Parish of Henton St. George in Summersault, where he lately lived; & in the Parish of East-Coker in the same County, where he now liveth, R. Gove Being desirous to further his own and heir account in the day of the Lord Jesus, Dedicateth these plain, and pleasing Expressions of Divine Truths following.   

TO THE Well-affected READER WHETHER LEARNED OR UNLEARNED  
READER, My purpose and project is in this ensuing Treatise to personate a single, though not a singular Bee. And therefore if I have not flown through all the fair and flowery fields of the works of ancient and modern Divines, and others, to gather the materials of spiritual honey for thee, thou must remember it is but one single Bee hath attempted it, and what one Bee can do that? Next, the Bee (be it one or more) sucks not from every flower (he lights on) all that the flower may yield, but only that which is for his present use: and so have I done too; and after all my labour 
Prov. 16. 24.  I have at last made but these two honeycombs as yet, which I here present thee.  
But the Bee cannot be idle, if the season and weather permit, no more shall I, especially if I understand that this my first present unto thee in this kind, be kindly accepted.  
I know if thou art one whose stomach is already full, with better honey of thine own making, these two plain honeycombs will not down with thee, for thou knowest 
Prov. 27. 7.  who saith it, that the full stomach loatheth the honeycomb. And therefore 
Hieron. Apolog. ad Pammach.  to thee I have no more to say, but what St. Hierom did in a case not much unlike; Aut proffer meliores epulas, et me convivo utere, aut qualicunque nostra caenula contentus esto. Except I may with thy leave add that passage of St. Gregory, who fearing (what I now fear) concerning the learned Reader of some of his works, persuades him yet to read them howsoever, though inartificially, and rudely penned. Nam saepenumero inter quotidianas 
Greg. Mag. in praefat. ad suas in Ezechi●lem Homilias.  delitias, etiam viliores cibi suaviter sapiunt, &c. For oftentimes they that are fed with delicates, do find better taste, and receive greater contentment in the homely, and country fare of others, than in the continual usance of their own so exquisitely dressed cates, and delicates, or at least have thereby their stomachs whetted, to return again with more eagerness of appetite, to their own better furnished tables.  
But if thou art some poor hungry soul, 
Jejunus stomachus rar● vulgaria t●mnit. Horat. Prov. 27. 7.  which hast none, or no better fare of thine own (for whom this especially is intended) I know this will down with thanks; for to the hungry soul every bitter thing is sweet.  
Howsoever whether it please, or displease, here it is, the Bee hath done his part, do thou do thine. And this thou wilt the better do▪ if thou turn Bee too, and select out of these ensuing expressions what thou conceivest may best conduce to thy present or future good, if all please not, or in thy conceit may not be profitable that way.  Lector vale. Apes sis, non Aranea, Verbum sapienti, Apes sine aculeo non mellificat,  

ERRATA.  
PAge 2. line 19 for coarser, read courser, p. 5. in marg. for lanquor, r. languoris, p. 6. in marg. for intravit, r. intrabit, p. 51. l. 21. for dispute them, r. dispute of them, p. 64. after these words in the margin (hence called in the Greek) add ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}) which is there left out, p. 72. l. 8. for (but God, and man) r. both God, and man, p. 73 l. 10. for escape, r. escaped, p. 75. l 9 for kill, r. skill, and l. 28, for maee r▪ made, p. 80. l. 28. for instrumect, r. instrument, p. 85. l. 12. for regard, r. regarded, p. 147. l. 13. for in bond, r. in the bond, p. 166. l. 21. for he went, r. went. p. 97. in marg. for Coninium, r. Caninium, p. 98. l. the last (▪ And) before, (will not) is left out p. 101. in marg. for tuns, r. Bolton's, p. 107. in marg. for meum, r. meus, p. 108, l. 26. there is (re) too much, p. 111. l. 11. for valume, r. volume, p. 178. l. 10. for scent, r. sent, & l. 18. for his, r. their, for p. 193. there is p. 197. p. 195. l. 15. for their, r. our.  
Errata sua quis intelligat, Ps. 19 12.   

Human EXPRESSIONS OF DIVINE TRUTHS.  

The first Century.  

Expression I. That all men must die.  
MAN is like a book; his 
See Master Charles Fitz-ieffries' funeral Sermon on Eccles. 7. 2. pag. 8.  birth is the Title page of the book; his baptism 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 Matter of the book; his sins, and errors 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 godliness; others are profane Pamphlets, full of wantonness, 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 profane; 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 Solomon) is the end of all men, Eccles. 7. 2.   

Expression 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 of 
Aben Ezra in Prov. 2. 17. Vide pagin. in Lexic. in verbo {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  the Hebrew names of Man and Woman, viz. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Ish, the man's, or the husband's name; and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Isha, the woman's, or wives. How that in them there is contained {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Jah, which is the name of God: the letters and vowels whereof being taken away, there remaineth nothing to be made of the rest, but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Esh, and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 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 God's curse, consuming them, and theirs.   

Expression 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 do, 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 imperial affairs, to spend his time in dalliance with her. At which his Subjects took such discontent, that they were ready to rise up in Rebellion against him: The which when he perceived, in the midst of all his bashaws, and Lords, he struck off her head with his own hand. Now Irene, in the Greek tongue, signifieth 
Graecè {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  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 go off, and to make a sacrifice of Peace, rather than the Truth, or a good Conscience should suffer loss by the enjoying of her love.   

Expression IV. That many men make vows, and promises to God, in the time of their sickness, and distress, which they make no conscience of to perform, when they are recovered, and freed from it.  
ERasmus saith, That there was one once 
Erasmus 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 devil was sick, the devil a Monk would be: The devil was well, the devil a Monk was he.  in danger of shipwreck, who promised, that if he did escape, he would offer unto Saint Christopher's Image, in the great Church in Paris, a Wax Candle as big 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, dost thou think I mean to do as I say? Just so do many deal with God, when they be sick, or in any great danger, and distress, what fair promises will they make of amending their lives, and becoming new men? which yet they never intended to do, as appears by their returning again to their old sinful courses, (like the dog to his vomit, and the sow to her wallowing in the mire) when once they are recovered, and well again.   

Expression V. That we must not trust to the prayers of others for us, if we will neglect to pray ourselves for ourselves.  
THere is an old Legend of a Merchant, 
Mensa Philosophica Fabde Mercatore.  who would never go to mass himself, but ever when he heard the Saints-bell ring, would say to his wife, go 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 she shall go to Heaven for thee too.  
Whatsoever the fable is, the moral is good, teaching us, that we must not wholly rely upon the prayers of others for us, never praying ourselves: for though the prayers of others may be of some avail for us by way of impetration, when our own are interrupted, 
See Bishop Lake's Sermons, Alphabet 2. pag. 539: Master Harris his Sermon of Peter's enlargement. pag. 8.  in the time of spiritual distress, 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 do 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 tells a pretty story, How that upon 
Cael. Rhod. l. 19▪ c. 11. Antiq. lect.  a time there came a Musician to show 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 music, every man to his market: only one, that was hard of hearing, stayed still behind, and continued his hearer. The Musician imagining, that the love of his music had won him this man's 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 Market-bell rung indeed (quoth he?) The Musician tells him, it had: Whereupon he also flings away after his fellows, murmuring, that for his harkening to a fiddler, he had like to have lost his market.  
Here is a lively resemblance of worldly-minded men, which will seem to be devout hearers of the Heavenly music of God's Word preached unto them, as long as they may lose nothing by it: but let the world's 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 go forward: See Ezech. 33. 31, 32.   

Expression VII. That as long as we are clothed with the robes of Christ's righteousness, we are safe from God's wrath, and eternal condemnation.  
IT is reported of Pontius Pilate, that 
Franciscus 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.  he being sent for to Rome, by Tiberius Caesar the Emperor, to give an account for putting Christ to death; and understanding that the Emperor 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 Christ's seamless coat of the soldier, to whom by lot it fell, and when he came to Rome, and was to appear before the Emperor, he would put it on: the which he accordingly did; and when the Emperor 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 show 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 in all haste, 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 (Remembering his former displeasure against him, and befooling himself that he had so let him go again, without inflicting any punishment on him) sent for him again the third time: Pilate now thinking himself safe, because of the Emperor's former favour showed to him, threw aside the coat, and came before him clad only in his own usual garments: whom when the Emperor 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 inquire: only thus much it may teach us, that we having, with Pilate, crucified Christ with our sins, and sinful course of life, there is no hope for us ever to appear before God with comfort, except we have on us the robes of Christ's righteousness, 
Esay 61. 10. Rev. 7. 14. Philip. 3. 9  and be found in him, not having our own righteousness.   

Expression VIII. How God's Child may be known from others that are not so, by his words, and language.  
A Father lying on his deathbed, called 
Master Perkins in his Treatise of the Government of the Tongue. c. 5.  unto him three children, which he kept, and told them, that only one of them was his son, and that the other two were only brought up by him, and to him that was his son he gave all his goods: But which of these was his natural son, 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 do it, he took this course with them; He caused the dead corpse of the Father to be set up against a tree, and commanded the 3 sons each of them to take a bow and arrows, and to shoot at their father's dead corpse thus set up, to see who could shoot nearest to his heart: Whereupon two of them took the bow, and arrows, and did shoot (as they were willed) and hit the body in several places, but the third was angry with them for thus shooting, and when it came to his turn, he (out of a natural affection of a child to a father) refused, and could by no means be persuaded 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 sons, but the third only, which had refused to do it, and that therefore he should have the goods.  
The like trial may be made, to know who are God's Children; for they that use to blaspheme the holy name of God, and to shoot that his name thorough with horrible and fearful oaths, (as it is the fashion of too too many to do) 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 devil, must with him be cast into that everlasting fire prepared for the devil and his Angels.   

Expression ix.. That whosoever hopes for the kingdom of Glory hereafter in Heaven, must make his entrance into the kingdom of Grace, whilst he lives here on earth.  
FOr as amongst the Romans, 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 pass through the Temple of Virtue. So there is a kingdom of Grace in this life, wherein God reigns by his Word, and Spirit, in the hearts of his Children; and there is a kingdom 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 kingdoms, that none shall enter into the kingdom of Glory hereafter, that doth not make his entrance into the kingdom of Grace here.   

Expression X. That there is no standing at a stay in the way of godliness.  
FOr man, in his going towards Heaven, is like a boat that is rowing against the 
Gregor. in pastoral. par. 3. admonit. 35.  stream, or tide, the which will go forward, as long as the watermen ply the oars: but let them but once withdraw their hands from the oars, the stream, or tide, will presently carry the boat backward.  
So 'tis with man, in his going towards Heaven, for he goeth always against the stream, against the stream of his own corruptions, against the stream of the devil's temptations, and against the stream of the world's solicitations; and therefore, if he ply not God continually by his prayers, and use all other good means to set himself forward in Grace and goodness, the stream of his own corrupt affections (if there were nothing else) would carry him backward, and make him worse than he was before.   

