BX  5037    .B48   1842  v. 10 
 Beveridge,   William,  1637- 
 
 1708. 
 
 The  theological  works  of 
 William  Beveridge,  D.D. 
 
Digitized  by 
 
 the  Internet  Archive 
 
 in  2014 
 
 https://archive.org/details/theologicalworks10beve 
 
THE 
 
 THEOLOGICAL  WORKS 
 
 OF 
 
 WILLIAM  BE  VERIDGE,  D.D. 
 
 SOMETIME  LORD  BISHOP  OF  ST.  ASAPH. 
 
 VOL.  X. 
 THESAURUS  THEOLOGICUS. 
 
 OXFORD : 
 
 JOHN   HENRY  PARKER. 
 MDCCCXLVII. 
 
LONDON: 
 
 GEORGE  BARCLAY)  CASTLE  STREET,  LEICESTER  SQUARE. 
 
OE, 
 
 A  COMPLETE 
 
 SYSTEM  OF  DIVINITY: 
 
 SUMMED   UP  IN 
 
 BRIEF  NOTES  UPON  SELECT  PLACES 
 
 OF  THE 
 
 OLD  AND  NEW  TESTAMENT. 
 
 WHEREIN 
 
 THE  SACRED  TEXT  IS  REDUCED  UNDER  PROPER  HEADS,  EXPLAINED  AND 
 ILLUSTRATED  WITH  THE  OPINIONS  AND  AUTHORITIES  OF 
 THE  ANCIENT  FATHERS,  COUNCILS,  &c. 
 
 VOL.  II 
 
 LONDON: 
 Printed  by  Geo.  James,  for  Rich.  Smith  in 
 Exeter- Exchange  in  the  Strand.  MDCCXI. 
 
CONTENTS. 
 
 Rom.  i.  21.  Because  that,  when  they  knew  God,  they  glorified  Him 
 not  as  God,  neither  were  thankful,  &c.  .        Page  1 
 
 Rom.  iv.  25.  Who  was  delivered  for  our  offences,  and  was  raised  again 
 for  our  justification       ......  7 
 
 Rom.  vi.  12.  Let  not  sin  therefore  reign  in  your  mortal  body    .  9 
 
 Rom.  vi.  23.  The  wages  of  sin  is  death  .        .        .        .  .11 
 
 Rom.  viii.  34.  Who  is  he  that  condemneth?  It  is  Christ  that  died, 
 yea  rather,  that  is  risen  again,  w-ho  is  even  at  the  right 
 hand  of  God,  who  also  maketh  intercession  for  us  13 
 
 Rom.  x.  17.  So  then,  faith  cometh  by  hearing,  and  hearing  by  the 
 word  of  God       .       .       .        .       .       .  .15 
 
 Rom.  xi.  33.  0  the  depth  of  the  riches  both  of  the  wisdom  and  know- 
 ledge of  God!  18 
 
 Rom.  xii.  1.  I  beseech  you  therefore,  brethren,  by  the  mercies  of  God, 
 that  ye  present  your  bodies  a  living  sacrifice,  holy,  accept- 
 able unto  God,  which  is  your  reasonable  service         .  20 
 
 Rom.  xii.  2.  And  be  not  conformed  to  this  world,  &c.       .  .23 
 
 Rom.  xii.  3.  For  I  say,  through  the  grace  given  unto  me,  to  every 
 man  that  is  among  you,  not  to  think  of  himself  more  highly 
 than  he  ought  to  think;  but  to  think  soberly,  according  as 
 God  hath  dealt  to  every  man  the  measure  of  faith     .  26 
 
 Rom.  xii.  9.  Let  love  be  without  dissimulation.  Abhor  that  which  is 
 evil  28 
 
 Rom.  xii.  9.  Cleave  to  that  which  is  good       .        .        .  .30 
 
 Rom.  xii.  10,  11.  Be  kindly  affectioned  one  to  another  with  brotherly 
 love;  in  honour  preferring  one  another;  not  slothful  in 
 business       .        .        .       .        .        .        .  .32 
 
VI 
 
 CONTENTS. 
 