Expression XI. How we may know, whether we belong to God's kingdom, or the Devils.  
IN the History of Scotland there is 
See Master Greenham's works in Folio, p. 705.  mention made of a Controversy between Scotland, and Ireland, for a certain Island that lay betwixt both kingdoms, to which of them it did belong: and that after much a do, 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, than it should belong to Ireland; because it is said, that no venomous creature will live there.  
In like manner there is a great controversy between God, and the devil, about the little Isle of Man, the heart of Man, whose it should be, and to whose kingdom (Heaven or Hell) it should belong: ●nd there can be no better way to decide the controversy, than to do as the Frenchman did, to try whether wicked and envenomed thoughts do live, and thrive therein, or no: for if they do, 'tis a true sign, that our hearts belong not (as yet) to God, and his kingdom, but to the devil, and his: for a sanctified heart, which is God's, will be ever crucifying, mortifying, and killing all such vile lusts, and sinful affections, and thoughts; and the faith that is in it will purge, and purify, and cleanse it 
Acts 15. 1.  from them.   

Expression XII. That those whom Christ hath redeemed by his blood, he doth also, in some measure, sanctify by his Spirit.  
FOr, as in the natural body of man, the 
B. Andrew's Sermons of the Resurrection, p. 589.  spirit ever goeth with the blood, there being in every part thereof an artery to carry the spirit, where there is a vein to carry the blood: so it is with Christ, his blood, and his Spirit, go always together▪ so that his blood doth never cleanse any man from the guilt of sin, whom his Spirit doth not, in some measure, sanctify▪ and 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 the 
Mr. Edward Raynolds Sermon of the sinfulness of sin, pag. 144.  house wherein was the fretting and spreading leprosy, mentioned Levit. 14. 41, &c. for though that house might be scraped round about, and much rubbish, and corrupt materials, be removed, yet the leprosy did not cease, till the house, with the stones, and timber, and mortar of it, were all broken down. So 'tis with man; Grace may do much, and alter many things that were amiss in him, and make him leave many sins to which he was formerly given: but to have sin wholly cast out, and left, that is not to be expected, till this earthly tabernacle of his body be by death pulled down, and dissolved.   

Expression XIV. That to be rich in good works, and to distribute to the necessities of Christ's poor, and needy members, is the way to lay up in store for ourselves a good foundation against the time to come.  
MAny of the ancient Authors, in 
See Mr. Wakemans' Sermon on Eccles. 11. 1. pag. 86. Et Bellarmini Conciones, Conc. 24. pag. 196.  their Writings, do make mention of a certain Country, whose fashion was yearly to choose them a new King, who had for that year absolute authority to do 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 predecessors had done.  
Such is our case; for be we never so noble, never so mighty, never so rich, we have 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. White's Way to the true Church, Sect. 40. n. 39  King sendeth a pardon to forty thousand Rebels, without putting down in particular the names of any of them; only 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 do accordingly, and thereby know infallibly that they are pardoned. And if any man should molest them because their names are not expressly written in the pardon, they might contemn them; and securely conclude their deliverance, from the Condition that is expressed.  
In the same manner do we assure ourselves of our salvation: For all men being sinners against God, he hath sent out the pardon of his Gospel, not writing any man's 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, as soon as the Elect hear, they receive, and do know infallibly they are pardoned: And if any would molest them (as the Papists for example do) because their name is not particularly and expressly set down therein, they might despise them; and both against theirs, and the devil's accusations, securely conclude their salvation, from the condition expressed, thus; He that repenteth, and 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 other 
B. Andrews Sermon of the sending the Holy Ghost, pag! 645.  signs than we do 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 breathe, 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 gracious 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 ways, then certainly there is no life of Grace left in a man.   

Expression XVII. That holy and regenerate men, may have unholy and unregenerate children.  
ANd this Saint Austin illustrates by a 
August▪ de Peccator. Merit. & Remis. l. 2. c. 2. & alibi.  twofold 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 sown, brings forth corn with chaff about it; And the circumcised Jew begat uncircumcised Children: so holy and regenerate Parents do beget unholy and unregenerate Children. And no marvel, 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 personal, but Corruption is natural; and God willeth, that they shall only communicate their nature, and leave the dispensation of Grace to himself.   

Expression XVIII. That Christians should be compassionate, and have a fellow-feeling of one another's misery.  
THis Saint Austin illustrates thus: Behold 
August: tom: 10. hom: 15. de modo, quo nos invicem diligere debemus. Et tractat: 32. in Johan. & in Psal. 130.  (saith he) the foot treadeth on a thorn, and see how all the members condole it? the back bendeth itself, 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 Christ's mystical body, If one member suffer, all the rest should suffer with it. See 1 Cor. 12. 26. Rom. 12. 15. Job 30. 25.   

Expression XIX. That the devil is most busy to tempt men, when they are about God's worship and service.  
AENeas Silvius reporteth, that Saint 
Aeneas Silvius in hist. Concil. basilians. ex vita Benedicti.  Benedict coming upon a time to a certain Monastery, and entering 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 adjoining, 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 devil only, who sat idle, and had nothing to do; and wondering 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 that they are going out of the devil's kingdom, and are there begging help, and grace from God, that so they may do, and therefore have need of many Devils to trouble and distract them in their prayers, to make them uneffectual: but in markets, and fares, men are apt enough of themselves to swear, to lie, to cozen, and to commit all other sins for their profit, or pleasures sake, and therefore one devil was enough for them. See Zech. 3. 1. Eccl. 2. 1.   

Expression XX. That wicked Masters, and heads of Families, corrupt and undo their whole Families.  
FOr it is with a family, as it is with a 
See M. Charles 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 will be nought. 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.   

Expression XXI. That it is a dangerous thing to frequent the company of wicked men.  
FOr it may be said of frequenting evil 
Willet's 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.  
We read of a certain Gentleman 
See B. King's Lect. 1. on Jonah, pag. 14.  in Rome, who notwithstanding a great burden 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 Emperor hearing of, when the man was dead, was very desirous to buy that bed on which he used to lie. At which, when his servants marvailed (they knowing that he had far better beds of his own) he made them this answer, That it seemed to him to be some wonderful 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 sin is, to see any to sleep securely in their sins, that have so many, and such heavy debts one day to answer unto God for.   

Expression 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 skilful in swimming dive down to the bottom of the sea, and as long as he is there he feels no weight, though the water of the whole Sea lie 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 vessel full of that water, and put it on his head, and the weight of it will make him to sink under it: So it is with sin, it seemeth no burden 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 show it what an infinite-majesty it hath offended, and what an infinite punishment it hath deserved; and than it will make the sinner to cry out, as once David did, That it is a heavy burden, 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 thus 
Bernard 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 also, 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.   

Expression XXV. How Mercy and Truth met together, and how righteousness and Peace kissed each other, in man's redemption.  
FOr the illustration of this, the learned 
Vide 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 several 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 forgot all the good which God had done for him, these virtues left their lower dwelling, and speedily returned back to him that gave them, making report what was fallen out on earth, and earnestly moving the almighty concerning this his wretched and forlorn creature, yet in a very different sort and manner: For Justice pleaded for the condemnation of sinful man, and called for the punishment he had worthily deserved; and Truth required the performance of that which God had threatened: but Mercy entreated for miserable man, made out of the dust of the earth, seduced by Satan, and beguiled with the shows of seeming good; and Peace no less carefully sought to pacify 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 council 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 conjoining 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 God's Justice urged; that was performed, which God had threatened, as Truth required; the Offender was pitied▪ as Mercy entreated; 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, righteousness and Peace have kissed each other.   

Expression XXVI. Of the likeness that is betwixt Christ's Incarnation, and the Sacrament of the Lord's Supper; and how the one explains the true nature of the other.  
THeodoret in one of his Dialogues 
See B. Lakes Sermon isaiah. 9 6. Alphabet 3. pag. 7.  hath 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.   

Expression XXVII. That the one way which God's 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 of 
See M. Mount●gues Serm. on Psal. 50. 15. pag. 8.  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 this 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  way, and that way, for he had devices 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 scent: the Cat seeing them coming, gets up presently into an high tree, & escapeth, whereas 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 God's Children, and worldly men; these think by their policies, by their riches, by their friends, or by some other human helps, to free themselves from trouble & distres●e: but God's 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 human abets, and helps, perish under the weight and burden of them. For all these are but like summer brooks, and watercourses in the wilderness; 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 God's Child less hurt than Prosperity.  
SAint Ambrose reports of the oyster, that 
Ambr. lib. 5. Hexam. c. 8.  whilst she is tossed and turmoiled by the Crab 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 herself to the Sun on the shore, than 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 God's 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 door 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.   

Expression XXIX. That the devil 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 the 
Jul. Solinus Polyhist. cap. 27. See M. Charles 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 withal, 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 showeth only her painted skin, to allure the beasts within her reach, and then suddenly leapeth upon them, catcheth, and devoureth them. And just so doth the devil deal with men, when he would tempt them unto sin, he appeareth not in his own ugly shape, and likeness, for then every one would be afraid of him; but appeareth under some colourable pretence or other, that he may the more easily circumvent and deceive them; and when he hath gotten them to do as he would have them, than he aggravateth every sin, and never ceaseth till he have overwhelmed the soul and conscience with unspeakable horror.   

Expression XXX. That an unfruitful Christian is good for nothing.  
IT is usual in Scripture to compare the 
See Mr. Edw▪ Raynolds Ser. on 1 Joh. 5. 12. pag. 464.  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 fuel, 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 fruitful in good works, or they are good for nothing in God's account, except it be for fuel for hell fire. See Mat. 3. 10.   

Expression 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 creature 
See M. Weems his Christian Synagogue, lib. 3. chap. 6. pag. 296.  which is called the Amphibion, doth with the land. For they that have written of that Creature, do 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, than 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 show 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, than none but Christ, none but Christ. And hereof we have many examples amongst the most learned Papists, 
See B. Morton's Grand Imposture, pag. 413.  which howsoever in their life-time have professed and maintained the doctrine of perfection of works, yet on their deathbed, as soon as the least glimpse of the majesty of God's tribunal 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 venial) to be written in capital letters, and to be deadly, have been enforced to take Sanctuary in the wounds of Christ. As did of late Cardinal 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 deathbed, with God's promises, and free justification in the blood 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.   

Expression XXXII. That our forefathers had not so much knowledge as we have now, but were more fruitful in good works.  
THose two Daughters of Laban, Leah 
See M. Laur. Barkers Epist. Dedic. before his Sermons on Joh. 21. 22.  and 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 fruitful 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 fruitful, 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 beautiful, but barren in her womb: so is this latter age, it is very quick-sighted, exceeding full of knowledge, but for her womb, she is barren of good works, and wants at her knees those blessed twins, of holiness towards God, and righteousness towards Man, which God in his Word requireth.   

Expression XXXIII. That the remembrance of our Baptism should keep us from sin, and from yielding to Satan's temptation.  
FOr herein we must do as that Virgin 
See Mr. Jer. Dykes Worthy Communicant, pag. 609.  of whom Luther speaks, who being tempted to sin by the devil, called to mind her Baptism, wherein she had vowed and covenanted with God, to forsake the devil and all his works; and thereupon thus stoutly made answer to him; Satan, I am a Christian, and have been baptised, and in my Baptism did vow and covenant with God, never to do any such things as thou now temptest me to, and therefore I cannot, I will not harken unto thee in these things to which thou dost 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 do too, if we would but take the like course when we are tempted unto any sins: As to say thus unto ourselves, Is this that I am now about to do, agreeable to my promise that I made unto God in my Baptism? Did I promise then, that I would forsake the devil, 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 do 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 fabric of his body, the fabric of his eye, and the fabric of his heart.  
1. As for the fabric of his body, we 
Os homini sub. lime dedit, ●oelumque videre jussit, &c. Ovid. lib. 1. Metamorph.  know, that whereas God hath made all other creatures to go with their faces grovelling towards the earth, he hath made man to go upright, and with his face towards Heaven.  
2. For the fabric of his eye, that is also different from other Creatures; for whereas other Creatures have but four muscles, whereby they can turn their eyes round about, man hath a fift, whereby he 
See 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 fabric 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 show, 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 show himself to be a Christian in all things.  
FOr herein we must imitate that good 
See B. Jewels Ser. on Rom. 6. 19 p. 232.  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, he dwelled, 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 general, a Christian in his particular calling; a Christian in public, 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 devil, by little sins, maketh way for greater.  
FOr the devil herein deals with men's 
Vide Holkot in lib. Sapien●. lect. 4. b.  souls, just as thieves do, that intend to rob an house; when those that be great thieves cannot get in, they put in some little boy at a hole, or window, who may open the doors to let in the greater. So the devil first suggesteth evil thoughts, evil thoughts make way for delight, delight tolleth on consent, consent engendereth action, action custom, custom defence, one still making way for another, and a lesser degree for a greater, till a man become beyond measure sinful, 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 we 
Tripartit. Hist. l. 8. cap. 1.  read in the ecclesiastical 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 ways, 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 once. 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 do 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. Hall's Heaven upon Earth, Sect. 7.  and (as we hope) our last Cardinal, that ever we shall see in this Land, who when a skilful ginger upon the calculation of 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 crossed 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 goodness.  
SAint Ambrose makes mention of a 
Ambros! de penitent. 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, traveled into another Country; and after he had stayed 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●, she 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 ourselves, if we will assure ourselves of our conversion. See 1 Cor. 6. 11. Ephes. 5. 8. Philem. v. 11.   

Expression XL. That God's Children in their spiritual battle, 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 soldier should have in his spiritual warfare, against the enemies of his salvation. For we find in Ephes. 6. 11. that there is the panoply, or the whole armour of a Christian set down; as a● helmet for his head, a breastplate for his breast, a shield to defend all the foreparts, greves and shoes for his legs and feet, a sword 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 backparts: to show, that a Christian, in this his spiritual warfare, must not flee, or cowardly turn his back towards his enemies, but must stand fast, ever resisting them, and fighting courageously 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 true 
Fasc. 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 Conscience, 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 endowment of possessions. 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 manors, 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 under 
See Dr. Donne's Sermons in Folio, pag. 807. b. c.  the gospel, as it was with the Israelites of old in the wilderness: For as there, though every one had one and the same measure of Manna, the same Gomer going thorough all, Exod. 16. 16. because Manna was meat that would melt in their mouths, and was of easy digestion: yet all had not an equal 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, catechistical Divinity, and the knowledge of fundamental Truths (without which no man can be saved) is our Manna, and of this every man is to take in his 
See B. Usher's Ser. on Ephes. 4. 13. p. 25. Whitaker de Scriptur. q. 2. c. 15. D. Jo. White's Defence of his Way to the true Church, chap. 23. sect. 8.  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 settling of our own, or other men's consciences, upon all emergent doubts that may arise; such an exact knowledge as this is not required in all.   

Expression 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 dishearten any.  
FOr it is with this spiritual light of 
See Mr. Hieron's Sermon called the spiritual man's task, on 1 Thes. 5. 19  knowledge, as it is with the natural 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 darkness, and a degree above it, and so tempered and intermixed with darkness still, that a man cannot tell whether to call it light or darkness; nay at the first appearing thereof, darkness is predominant. Just so it is with the inward man, a little light appears at the first entering into the estate of Grace, Psal. 119. 130. but that enlightening is but weak and duskish, yea and that in men of place too many times, which are ordained by God to give spiritual light to others; as we may see in 
* Vide Raynoldi praelect. in Apocryph. tom, 1. praelect. 4. col. 53. ●  Luther, who understood but 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 entreats his Reader, to read 
Oro pium Lectorem, ut ista legate cum judicio, & multa miseratione, & sciat me aliquando fuisse Monachum.  them with judgement, and much commiseration, remembering that he had been once a Monk. The like may be said of Apollo's, Act. 18. 26. yea, and even of Christ's own Disciples, who knew not how to pray, Luk. 11. 1. and had either an unbelief, or a misbelief (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 littleness, and dimness of this spiritual light which we find in ourselves, must not discourage us. Nay, if there be any light at all, it must be rejoiced in, so that we be diligent, with conscience, and constancy, to use all good means for the increasing of it.   

Expression 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 weakness, he will be subject to such weaknesses.  
PArisiensis illustrates this handsomely, 
See Dr. Hammond's Treatise of Conscience, p. 12. sect. 40.  thus: First, by the similitude of an armed man, provided with strength and prowess, who wrestling with another on a slippery ground, (though neither weapons, nor strength, nor courage fail him) yet may he very probably fall, the slipperiness of the footing will betray him to that Secondly, By an horseman mounted upon an unmanaged, or tender mouthed 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 enemy's quarters. And thirdly, By a City that i● provided for a siege, with works, and men and victuals, and ammunition, and yet by a treacherous party within, may be betrayed into the enemy's hands. So there being a principle of weakness within us, like that slippery pavement, that tender mouthed 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, as soon 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 Creature would presently, as soon 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 fructify, and so of the rest: but, as for man, he foresaw that he would be doing of any thing rather than that he should do, and therefore first would prove him before he would approve of him, and first see whether he would do any thing worthy commendation, before he would commend him.   

Expression XLVI. That those whom God intends most highly to prefer, and to make examples to others for their piety and godliness, he most crosseth, tempteth, and afflicteth.  
WHen God (saith one) is disposed to 
B. of Lincoln's Serm. on Job 42. 12. p. 32.  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, but by the art of embroidering. For the Painter, we know, deals but in colours, ordinary colours, which according to the strength of his imagination, he tempers, and lays out to the view of the eye: but the embroiderer 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 godliness, 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 angelical forms and pictures, to be looked 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 meekness, David of uprightness, Job of patience, and the like. And therefore, if God deal thus with any of us, let us not be disheartened, but rather think that God intends 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 the 
Whitaker de Scriptur. q▪ 3. cap. 8.  Samaritans, mentioned Joh. 4. 39 'Tis true, that the Woman of Samaria by her Testimony of Christ, had moved a great many of the Samaritans 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 ourselves have heard him, and do 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 do in any measure understand them, than we do no longer believe them to be so because the Church hath said it, but because we ourselves do 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 drunkenness.  
A Gentleman hearing that his Son at the 
Dr. Bois on the Epist. for the 20th Sunday after Trinity.  university 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 marriage, or old age, would one day cure that folly. But when he was informed of his wine-bibbing, and of his usual drunkenness by means of that, Out upon the villain (said the Father) I will surely now disinherit 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 do last, but a Drunkard will continue so long as his lungs and life do last.   

Expression XLIX. That we must so think of God's 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 the 
Auson. Epigram▪ 10.  Epigrammist spoke of his two poisons: 
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 poison to us. For take Mercy without Justice, and as a cold poison it benumbeth us, and maketh us stupid with careless security; and take Justice without Mercy, and as an hot poison it scaldeth us, and scorcheth us in the flames of restless despair: but take them both together, and mix them well, as hot and cold poison fitly tempered by the skill of the Apothecary, and they become medicinable.   

Expression L. That Christians, living not like Christians, do cause the Name of God, and their Christian profession to be evil spoken of.  
ANd hereof we have a lively example 
Benzo in his Indian Story.  recorded by him that wrote the Indian History, and therein of the cruelties 
See Dr. Joh. White's 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 choose but say of their God, and them: What kind of God (with a mischief) 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 sons? Surely, if the Father be like the Children, there can be no goodness in him. And afterwards seeing their unmeasurable covetousness, and eager thirst after gold, they would take a wedge of gold, and holding 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? And 
Christiane! Quid sunt Christiani, & c?  thus he answered himself by defining of them:  
They desire spice, honey, silk, a Spanish cape, an Indian woman to lie 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 nought.  
Thus was the name of God, and the Profession, and the professors of Christianity, by their lewd behaviour derided, defamed, and reproached by Infidels and Pagans.   

Expression 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. Gataker's Treatise of the nature and use of lots, pag. 318.  Powers, and two contrary kingdoms, the one of God, the other of the devil; 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 aught to do with the other.  
As therefore when a Prince shall have proclaimed open war against some foreign foe; or rather, when he shall have proclaimed some one of his Subjects, a rebel, 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 corporal oath of each of them to that purpose. Now if any of his Subjects, notwithstanding this charge publicly 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 sovereign, and accordingly suffer, and that deservedly, as a perjured person, a rebel, and a traitor to his Prince?  
In like manner then here, our sovereign Lord and Maker having proclaimed open war (as I may so say) against the devil, yea eternal hostility, without hope of reconcilement; and having pronounced him a rebel, and a rebel irrecoverable, such a one as he will never receive again on any terms whatsoever; and therefore hath straightly charged and bound all his Subjects and Servants by a solemn oath, under pain and peril of his perpetual 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 adviser of, and do require his helping hand. If any of God's 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 God's majesty, 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 by 
See B. Andrews Serm. of the Nativity, pag. 36.  divers similitudes.  
1. This was intimated in the place of Christ's birth, which was an Inn, Luk. 2. 7. and that we know is for all 
a Hence called in Greek, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Luk. 10. 34. See Dr. Playfare's Ser. on 2 Cor: 3. 18. pag. 258.  passengers, of what Country soever; and wherein every one hath right. Yea, and the most common part of the Inn, the Stable: for though traveller's sort themselves, and every one hath his chamber to himself, yet in the Stable all have interest, that is common to all.  
2. In the ●itle written on his cross, 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 every 
Vide 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 we 
Flos 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 lawful 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 gospel 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.  
4. He had this intimated in his very name Jesus Christ; for he had the Hebrew 
So most Divines have observed.  name Jesus, to signify that he was the Saviour of the Jews: and he had the Greek name Christ, to signify the interest that the Gentiles had in him.  
5. Some gather it also from Christ's genealogy, 
See Dr. Don's Serm. in fol. pag. 243. c. B. King's first lect on Jonah, pag. 18. Mr. Weems his exposition of the moral Law, lib. 2. exer. 8. Vt qui propter peccatores venerat, de peccatoribus natus, peccatum deleret, Hier. ibid. Vide Cyprian. tract. de Sina & Zion, in initio. Aug. tract. 9 in Joh. Vide Corn. a Lap. in Gen. 1. 28. See D. Willet on Lev. 1. 5. q. 11.  mentioned Matthew, chap. 1. and by Luke, chap. 3. For therein we find mention made of Jews 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 show, 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, signify all the quarters of the earth. For therein is A. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the East; D. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the West; A. again, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the North; and M. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the South: to show, that Christ's salvation extendeth to all quarters of the World.  
7. Others think it to be intimated by the Priests sprinkling of the blood of the Sacrifices round about the Altar, Levit. 1. 5. For this (saith Osiander) did signify that the virtue of Christ's blood, by the preaching of the gospel, was to be sprinkled over all the coasts of the world.  
Las●ly, Others find it intimated in the ve●y division of Christ's garments into four parts, Joh. 19 23. as if this also were to show, that from whatsoever quarter we come of all the four-parts of the world, if we be naked, Christ hath garments of salvation to clothe us.  
But let all these conceits of men be as they will, this we are sure is God's 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 general, but of all that are capable of salvation. Hence this word 
a Omnes redimuntur per Christum, soli electi in Christo. Vide Davenant. in 1 Col. 14. pag. 89. Aug. de Corr. & Gratia, c. 14. See Dr. Saunderson's Serm. on 1 Cor. 12. 7. p. 113. Dr. Benefields Serm. on Luk. 9 23. pag. 4, &c.  [all] in other places of Scripture, is interpreted only of his people, Mat. 1. 21. of his body, Eph. 5. 23. and the like.  
And this Divines do thus illustrate: When we say, all do go to School to such a School, all do go into such a door, all do travel such a way, &c. we do not mean hereby, that all persons whatsoever do go to such a School, or go into such a door, or travel such a way; but all that do go to School in such a place, all that do go into such a house, all that do travel to such a place, do go to School there, do enter in by such a door, and do travel such a way.   