 Rom.  xii.  11.  Fervent  ffl  spirit;  serving  the  Lord   .        .     Page  34 
 Rom.  xii.  12.  'Rejoicing  in  hope;  patient  in  tribulation    .        .  37 
 Rom.  xii.  12.  Continuing  instant  in  prayer    .        .        .  .39 
 Rom.  xii.  13.  Distributing  to  the  necessity  of  saints         .        .  42 
 Rom.  xii.  13,  14,  15,  16.  Given  to  hospitality.     Bless  them  which 
 persecute  you:  bless,  and  curse  not.    Bejoice  with  them  that 
 do  rejoice,  and  weep  u  ith  them  that  weep.    Be  of  the  same 
 mind  one  toward  another     .....  44 
 Rom.  xii.  16.  Be  not  wise  in  your  own  conceits       ...  46 
 Rom.  xii.  17.  Fiecompense  to  no  man  evil  for  evil.    Provide  things 
 honest  in  the  sight  of  all  men         .       .        .  .49 
 Rom.  xii.  18,  19.  If  it  be  possible,  as  much  as  lieth  in  you.  live  peace- 
 ably with  all  men.    Dearly  beloved,  avenge  not  yourselves, 
 but  rather  give  place  unto  wrath  .        .        .  .51 
 Rom.  xiii.  1.  Let  every  soul  be  subject  unto  the  higher  powers    .  54 
 Rom.  xiii.  7.  Bender  therefore  to  all  their  dues       ...  56 
 Rom.  xiii.  13,  14.  Let  us  walk  honestly  as  in  the  day ;  not  in  rioting 
 and  drunkenness,  not  in  chambering  and  wantonness,  not  in 
 strife  and  envying.  But  put  ye  on  the  Lord  Jesus  Christ  60 
 1  Cor,,  vi.  20.  For  ye  are  bought  with  a  price :  therefore  glorify  God 
 in  your  body,  and  in  your  spirit,  which  are  God's     .  61 
 1  Cor.  ix.  24.  So  run  that  ye  may  obtain      ....  64 
 1  Cob.  x.  14.  Wlxerefore,  my  dearly  beloved,  flee  from  idolatry  65 
 1  Cob.  x.  16.  TJie  cup  of  blessing  which  we  bless,  is  it  not  the  com- 
 munion of  the  blood  of  Christ/    Tlxe  bread  which  we  break, 
 is  it  not  the  communion  of  the  body  of  Clxrist  ?  .  68 
 
 1  Cor.  x.  31.  Whether  therefore  ye  eat,  or  drink,  or  whatsoever  ye  do, 
 do  all  to  the  glory  of  God  .....  72 
 1  Cor.  xl.  1.  Be  ye  followers  of  me,  even  as  I  also  am  of  Christ  74 
 1  Cor.  xi.  23.  For  I  have  received  of  the  Lord  ...  78 
 1  Cor.  xi.  24.  And  said.  Take,  eat       .       .  .  .80 
 
 1  Cor.  xi.  24.  This  is  my  body,  &c  83 
 
 1  Cor.  xi.  24.  &c.  This  do  in  remembrance  of  me  ...  85 
 1  Cor.  xi.  26.  For  as  often  as  ye  eat  this  bread,  and  drink  this  cup, 
 ye  do  shew  the  Lord 's  death  till  He  come         .        .  87 
 1  Cor.  xi.  28.  But  let  a  man  examine  himself  and  so  let  him  eat  of 
 that  bread  and  drink  of  that  cup     ....  89 
 1  Cob.  xi.  29.  For  he  that  eateth  and  drinketh  unworthily,  eateth  and 
 drinketh  damnation  to  himself,  not  discerning  the  Lord's 
 body  92 
 
CONTENTS. 
 
 vii 
 
 1  Cor.  xv.  20.  But  now  is  Christ  risen  from  the  dead,  and  become  the 
 first-fruits  of  them  that  slept       .       .       .        Page  95 
 
 1  Cor.  xvi.  13.  Watch  ye,  stand  fast  in  the  faith,  quit  you  like  men, 
 
 be  strong  ........  97 
 
 2  Cor.  i.  12.  For  our  rejoicing  is  this,  &c.  ...  101 
 2  Cor.  i.  12.  That  in  simplicity  and  godly  sincerity  .  .  103 
 2  Cor.  v.  17.  Behold,  all  things  are  become  new  .  .  106 
 2  Cor.  v.  21.  For  He  hath  made  Him  to  be  sin  for  us,  who  knew 
 
 no  sin,  that  ive  might  be  made  the  righteousness  of  God  in 
 
 Him       .  107 
 
 2  Cor.  vii.  1.  Having  therefore  these  promises,  dearly  beloved,  let  us 
 cleanse  ourselves  from  all  filthiness  of  the  flesh  and  spirit 
 
 109 
 
 2  Cor.  vii.  1.  Perfecting  holiness  in  the  fear  of  God  .  .  Ill 
 2  Cor.  xii.  9.  My  grace  is  sufficient  for  thee  .  .  .  113 
 2  Cor.  xiii.  5.  Examine  yourselves,  ivhether  ye  be  in  the  faith  116 
 2  Cor.  xiii  11.  Finally,  brethren,  farewell.  Be  perfect,  be  of  good 
 comfort,  be  of  one  mind,  live  in  peace ;  and  the  God  of  love 
 and  peace  shall  be  with  you  .  .  .  .  122 
 2  Cor.  xiii.  11.  And  the  God  of  love,  &c  124 
 