Expression LIV. That Faith only justifieth, but not Faith alone.  
ANd this may be thus illustrated: It is the 
e See Mr. Perkins Reformed Catholic, tir. Justific.  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 
f Fides 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 justify us, is not alone.  
Luther on Gal. 2. 16. addeth another illustration of it, thus: Christ Jesus (saith he) is our husband, and we are his spouse: now the Bridegroom must be alone with the Bride 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, than every one in his place is ready to wait on them, and to do their duty; Hope doth her duty, Love hers, and so of the rest.   

Expression LV. How he that breaketh one commandment 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 that, and every other part be in it. And just so it is with God's commandments; there be ten of them, as so many several pieces and parts, to make up the whole Law: So that if but one commandment be broken, the whole Law is broken. And the reason hereof, given by Divines, is this, because 
See 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 commandments, 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 join them so all together, that they might all be but one, Exod. 26. 10, 11. So this copulative particle doth couple all the commandments together, to make them all one Law: So as that he which did uncouple but one curtain only of the Tabernacle, did uncouple the whole Tent, so he that breaketh but one commandment, breaketh the whole Law.  
Only to make this a little plainer, it 
See Mr. Don. Dyke of the deceitfulness of the heart, cap. 8. p. 114.  must be remembered, that there is a twofold breaking of the commandments, habitual and actual: habitual, in the preparation, purpose, desire, and disposition of the heart: actual, in the outward deed. Now 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 human 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 do 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 chopped and gashed with many a cut.  
3. Thus: Aaron was appointed by God, Levitic. 16. to take two goats, whereof one was to be killed, and the other was to be let go, and to be led into the wilderness for a scape-goat. The former of which (say Divines) prefigured the human Nature of Christ, which was crucified, and killed; and the latter his Divine, which though it gave virtue, value, and efficacy of merit to his human 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 gospel 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 common 
See M. Hieron's 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 the 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 noonday, and he will quickly see and discover all that is thus amiss therein; and yet we cannot say, that his bringing in the candle, or the daylight, 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 locked 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 heinous sins (many of them, and those heinous ones too, going under the name of Venials) as now by the 
See Mr. Francis White's Defence of D. Jo. White's Way to the true Church, pag. 29. where there are many such heinous sins set down out of their own Authors.  clear light of the gospel they do 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 door, where the sunbeams do come, you shall see moats in the Sun, and much small dust, which before you saw not, nor took no notice of. So in the time of blindness and ignorance there were many sins in men, of which there was no notice taken; but now since the Sun of righteousness is risen, and doth begin to shine into men's 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, or too too unquiet, but in neither any true peace. Others, the better to express 
See Mr. Jer. Dykes Treatise of a good Conscience, pag. 30. And M. Sa. Ward's Ser. on Heb. 13. 18. called Balm from Gilead to recover Conscience, pag. 25.  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 skill 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 do evil, and knows it to be evil, but either cares not to speak unto him of it; or if it do, it is quickly snibbed, and silenced again, by being made to believe, that either it is a small, and venial sin; or if of a greater magnitude, that they will cry God mercy 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 3d 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 chirurgeons (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 brawniness, that prick it, or cut it, it feels nothing, being altogether insensible. And thus it is with many men's consciences, let them commit what sins they will, yea sins never so heinous, 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 crustiness, 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.   

Expression LIX. How far the Graces of God's Spirit, in the heart of his Child, may decay.  
ANd this may be illustrated thus: there 
See D. Sclater on 1 Thes. 5. 19 pag. 526, 527.  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 scholastical Distinction shows; 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 loss, 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, 
a Non 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 only the vigour and heat thereof that once appeared in him. Much like that Archbishop of whom we read, who was a most hot and servant Monk, an hot Abbot, a lukewarm Bishop, and a remiss Archbishop. For so Pope Urbane saluted him. Urbanus 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 committed 
See B. King's lect. 18. on Jonah, pag. 238.  two things considerable; the Act, or Action done, and the obliquity, defect, and sinfulness of the Action. The Action itself (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 sinfulness of the action, that is from man's natural corruption, or the 
a Hominem fecit Deus, peccatorem homo. Aug. The devil 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.  devil's instigation, or 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 virtue that moveth it (as when a rider driveth or spurreth forward his lame horse) but the lameness and debility belongeth to another cause, as the distortion, or crookedness, or some other impotency in the leg itself. The like is, in the striking of a jarring and untuned harp, or other musical 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 itself, or from the untuneableness of the strings. The Earth also (we know) giveth fatness, and juice to all kind of plants, and some of those plants yield pestilent and noisome 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 goodness of the ground into venom and poison? The goodness and moisture is from the earth, but the venom from the plants; the sounding from the hand, the jarring from the Instrument; the motion from the rider, the lameness from the leg: So the Action or motion is from God, the evil in the Action from the impure fountain of thine own heart:  
We may sum up all with that known 
See 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 devil suggesteth the temptation, and Man taketh the occasion. So that though God be Actor in malo, yet can he by no 
Aug. 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, that 
See Abbot against Bishop, part. 2. sect. 44. p. 574. Dr. Jo. White's 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 only cleaves to them, and in part blemisheth them. As water running through a miri● channel is mudded, and wine put into a fusty vessel 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 cometh no defect, nor imperfection. For it is herein as with a Scrivener, teaching a Child to write; for though he hold the child's hand in every letter, and dash that he maketh, yet the writing will bear witness of the child's 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 witness of our natural infirmity so far, that we may confess and say with Saint Augustine, That all our 
Aug. de Civ. Dei, lib. 19 cap. 27.  righteousness standeth rather in the remission of our sins, than in any perfection of justice.   

Expression LXII. That a regenerate Christian must not be disheartened, though for the present the unregenerate part do prevail over the regenerate, and the flesh over the Spirit.  
FOr the Spirit, and the regenerate 
See Mr. John Downham's 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 stronger 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 child's 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 man's 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 foil, and fall: but here is his comfort, he knoweth that the old man, like the house of Saul, waxeth weaker 
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 final victory over it.   

Expression 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 bottomless 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.   

Expression LXIV. That there will come a time, when the words of God's Ministers (which we now forget, or regard not) will be remembered.  
I have read of words uttered in a great 
See Dr. Joh. White's 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 God's 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 freeze 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 God's wrath, that those Sermons, and those other holy instructions (so much slighted heretofore) are now remembered, and made use of, for their terror and discomfort.   

Expression LXV. That when God's Holy Spirit, by his quickening and sanctifying Grace, enters into the heart of man, it brings life and holiness not to one only 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 itself 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 do not presently appear in each one, yet the habit, the seed, the root of all divine virtues is firmly reimplanted in them, and by the strength of this Grace given, they are constantly disposed to all sanctified operations.   

Expression LXVI. That the actual operations of Grace appear not perfectly nor equally in every part of a regenerated Christian.  
FOr the case is not altogether alike in 
See Mr. Pemble, ubi supra, pag. 9  our new, as in out natural 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 although 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 ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Syderati) or (as we say) planetstrucken, taken with some ill air, in whom some parts grow wearish and withered, whilst 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 quickened with spiritual life and strength, and yet one may have a more free exercise of this gracious power than another, which may be hindered and kept under through some stopping of the Spirit, some ill humour unpurged, some corrupt custom, 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 deathbed.  
WEre not that Carrier a fool, that 
Vide 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 fool, 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 do 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 penitential thoughts?   

Expression LXVIII. That God's favours, and his many and manifold blessings bestowed upon us, should oblige us rather to serve God, than his enemy the devil.  
FOr make it thine own case. Thou takest 
See M. Steph. Jerome's seven helps to Heaven, on Simeons' dying Song, p. 232.  some poor, desolate, fatherless child into thine house, and bringest him up, and providest all necessaries for him: Or thou takest into thy family, and entertainest a servant, and givest him meat, drink, apparel, 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 mortal 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 do 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 mortal enemy, the devil?   

Expression LXIX. How dangerous a thing it is to mock and scoff at God's judgements.  
ANd hereof we have a fearful example 
See Mr. Perkins on the Creed, of God's 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 Lord's day▪ when he was ready to depart thence, there began a fearful storm, with very great lightning and thunder: whereupon his fellow earnestly entreated 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 therefore 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.   

Expression LXX. That God's Child cannot be silent in the wrongs of God his Father.  
HErodotus reports, that when King 
See 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 sons of God, than when we are truly sensible of the dishonour offered to God our father's name.   

Expression 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 woeful case they will be, that can give no good account thereof.  
IF a merchant's factor after many 
See Parsons resolute. 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 dancing, 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 to 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 God's Creatures serve to set forth the glory of him their creator, and may be in their places some way or other useful to man.  
FOr it is here as it is in music; for 
See Mr. Edw. Rainolds Ser. on 1 Eccles. 14. pag. 2.  as there every prick, and quaver, and rest, do 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 goodness as might not only declare the glory of God, but in their places minister content to the mind of man.   

Expression 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 the 
See Dr. Saunderson's 1. Ser. ad Clerum, on Rom. 14. 3. pag. 12.  more gifts or graces any man hath, God looketh that he should be the more thankful unto him for it. 2. That he expecteth he should do 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 example 
Vide Stapleton. de tribus Thomis, c. 1. pag. 12.  in Sir Thomas Moor, who being Lord chancellor in his time, and consequently in an office next and immediately 
See Mr. Joh▪ day's festivals, serm. 8. pag. 229.  to the King himself, and having his own Father living, and at that time but one of the inferior Judges of the King's Bench, (that then was) never went to Westminster Hall to sit in the chancery there, but first he would go up to the King's Bench, where his Father then sat, 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 only, 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 ado 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 yourselves, to whom we preach: And how is that? I will tell you (saith he) do you join the lively faith, that S. Paul speaks of, with those good works that Saint James 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 Paul's faith, and before men by Saint James his works.   

Expression LXXVI. That all pray not with like devotion.  
TO show this, the Talmudists of old 
Vide Coninium de locis N. Testament. c. 5. p. 38.  observed in the people's prayers, three sorts of Amens: all which were faulty. The first they called a 
* {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Pupillum. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} sur reptitium. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} sectile.  faint Amen, when they prayed without fervency. The 2d they called, a hasty Amen, when they said Amen, before the prayer was ended: and the 3d 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. only 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 pronounced: 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 God's 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 show this, the Jewish rabbins have observed amongst their hearers, 
See in Mr. Th●mas Goodwin his Jewish antiquities li. 1. cap. 7. & Mr. Alexander Roberts his sacred septena●y page 57  that there were always some, which were like sponges, that sucked, and drew in any liquid thing they met with, whether it were clean and wholesome, or foul, and infectious: and such were those hearers, that wanting judgement, took all for truth, that was taught them. Others were like an hourglass, which takes in the sand with great deliberation, till all be run in, but being once turned, let's all run out again: and such were those hearers, that seem to harken very diligently for the present, will not depart till all be ended, but being once out of the Church, and turned to some worldly employments, they forget all that they heard before. A 3d sort were like a streiner, which lets go the wine, milk and other good liquour, and keeps in only the lees, and dregs, 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 only that which is of least account, and to as little use. Lastly, A 4th sort there were like unto a fine sieve, which did only 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 fuller's good thoughts for worse times, p. 122  For there was not long since a devout, but ignorant papist dweling in Spain. He perceived a necessity of his own private prayers to God, besides the Pater Nosters, Ave Mary's, &c. used of course in the Romish Church. But so simple was he, that how to pray he knew not. Only every morning, humbly bending his knees, and lifting up his eyes 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 God's holy Spirit, Rom. 8. 26, 27. and to be perfected by Christ's intercesion for us, Revel. 8. 3, 4.   

Expression LXXIX. That it is better to be God's servant, than man's.  
ANd hereof we have a lively example 
See Mr. Bolton's quatuor novissima, pag. 8.  in Cardinal 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 entrusted him; made a rueful complaint, and cried out, when it was too late, Oh, (saith he) if I had been but as careful 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 show and pretence of Religion, do undo themselves, and others.  
WE read of two famous Thieves in 
Hieron. Nig. Ep. ad Marc. Ant Michael▪ in Ital. princip. l. ●. Vide Rainoidi Ep. ad Angl. Seminaria ante lib. de Romana Idololat. sect. 3.  the kingdom of Naples, the one of 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 chopped 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.  preaching, devout 
a Auricular Confession is turned into Auricular Profession.  hearing, and such like formal shows of Religion, do undo 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 cross, is no warrantable precedent for any, to put off his Repentance till the last.  
FOr first, it was but one, that is said 
Legi (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 (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 also; would we not take him for a very fool? Or if the Prince of any Country should of his mere grace, and favour, send a pardon for one that were upon the gallows, 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, yea 
Mr. Daniel Dyke of Repent. c. 17. pag. 162.  even a very miracle, with the glory whereof our Saviour would honour the ignominy of the cross: We may almost (saith one) expect a second crucifying of Christ, as such a second Thief. Christ then triumphing on the cross, did as Princes do in the triumph of entering into their kingdoms; they pardon gross offences before committed, which perhaps they will never pardon again as long as they live.  
3. 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 showeth a marvelous 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 cross, derided of his enemies, and forsaken of all his friends; he reproveth his fellow thief, and patiently submitteth to his deserved punishment.  
Take heed therefore of making this Thieves repentance a precedent 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 
a Pour un lad●on pier den muchos el me son. Vide Francis. La bata, loc. come. 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 God's hands, upon late repentance, left registered in Scripture, that 
b Vnus ne quis desperate, unicus ne quis praesumeret. August.  none might despair; and there is but one, that none should presume.   

Expression 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 is 
Greg. in Pastor. part. 3. admonit. 10.  in a cockpit; for as there the Master of the cockpit, 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 devil (the Master of such hot spurs) sets them together by the ears, that after mutual 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 infernal 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 thyself, thou diest a murderer; and if thou prevail, and kill the other, than thou livest a murderer: but whether thou live or die, conquer or be conquered, it is not good to be a murderer.   

Expression 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 at 
See Mr. Egeon Askews Brotherly Reconcilement, pag. 58.  feud with the Romans, 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 also too credulously expounded, Senatus, Populusque Romanus, The Senate, and People of Rome. Thus witty malice in the Syrians, and Romans, from a misconstruction, collecteth enmity; whereas charity in either (which thinketh not evil) might have expounded them thus, Sapiens populus quaerit {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Wise men seek strength by unity.   

Expression 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 Pliny's 
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 do in the mean time toil the body miserably, and in the end rent and tear it to pieces: 
a Cardinal Wolsy's stile, Ego, & Rex meum, was insupportable in the politics; so is I, and my Husband, in the Oeconomiques. Dr. Bois on the gospel for the first Sunday after the Epiphany.  So do 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.   
FOr it is with God's Child, as it was with the Lepers in the famine of Samaria, 2 Chron. 30. 19 2 King, 7. 34. The 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 overruled 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 Hester's resolution, Hest. 4. 16. If we perish, we perish. So God's 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 ways, and to betake himself to God; and though he cannot choose 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 upon the infinite mercy of God in Christ; and then if he perish, he perisheth.   

Expression LXXXVI. That where men are stiff, and stubborn, and will not yield 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 the 
Duro con duro, non fa bon muro. See Mr. Cudworth's Supplement to Perkins on Gal. 6. 1. pag. 360. col. 2.  Italians, That hard with hard never makes a good wall: by which is signified, that as stones cobbled up one upon another, without mortar to combine them, make but a tottering wall, that may easily be shaken: but if there be mortar betwixt them, yielding to the hardness 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 stiff as stones, which will not yield 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 be 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 godhead in the Book of Nature, that it will leave him without excuse, Rom. 1. 20.  
ANd this Divine Du Bartas translated 
Du Bartas, 1. day. 1. week.  into English, thus pithily and prettily expresseth;  

The World's a School, where in a general story,  
God always▪ reads dumb Lectures of his glory.  
Yea (saith he)  
The World's a Book in Folio, printed all,  
With God's great works in letters capital:  
Each Creature is a page; and each effect,  
A fair Character, void of all defect.  
Therein our fingers feel, our nostrils smell,  
Our palates taste, his virtues that excel.  
He showed is to our eyes, talks to our ears,  
In the ordered motions of the spangled spheres.   
And 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 add,  

And therefore if we be well whipped for it,  
Let's thank ourselves, 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: 
In 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 discuss;  
More useful known, unknown more dangerous.   
But yet as difficult as the thing is, Divines 
Vide Zanch. de tribus Elohim, lib 8. cap. 6.  both ancient & Modern, have in their Writings brought many similitudes, and resemblances to express 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 itself, 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 godhead, but yet three distinct Persons; the Father having the foundation of personal 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.   

Expression 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 days.   

Expression XC. That small sins may be reigning sins.  
FOr we know there are Reguli, as 
See Mr. Edw. Rainolds Sermons of the sinfulness of sin, pag. 293.  well as Reges, Kings of Cities, and narrow Territories, as well as Emperors over vast Provinces. And a small sin committed with a high hand with more security, presumption, and customariness than others, will more wast the Conscience than a far greater out of infirmity, or sudden surprisal: as as a small stone thrown with a strong arm will do 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 do 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 pride 
See Mr. Edw. Rainolds ubi supra, p. 294.  of the Persian Kings, that they were seldom seen by their Subjects in public. And the kingdom 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, hypocrisy, self-justification, malicious projects against the Word and Worship of God, &c. which lie stifled within, may be most powerful, when they are least discovered▪   

Expression XCII. That sins of Ignorance may be reigning sins.  
FOr it is not men's knowledge of a 
See 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 jeroboam's 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 sinful courses we take: all the subsidies, succours, aids, contributions, which are brought in, are spent upon our lusts. And therefore not to mourn for, and bewail this natural 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 voice, 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.   

Expression 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 gospel, 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 less sore, and grievous, we must turn the other check also, 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 soundness, or unsoundness of the heart.  
FOr man is like a Bell, and his Tongue like the Clapper of the Bell. Now we know 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 do 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 soundness, 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 usual Hebrew 
See D. Donne's first Serm. on Gen. 1. 26. pag. 26.  names by which Man is called in Scripture, Ish, En●sh, Gheber, and Adam; and of these four, three of them do absolutely carry misery 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 show that man is but a voice, but a sound, but a noise: he begins the noise 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 
a See Bishop Lake's Sermons▪ on the first Psalm, pag. 3.  some great man: Well, let it be so; but then his second name Enosh, abates that greatness; for Enosh is mere 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 remembered. His third name Gheber, hath in it indeed some taste of greatness, 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 God's 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 Adam, pulls down his plumes, and tells him, that he is but an 
a Adam 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 man's life; two especially, Repentance is one, Death is the other. See Dr. Clerks Serm. on Eccles. 12. 7. pag. 533.  earthly 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 equal.  
SOme, to express this, compare the life 
See Arch▪ ●. Abb●ts F●nerall Serm. on Esay 40. 6. pag. 7, & 8.  of man to a game at chess, where there be divers degrees of men, standing every one in his place on the chessboard, 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, than another, and so one after another, till the game be ended; and when the game is once ended, than they are swept all into the bag together, where none is better than other, and the 
a See Dr. Bois on Epist. for 1. Sunday after Trinity.  meanest many times lieth uppermost, and the greatest underneath.  
Others express it thus, by that Story of 
Vide 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 soldiers marching before him, they came at last to a certain inaccessible place, where there appeared unto them one in the likeness 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 withal 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 bigness. So that hereby was intimated, that though Alexander, for his power and prowess, did in his life-time excel all others, yet being dead, and buried, he would be but as others were.   

Expression XCIX. How short and uncertain the life of man is▪  
THe Learned do observe, that in the 
Francis. Labat. ubi supra, tom. 1. pag. 455.  Hebrew tongue (which is full of mysteries) the same word signifieth both life, and death, viz. Metin; only 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 show, that life and death differ but in one prick or point, and that, that falls to life's turn, to have it; because our life is but a prick, a point, a moment, yea 
a Punctum▪ est vita nostra, & adhuc puncto minus. Senec. ibid.  less 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 Latin signifieth to die, could never yet be declined by any Grammarian by the same rule that other Verbs be declined by: which (whether it have so fallen out by human 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 
a See 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 gospel for the first Sunday after T●inity.  no case decline death, but first or last it will seize on us.  
And the same 
b August. 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 evil, are uncertain, only 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 man's estate, perhaps he shall die before. Again, when he comes to man's 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 any man say the like of his death? Fortè morietur, fortè non morietur; Perhaps he shall die, perhaps he shall not die? No, 
a Fortasse 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 die, Heb. 9 27.    

Human 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 of 
See Mr. Bolton's instructions for the comforting of aff●●cted conscences, pag. 359.  the lovingest 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 entreat him of all loves, to touch him tenderly, to lay him softly, to assuage (if it may be) his 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 rueful case? But yet if this child should grow sicker and weaker, so that he could not speak at all, but only look his father in the face with watery 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 father's heart; pierce and melt it with more feeling pangs of compassion; and make his bowels yearn within him, with an addition of extraordinary dearness and ear 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 showing mercy, when all our 
2 Chron. 20. 12. Zech. 9 1. Rom. 8. 26, 27  strength of prayer is gone, and we can but only look up to him with our eyes, and ply him with our groans and sighs.   

Expression II. That seeing God is our father, we need not to be disheartened, if we cannot pray so fluently and eloquently as others can.  
FOr is not a father more delighted 
See 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 orator 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 methodical petitions of the learnedst Pharisee, and self-conceited zealot in the world.   

Expression III. That seeing God is our father, we need not to be disheartened, 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 father's 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 father's 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 tied (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 gone, 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, for though we have let go our hold of God by faith, yet hath he not let go his hold of us by his Spirit, but rather holds us the faster to himself thereby; the devil, nor all the powers of darkness being able to take us out of his hands.   

Expression III. That seeing God is our Father, we need not to be disheartened at our failings of new obedience.  
FOr the case is here also, as it is between 
See 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 do it according as his father would have it done: but when he hath done all that he can, he sees that he comes far short of what he himself desired, and his father expected, and therefore weeps, and takes on, and is much troubled 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 father's 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) show less mercy and pardon to his children, when they are willing to do what he enjoins 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 disheartened, if he to our seeming do sometimes hide his face from us.  
A Father solacing himself with his little 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 child's love to him, and his longing after him, and to try the impatiency and eagerness of his affection. In the mean time he hears it cry, run about, and call upon him, and yet he stirs 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 enjoys it, and they may the more merrily 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 quickening 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.   

Expression V. That seeing God is our father, we need not to be disheartened, if he in times of trial seem to leave us to ourselves.  
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 withal he holds his arms 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 ourselves, that God our heavenly father takes care of us with infinitely more tenderness to uphold and preserve us in all trials, either by outward afflictions or inward temptations.   

Expression VI. That seeing God is our Father, we need not to be disheartened in the sense of our unworthiness.  
IF any child might have despaired ever 
See Mr. Bolton, ubi supra, pag. 368. and Mr. Rob. Harris his Serm. called Absaloms' funeral, pag. 33.  to have regained his father's love, upon the sight and sense of his own unworthiness, Absalon might have been that child: For would any father love such a son as had defiled his bed, such a son as sought his father's kingdom, 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 Absalon my son, my son Absalon, would God I had died for thee. And if there be so much affection to be found in a natural father, towards so ungracious, and every way so underserving a child, what then may we expect at the hands of God our heavenly father (whose love as far 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 disheartened, when we cannot do what he commands as well as others of his children.  
FOr suppose a father should call unto 
See Mr. Bolton ubi supra, page 372.  him in haste 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 little 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 arms to encourage it. And so certainly will our heavenly father deal with us, in the like case about our spiritual state, being true hearted, and heartily grieving, praying, and endeavouring to do 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 under 
See Mr. Hieron's Sermon called the minority of the Saints, pag. 35.  his father's wing, taketh no thought for any thing, not for meat, not for apparel, nor for any other necessaries, but relieth wholly upon his father's careful 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 needful 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 do the like for him?   

Expression ix.. That all that bear the name of God's servants, are not his servants indeed.  
WE would all be thought to be God's 
See Mr. Hieron's Sermon called the Platform of obedience, pag. 337.  servants; but when we are looked into, we shall be found to fail in a principal part of service. For why? We will be said to be his servants, but we will do our own work, and so are rather his retainers than his menial 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 business, 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 shroud themselves under that name, because they think, that in the end it will go well with such; and it may be also, they think it a disgrace to be said to be of no religion; yet for all that they are loath 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 Christ's birth differs from the birth of others.  
THe Scriptures tell us, how that man 
Aug. Serm. 20. de Temp▪  comes four ways 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.   

Expression XI. How many ways a man may forswear himself.  
THere be three ways (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 swear 
See Dr. Bois on the Decalogue, come. 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 Scripture 
Vide Lexic. Theologic. in verbo Amen.  three ways.  
1. Nominaliter, as a noun, and so 'tis as much as true, or truth; and so '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 Lord's 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 gospel.   

Expression XIII. How a Christian may put on Christ.  
A Christian (say Divines) may put on 
Luther and Melancthon in Rom. 13. 14.  Christ two ways. 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 gracious virtues which were in him, as in love, patience, humility, and the like, Eph. 5. 2. 1 Pet. 2. 21. Mat. 11. 29.   

Expression XIV. What right and title Christ hath to Christians souls.  
CHrist (saith Bernard) hath a threefold 
Bern. 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 ways Christ is said to come, in the Scriptures.  
CHrist is said in Scripture to come three 
Bern. Ser. 3. de Adventu Domini.  ways, 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 days of his Flesh, he cometh into men daily by his Spirit, and he shall come against men at the day of Judgement.   

Expression XVI. How things are said to be immortal.  
SOme things have a beginning, but have 
See Mr. John days 7 lect. pag. 152.  no end, as the Angels, and the souls of men. Some things have no beginning, yet have an end, as God's eternal decrees. Some thing again there is that hath neither beginning, nor end, as God himself.   

Expression XVII. How unwilling men are to confess 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 simony. In Accusativo per detractationem, in the Accusative case by backbiting, slandering, and false accusation. In Vocativo per adulationem, in the Vocative case by flattery, 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 confess so much in any case.   

Expression XVIII. That there is discretion to be showed 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 ourselves, 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●, x illi accenderit. Ennius in Tull: Offic: lib. 1.  Candle lighted, by which he must so light another man's candle, that he do not put out his own.   

Expression 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 devil, 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 satisfy, and fill the heart of man, but only the Blessed Trinity.  
FOr the heart of man is made like a 
Ludovic. 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 satisfy and fill the heart of man, 'tis only the blessed Trinity can do 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 almighty 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 many 
Dr. 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.   

Expression XXII. That no fortification can keep out God's vengeance from any place, where sin is entertained within.  
When Phocas had built a mighty 
Cedren. 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 a 
Joh. 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 ambassadors 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 withal, that unless they could award God's anger, he durst not join with them, God being against them.   

Expression XXIII. That God's 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 Solomon 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 chapel, 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.   

Expression XXIV. That where there is no Unity, there can be no life of grace.  
FOr as the spirit of a man doth not quicken 
August. 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 Christ's mystical body, in bond of love, and peace.   

Expression XXV. When God will not hear our prayers.  
GOd (saith one) will not hear the 
Maldonat. in Mat. 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, ●.   

Expression XXVI. How God's Word must be kept by us.  
WE must labour (saith one) (when 
See Mr. Hieron's Sermon called the Doctrines trial.  God's Word hath been heard, or read of us) to keep it three ways: 1. In our memory. 2. In our affection. 3. In our practice. In our memory, by remembering 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 kingdom of God, and his righteousness, Mat. 6. 33.  
God's kingdom, and his righteousness 
See Mr. Hieron's Sermon called the Christians livelihood.  must be sought, first in each man's life, first in each day of man's life, and first in each business of each day, Eccles. 12. 1. Psal. 119. 147. 1 Cor. 10. 31.   

Expression 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 bitterness 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 ye 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. Nevertheless I appeal from your judgement, to the Judge eternal, 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 Bishop, 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 days after, one of them was bloodily 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 carcase cast into the Town ditch, where lying three days, 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.  
sin's of Infirmity, 1. Are usually sins of 
See Dr. Sclaters Serm. ●n Phil. 4. 13. pag. 3.  incogitancy, besides the purpose of a regenerate Christian, general or particular. Such was Peter's denial, 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 less resistance before consent. 3. Sins of Infirmity in God's Children have commonly for their ground (if they be in themselves notorious, and gross 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 bitterness, they end in mourning; witness Peter, Mat. 26. 27. and David, Psal. 6. 6. 5. and lastly, Sins of Infirmity are never sins of custom, yea seldom or never iterated (I speak still of gross sins, notoriously known to be enormous) but fortification is ever there planted, where the breach hath once been made. Thus 
a No● 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.   

Expression XXX. How far saint's practice may be our pattern.  
THeir actions admit of this distinction: 
See Dr. Sclater on 1 Thes. 1. 6. pag. 49.  1. Some are noted as sinful, wherein they bewrayed human infirmity: these are spectacles of natural frailty, not examples for like practice. 2. Some were done by special 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 special and extraordinary calling; as Abraham leaves his Country for pilgrimage in Canaan, Gen. 12. 1, 4. and John Baptist professed a kind of Eremitage; and yet neither the one a pattern of Popish pilgrimage, nor the other of their eremitical life. 4. Some are occasioned by special necessity of times, or appearance of scandal; 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 anabaptistical Community, nor for Ministers using manual labour, except where cases and times are alike. Lastly, Some were according with the general Law moral, as those of patience, humility, obedience, &c. and herein indeed is our bond of imitation.   

Expression XXXI. That all are not alike carnal, nor▪ alike spiritual.  
THere be (saith Saint Austin) three 
August. contra Julian▪ Pelag. Vide Zanch. de redempt. pag. 59  sorts of men: some are only spirit, without flesh; such are the Saints in Heaven: some are only 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 men's mortality, than of their own.  
FOr here it is, as when two boats meet upon 
Mr. Jo. Down. Warfare, part. 2. lib. 2. c. 29.  the water; they which are in the one seem 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 haste, 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 the 
Doroth▪ Doct. 6▪ ne judicemus proximum.  centre to the circumference, the nearer they come to the centre 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 centre, 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.   

Expression XXXIV. How much God loves Unity.  
WE read in Gen. 1. that when God had created every day's work, he gave his approbation of every days work severally, saying, that it was good: but of the works of the second day, we find no such approbation given. And what (saith 
Hieron. 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 unity, which the God of peace hateth.   

Expression XXXV. That he that kills a man destroys God's Image.  
THey write of Phydias the Painter, 
See M. Weems his Exposition of the moral Law, lib. 2. come. 6. exercit. 1.  that he painted the image of Minerva, and his own image, so cunningly together, that none could deface or mar 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 also 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 filthiness 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 them 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; whose 
See Mr. Gossens Trumpet of war, P. F.  Mast his cross; 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.   

Expression XXXVIII. What good things are in peace, and what evils in strife and contention.  
IT is observable, that amongst those seventeen 
See Mr. Bucks treatise of the eight beatitudes, p. 298.  sins which Saint Paul calls 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 showeth, 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 be 
Pansanias in Atticis, p. 13.  the nurse of Pluto, their God of Riches.   

Expression 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 cleansed by the water that runs thorough it: So our souls are cleansed by the Word which we hear, though it for the present be not remembered.  
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 ancients, 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 cleansed than that which heareth nothing at all.   

Expression XL. How men that make a show 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, shows itself 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 sinful courses of life; but being once out of the Church, they think no more of it, but remain as they were before.   

Expression XLI. That Confession of a man's sins unto God, is an excellent means to keep sin from hurting of him.  
IT is written of the fish Scolopendra, that having sucked in the fisher's hook and bait, that sweet sour morsel,  

She hath a rare trick to rid her from 
Du 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.  devil's 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.   

Expression XLII. That they that are poor in spirit, and they that are persecuted for righteousness 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 bliss is not only enjoyed in heaven, but tasted also 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 blessedness: 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 kingdom of Heaven.   

Expression 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 bottom 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 incur the like punishment.  
And as for humility, the sacred Virgin, because she humbled herself 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.   

Expression XLIV. That pride is the first, and last vice of ●Christian.  
ANd therefore not unfitly may it be 
Vide August. in Psal. 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 ourselves, and our own worth. 2. To prick it with remorse, 
Acts 2. 37.  and hearty sorrow for sin. And 3▪ If that will not do it, to rend it 
●●l 2. 13.  even in pieces, with the remembrance of God's fearful 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 poison) that they are made of such things as are in their own nature no less than poisonful. So of sin, which is the venom and poison 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 fire of the Spirit, is best preserved in an humble soul, remembering itself to be dust 
Gen. 18. 27. Job 42. 6.  and ashes.   

Expression XLVIII. That grief for other men's 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 cross.  
FOr no Christian must entertain the 
See Mr. Buck his Treatise of the eight Beatitudes, pag. 86.  thoughts of travelling to the heavenly Jerusalem any other way than Christ went to the earthly; and it is written, that he went to that Jerusalem (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, that 
Melanct.  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 fox.   

Expression LI. That there are no real contradictions in Scripture, though in some places of it there may seem to be such.  
THe which Epiphanius doth illustrate 
See 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 metal; the water (if a man look into the well, as it is coming up) will seem to be of a different colour; but as it comes nearer and nearer to him, the diversity of colours vanisheth, and the water in both vessels appears to be of one colour; and when we taste it, it hath the same relish. So (saith he) although 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 is 
See M. Weems ubi supra, par. 3. pag. 216.  with the Needle of a compass, which always 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.   

Expression 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 labour 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 bless us, the more we should bless him.  
FOr God in bestowing his benefits, is 
See D. Donne's Sermons in Folio, pag. 550. b.  like one that makes a Clock; for as he bestows all his labour on the several wheels within, only 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 that 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 man's 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 travel 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 do, you will run a great hazard never to meet me again.   

Expression LVI. How that covetous and worldly minded men do think that they are good enough, if they have goods enough.  
HEnce (one saith) that covetous and 
See 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 only made, when they are made rich: but I will add, 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. King's Sermon called Vitis Palatina, pag. 26.  of the head, to show, that a Woman must not be Domina, the ruler of her husband; nor of a bone of any anterior part, to show, that she is not Praelata, preferred before the man; nor of a bone of the foot, to show, that she must not be Serva, an handmaid to her Husband; nor of a bone of any hinder part, to show, that she is not post-posita, set behind the man; but of a bone of the side, of a middle and indifferent part, to show, 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 show, that she must be protected and defended by the Husband; and of a bone not far from his heart, to show, 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 rabbins Proverb is, 
a Os quod in sorte tua cecidit, rodas. Drus. in Adag. Ben-Syrae.  The bone that is fallen to our lot, we must gnaw.   

Expression LVIII. That there are corruptions in all callings; and that there are few of any calling, but do prevaricate.  
IT was a smart invention of a satirist, 
See Mr. Tho▪ adam's Serm. called the Barren Tree▪ pag. 55.  who having placed the Emperor, and the Pope, reconciled, in their majestic Thrones, brought in the states of the world before them.  

First comes a counsellor 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 cozen you five.  
Then a Lawyer, I rob you six.  
Then a soldier, I fight for you seven.  
Then a Physician, I kill you eight.   
And lastly, a Priest, I absolve you all nine. This was his satire of his times; God grant it be not too true of ours.   

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

Expression 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 controversy; 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 show, that the eye is that from whence sin springs, and flows. And because the eye is the most sinful 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.   

Expression LXI. That many worldly-minded men do purposely forbear coming to Church, lest hearing their profitable sins reproved, and disproved, they might be persuaded to leave their sins, and with them their profit.  
I have read of a certain holy man, who 
Heming! in Ioh. 5. col. 318. I.  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 showing their sores, and other infirmities and diseases, when they heard that he was coming where they sat begging, would purposely get out of his way, lest they should be healed against their wills, and by being healed, be deprived of their former gain. And just so do many worldly-minded men forbear to meet God's Ministers in the Church, or in private to confer with them, lest by the powerful work of God's Spirit in their Ministry, they should be converted, and so made to leave their gainful sins of usury, extortion, cozenage, and the like.   

Expression LXII. That there are some Preachers in these days, which are so far from making 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.  mathematic Reader, whose tongue having outrun his wits, and making a discourse of he knew not what, asked his hearers at length, Intelligitisne? Do you understand what I say? And when they had answered, No; Profectò nihil miror (saith he) neque enim ego intelligo meipsum; Truly I do not wonder at it, for I do not understand myself. The application is easy.   

Expression LXII. How the devil steals from us our souls whilst we stand gazing on the vain pleasures of this world.  
IT is written of them who tame the 
See B. Cowpers' Treatise called The mirror of Mercy, pag. 488. col. 1.  tiger, 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 devil with the men of this world; for he having stolen away our souls, sets up some deceitful looking-glasses in our way thorough this world, whereon whilst we stand gazing, and beholding the vain pleasures and delights therein represented unto us, he carrieth away our souls into his infernal house, never to be recovered more.   

Expression LXIII. Why the devil is called the devil in English, and Diabolus in Latin.  
SOme think he is in English called the 
See M. Greenham's Works, pag. 845.  devil, quasi do evil. Others fetch his name à Divellendo, because he by his temptations seeks to pull or pluck away Man from God.  
And for his Latin name Diabolus, some think he is so called of duo two, and bolus a bit, because the devil 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 Christ's combat with Satan, pag▪ 25.  is from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 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 hypocrisy; and that if he would but afflict him a little, he should see, that he would curse him to his face. 
Job 1. 9  3. Man to man, by stirring up jealousies and suspicions in men's hearts of one another; as in Saul's heart towards David, and in many others mentioned in Scripture. 4. Man to himself, by raising despairing thoughts in men's hearts upon the sight of their sins; as in Cain, Achitophel, Judas, and others.   

Expression LXIV. That worldly wise men be but fools in God's 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 counsel was holden as the Oracle of God, 2 Sam. 16. 23. and yet as wise as he was, a fool might have claimed kindred of him; and so much his very name intimates; for Tophel, is, a fool; and Achi, is, a x german, at the least, if not nearer; and so (as wise as he was) he was but Germanus stulti, x german to a fool.   

Expression LXV. That God can curse our very blessings.  
WE read, that on a certain time 
Vide 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 show them to have proceeded ●om God's anger, and wrath for our ●ns.   

Expression LXVI. That our sinful hearts are the cause of all our troubles, and miseries.  
ANd this may be illustrated by the 
Plut. lib. de Ser. Numb. vind: See Dr. Willet in Levit. 26. pag. 723.  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, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 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. Adam's Serm. called The church's happiness.  thus: Dilecti diligamus, we are loved ourselves, 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.   

Expression 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 less, or more to be beloved; or loveth less, 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 do as Camels 
Plin. Nat. Hist. lib. 8. cap. 18.  are said to do, when they have traveled long without water through sandy deserts, 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 of 
See Mr. Fuller's Holy State, pag. 46.  Lincoln, met with a Husbandman who challenged kindred of him, and thereupon requested him to bestow an Office on him; x (quoth the Bishop) if your Cart be broken, I'll mend it; if your Plough be old, and decayed, I will give you a new one, and also seed to sow your land: but an Husbandman I found you; and an Husbandman I will leave you.   

Expression LXXI. That we must not take the devil's part against God.  
FOr herein we must be like the Spanish 
See Mr. Fuller, ubi supra, pag. 51.  soldier, 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 God's Children, as it is reported of Saint Rumbal, 
Cambden● Britan. in Northamptonshire.  How that he spoke as soon as he was born: So all God's Children, as soon as they be new born, will speak to God, or of God, or for God, as occasion is offered.   

Expression LXXIII. That Religion doth not abolish and take away cheerfulness from the professors 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 men's 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 cheerful fac●; he having ever (though a most mortified man.) a m●rry countenance.   

Expression LXXIV. How many do love to tell lies of themselves.  
SUch men may fitly be compared to 
Stow's Survey of London, pag. 528.  the Bell in the clockhouse at Westminster, which had this inscription about it; 
King 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 continual expectation of Death.  
WE read how Henry a German 
Surius 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 nearly concern him; the which he accordingly did: and having found there the writing, and looking into it, he saw only these two words (Post Sex) written therein: whereupon conceiving that his death was thereby foretold, which after six days should ensue, passed those six days in a constant preparation for the same: but finding the six days past without the effect he expected, he successively persevered in his godly resolutions six weeks; and his death not happening 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 Emperor of Germany; wherein he (having gotten such an habit of piety before) carried himself like a most godly, and good Emperor, and like a right religious Christian, to his dying day.   

Expression LXXVI. Why the devil having (by God's permission) all that Job had, in his hands, would spare his Wife, Job 1. 12.  
WAs it, think you (saith Saint 
See Dr. Donne's Serm. in fol. pag. 751. b. And D. Clerks Sermons, pag. ●98.  Austin) because the devil is merciful? 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 trial, she might rather help the devil to promote his cause against Job, than any way to be a comfort to him, as indeed she did, Job 2. 9 for there like a devil incarnate, 
And that Women may be such Devils, see Saint Paul's phrase, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Tit. 2. 3.  she bids him curse God, and die, rather than to continue still in his uprightness with so much affliction. A temptation that the devil 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 the 
See Mr. Edw. Rainolds Seron Eccles. 1. 14. pag. 11.  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 do.   

Expression LXXVIII. That alms must be given of goods justly gotten.  
IT is worth our noting (saith one) that 
See Mr. Thom. Goodwins Moses and Aaron, pag. 82.  the Hebrew word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Tsedacha, signifieth alms, and signifieth also 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Kuph● Schel Tsedacha, the Chest of Justice.   

Expression LXXIX. That a good wife can hardly be chosen out of a wicked and irreligious family.  
THis is intimated in that▪ rabbinical 
Vide I●. Causabon. Exercit. 13. 37.  Proverb, viz. Take not a wife out of that family wherein there is a Publican, for such are all Publicans.   

Expression LXXX. That the way to amend all, is every one to amend one.  
WE all cry out, the days are evil, 
See Mr. John Jones his Ser. called Lo●dons looking back to Jerusalem▪ pag. 48▪ 49. Mr. Gataker's Epist. Dedic▪ before his Sermon called Noah's 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 door.   

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.   

Expression LXXXII. That God's Children, the more God seemeth to thrust them away from him, the more eagerly do they press towards him again.  
FOr God's Child (saith one) is like a 
See Mr. Gataker's Sermon called David's Remembrancer, pag. 50.  watermils 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 shows the way in three 
Alsted. Systema●. Theol.  words, Explorandum, deplorandum, implorandum; We must search and try wherein we have done amiss; we must be heartily sorry for it, and implore God's grace to help us, and to strengthen us in better courses for the time to come.   

Expression LXXXIV. How we may comfort ourselves against the fear of being rejected by God.  
HErein we must take the same course 
See Dr. Donne's Serm. on Esa. 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. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Graec. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  written in an entire book, not in pieces, and several 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) do not prove as much, we are safe enough.  
2. If it were written in the husband's bedchamber, it was invalid also, and of no force: So if we have nothing to plead for our final rejection by God, but only God's eternal decree of Reprobation, which in his ecret and sacred Counsel (as it were in his bedchamber) is past upon men, we are not much to be troubled at that; especially if we find in ourselves the evident tokens of our effectual vocation, which is the way to make sure our election, 2 Pet. 1. 10.  
3. If it were not written by a public notary, that made it also invalid, and of no force: So if our final rejection by God be only ascertained to us by private men, and not by the public ministry of the Word, who only have authority to bind and lose, Joh. 20. 23. we are not much to be disheartened.  
4. If the Bill, or Book of Divorce, were interlined, it was also invalid, and of no force: So if the Bill, or Book of God's final rejection of us, be interlined with the blood 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 also invalid, and of no force: So if we can (as we read this fearful 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, isaiah. 38. 5. or Peter, Mat. 26. 75. it will be of no force against us.   

Expression LXXXV. How dangerous a thing it is; carelessly to neglect the hearing of the Word.  
THey say there is a way of Castration by cutting of the ears; for 
See Dr. Donne's 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 barrenness, 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, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}; which the Latin 
See B. Andrews Serm▪ part. 2. pag. 136.  likewise expresseth in Agere, and Facere: Agere, as in music; where when 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 do, vanisheth; but of the Factors d●ing, there is a gain, a real thing remaineth. Now when the Scriptures exhort us to be doers of the Word, as Jam. 1. 22. the word they use, is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Fact●res; to show, 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 do as they do, to bring home with us some gain, for our heavenly Master's glory, and our own souls good: Convertendo Scripturas 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.   

Expression LXXXVII. That one kingdom of Heaven, which God's Children shall enjoy hereafter, is more worth than all the kingdoms of this World.  
THe Story makes mention, that when 
See M. Harris on Mat. 5. 3. pag. 58.  Charles the Fift, in a challenge to the King of France, commanded his Herald to proclaim it with all his titles; as, Charles Emperor 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 battle to Charles Emperor of Germany, &c. Intimating, that one kingdom of France was more worth than all those empty titles. So may we, that are God's Children, oppose the kingdom of Heaven to all the kingdoms 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 afford, let us cry, Heaven, Heaven, Heaven; that answers to all.   

Expression LXXXVIII. That God's Children should do nothing unworthy of the Children of God their Father.  
FOr here in God's Children should do, as 
See 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 do any thing of importance, he took this picture, and kissing it, said, Dear Father, I wish I may not speak, or do any thing in this business (that I am now undertaking) unworthy of thy name. And so should God's Children do too, in all their undertakings, call to mind that God is their Father, and do nothing unworthy, or unbeseeming the Children of such a Father.   

Expression 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 the 
See Will●t on Levit. pag. 266.  weasel, which conceiveth in the ear, and bringeth forth in the mouth.   

Expression XC. What is the right way to become one of Christ's Disciples.  
HErein we must do, as that cunning 
See B. jewels Ser. at Court, pag: 104.  Musician (of whom we read) would have his Scholars to do, that were put to him to learn music; 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 minstrel in the Town, to hear him a while: but withal he gave them this Item, saying, Whatsoever you see him do, see that you avoid it, for he is unlearned, and his manner of fingering is nought; see therefore that in playing, you for your parts do the contrary. So whosoever will be one of Christ's Disciples, must have a care to mark and observe what courses wicked men take, and to do 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 only 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 Lord's commandment, 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.  
We read of a certain juggler's 
Greg. Nyssen. tom. 2. De Professione Christiana.  Ape, which being attired like a reasonable Creature, and dancing curiously to his Master's Instrument, deceived the people of Alexandria, until 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 
* {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Lucian.  Ape is an Ape, though he be clad never so gaily. And this doth Gregory Nyssen apply to men, that call themselves Christians, profess 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 fullness of sin, 
See Gen. 15. 16. Joel 3. 13.  unto which when the wicked ones come, God's Judgements are at hand.  
We read in the Prophet Zachary 
Zech. 5. 6, &c. See Mr. Edw. Rainolds Ser. on Eccles. 1. 24. pag 49.  of an Ephah, a measure whereinto all the wickedness of the Jews (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 firmness, immutability and heaviness of God's Decree, and council, 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 God's swift and irreversible fury, and carry the Ephah between Heaven and Earth (intimating the public Declaration of the righteous judgements of God) into the Land of Shinar, to build it there an house; denoting the constant and perpetual 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.  is like fire, and our body is like a seething pot. Now a seething pot (we know) may be cooled divers ways. 1. By withdrawing the fuel that thus makes it boil 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 boil over with lust. 1. We must withdraw the fuel that nourisheth it, keeping a more temperate and moderate diet than before. 2. We must stir, and lade the pot, by exercising our bodies in some honest and lawful calling. 3. If this will not do it, we must make use of water. 1. Of the water of true penitential tears for our former lustful, and luxurious lives. And 2. Of that water of our own cistern, which Solomon speaks of, Prov. 5. 15. and which Saint Paul, 1 Corinth. 7. 2. calls, the having of a man's own wife; for that he there showeth, vers. 9 to be an excellent means to allay these fiery and burning lusts. And Lastly, If all this will not do it, than 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 uncleanness of life.   

Expression XCVI. How the body and blood of Christ, with all the benefi●s of his death and passion, may become ours, by the worthy receiving of the Lord's Supper.  
FOr it is here, as it is in conveying 
See Dr. Joh. White's 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 virtue 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 and wine we call them not, but the Sacrament of the body and blood of our Saviour Christ; the which whosoever receiveth worthily, receiveth therewith, by virtue of Christ's Word, and Promise, the very body and blood 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 only Panem Domini (as the Fathers speak) The Bread of the Lord; 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.  
Luther writes of one Staupitius, a 
Luth. in Gal. cap. 5.  godly learned man, how that he had vowed a thousand times, that he would become a better man; yet for all his vows, 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 of profiting, and continual endeavouring to be perfect, is perfection.   

Expression XCVIII. That God's Children must be sanctified throughout. 1 Thes. 5. 23.  
THe Scriptures usually call God's 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 God's residence, and therefore was called Sanctum Sanctorum, the most holy place: The next to that was Sanctum, holy; and the rest Sanctuarium, partaking of holiness, though in a lower degree. So in God's Children, the heart & soul of man being the place of God's residence, must be most holy; the senses coming nearest to that, must be the holiest next; and our bodies, the outermost parts of this spiritual Temple, must have their measure of holiness too, for even they are to 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. Saunderson's 1 Ser. ad Populum, pag. 299.  have set down sundry notes, and marks, whereby to make this trial: but I shall only 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 do for God's sake (in obedience to his commands) we do it equally.  
2. Constancy; for (as Seneca observes 
Senec. 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 of Truth in Hebrew; for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Emeth, 
Vide Cornel. à Lap. in Ep. Pauli, pag. 328. col. 2. b.  in Hebrew, which signifieth Truth, cometh from the root {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 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, Vniversalia 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, than all is not right: but if he be of an indifferent equal 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 universal, equally bent upon all good, and equally set against all evil 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 only 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 Latin renders thus (hoc est omnis homo, this is all man) or as Junius and Tremelius 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 rabbins have wittily observed, there are 
Vide Tostat. in 1 Ruth, qu. 24. Munster. in precept. 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 days in the year; and 248 Affirmative, as many as be joints in man's body: to show, that God looks that the whole man, all the days of his life, should serve him, and keep his Commandments.  
Which that we may the better do, 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.    

A CATALOGUE of some special Books Printed for Richard Royston, at the Angel in Ivy-lane, London.  

The Names of several Treatises and Sermons written by Jer. Taylor, D. D. Viz. 

1. The Liberty of Prophesying, in 4o.  
2. Episcopacy Asserted, in 4o.  
3. The History of the Life and Death of the Ever-Blessed Jesus Christ, in 4o.  
4. An Apology for Authorised and Set-forms of liturgy, in 4o.  
5. The Rules and Exercises of Holy-Living, in 12o.  
6. The Rules and Exercises of Holy-Dying, in 12o.  
7. Twenty eignt Sermons preached at Golden-Grove; together with a Sermon preached at Oxon. on the Anniversary of the fift of November, in fol.    
The practical Catechism, with all the other English Treatises of Henry Hammond, D. D. in two Volumes, in 4o.  
Certamen Religiosum; or, A Conference between the late King of England, and the Marquess of Worcestor, concerning Religion, at Ragland Castle; together with a Vindication of the Protestant Cause, by Chr. Cartwright, in 4o.  
The Psalter of David, with Titles and Collects, according to the matter of each Psalm, by the Right Honourable Chr. Hatton, in 12o.  
Boanerges and Barnabas, or Judgement and Mercy for wounded and afflicted Souls, in several Soliloquies, by Francis Quarls, in 12o.  
The Life of Faith in Dead times, by Chr▪ Hudson, in 12o.  
Motives for Prayer upon the seven days of the Week, by Sir Richard Baker Knight, in 12o.  
The Guide unto True blessedness, or a Body of the Doctrines of the Scriptures, directing man to the saving Knowledge of God, by Sam. Crook, in 12o.  
Six excellent Sermons upon several occasions, preached by Ed. Willan, Vicar of Hoxne, in 4o.  
Animadversions and Observations upon Sir Walter Raleigh's History of the World, by Alex. Rosse, in 12o.  
The Dipper dipped, or the Anabaptiss ducked and plunged over head and ears; By Daniel Featl●y D. D. in 4o.  
Hermes Theologus, a Divine Mercury; new Descants upon old Records, by Theoph. Wod●note, in 12o.  
Philosophical Elements, concerning Government and civil Society, by Thomas Hobbes of Malmesbury, in 12o.  
An Essay upon Statius, or the five first Books of Publ. Papi●ius Statius his Thebais, by Tho. Stephen's schoolmaster in S. Edmonds-Bury, in 8o.  
Nomenclatura Brevis Anglo-Latino-Graeca, in usum Scholae Westmonasteriensis, per F. Gregory, in 8o.  
Grammatices Graecae Enchiri●ion in usum Scholae Collegialis Wigorniae, in 8o.  
Devotion digested, in several Discourses and Meditations upon the Lord's most holy Prayer; together with additional Exercitations upon Baptism, the Lord's Supper, Heresies, Blasphemy, the Creatures, Sin, the Souls Pantings after God, the Mercies of God, the soul's Complaint of it Absence from God, by Peter Samwaies Fellow lately Resident in Trinity Coll. Cambridge.  
A Discourse of Holy love, by which the Soul is united unto God: Containing the various Acts of Love, the proper Motives, and the Exercises of it, in order to Duty and Perfection, by Sir George Stroad Knight.  
Of the Division between the English and Romish Church upon the Reformation; By way of answer to the seeming plausible pretences of the Romish Party; by Henry Ferne.   
The End.