 Gal.  iv.  4.  But  when  the  fulness  of  the  time  was  come,  God  sent  forth 
 His  Son,  made  of  a  woman,  &c.   -      .        .        .  126 
 
 Gal.  iv.  6.  And  because  ye  are  sons,  God  hath  sent  forth  the  Spirit  of 
 His  Son  into  your  hearts,  crying,  Abba,  Father    .  128 
 Gal.  v.  19.  Now  the  works  of  the  flesh  are  manifest,  which  are  these; 
 
 Adultery,  &c.  129 
 
 Gal.  v.  19.  Fornication,  &c.    .       .  .       .       .  132 
 
 Gal.  v.  20.  Witchcraft,  hatred,  &c  135 
 
 Gal.  v.  20.  Variance,  &c.        ......  140 
 
 Gal.  v.  20.  Strife,  seditions,  heresies         .        .        .        .  143 
 
 Gal.  v.  21.  Envying s,  murders,  &c.  .       .       .       .       .  147 
 
 Gal.  v.  21.  Drunkenness         .       .       .       .        .       .  150 
 
 Eph.  ii.  3.  And  were  by  nature  the  children  of  wrath,  even  as  others 
 
 152 
 
 Eph.  iv.  1.  I,  therefore,  the  prisoner  of  the  Lord,  beseech  you,  that  ye 
 walk  worthy  of  the  vocation  wherewith  ye  are  called  .155 
 Eph.  iv.  2.  With  all  lowliness  and  meekness,  &c.         .        .  158 
 
 Eph.  iv.  2.  And  meekness,  with  long-suffering,  forbearing  one  another 
 
 160 
 
viii 
 
 CONTENTS. 
 
 Eph.  iv.  22.  That  ye  put  off,  concerning  the  former  conversation,  the 
 
 old  man,  &c.     .....  Page  162 
 
 Eph.  iv.  23,  [24].  And  be  renewed  in  the  spirit  of  your  mind.  [And 
 
 that  ye  put  on  the  new  man]  .  .  .  .  164 
 Eph.  v.  1.  Be  ye  therefore  followers  of  God,  as  dear  children  166 
 Eph.  v.  14.  Wherefore  He  saith,  Awake,  thou  that  sleepest,  and  arise 
 
 from  the  dead,  and  Christ  shall  give  thee  light  .  168 
 Eph.  v.  15.  See  then  that  ye  walk  circumspectly,  not  as  fools,  but  as 
 
 wise         ........  169 
 
 Eph.  v.  16.  Redeeming  the  time,  because  the  days  are  evil  .  172 
 Eph.  vi.  4.  And,  ye  fathers,  provoke  not  your  children  to  wrath:  but 
 
 bring  them  up  in  the  nurture  and  admonition  of  the  Lord. 
 Provoke  not,  Col.  iii.  21        .        .        .        .  174 
 Eph.  vi.  11.  Put  on  the  whole  armour  of  God,  that  ye  may  be  able  to 
 
 stand  against  the  wiles  of  the  devil  .  .  .  175 
 Eph.  vi.  14.  Stand  therefore,  having  your  loins  girt  about  with  truth, 
 
 and  having  on  the  breastplate  of  righteousness  .  177 
 Eph.  vi.  15,  16.  And  your  feet  shod  with  the  preparation  of  the 
 
 gospel  of  peace.    Above  all,  taking  the  shield  of  faith, 
 
 wherewith  ye  shall  be  able  to  quench  all  the  fiery  darts  of 
 
 the  wicked        .        .        .        .        .        .       .  180 
 
 Eph.  vi.  17.  And  take  the  helmet  of  salvation,  and  the  sword  of  the 
 
 Spirit,  which  is  the  word  of  God  .  .  .  182 
 Philip,  i.  21.  For  to  me  to  live  is  Christ,  and  to  die  is  gain  184 
 Philip,  i.  23.  For  I  am  in  a  strait  betwixt  two,  having  a  desire  to 
 
 depart,  and  to  be  with  Christ;  which  is  far  better  186 
 Philip,  i.  23.  It  is  better  to  be  with  Christ  than  here  .  187 
 Philip,  i.  27.  Only  let  your  conversation  be  as  it  becometh  the  Gospel 
 
 of  Chist  188 
 
 Philip,  ii.  12.  Work  out  your  own  salvation  with  fear  and  trembling 
 
 192 
 
 Philip,  iii.  I.  Finally,  my  brethren,  rejoice  in  the  Lord  .  198 
 Philip,  iv.  5.  Let  your  moderation  be  known  unto  all  men.  The 
 
 Lord  is  at  hand        ......  203 
 
 Col.  i.  14.  In  whom  we  have  redemption  through  His  blood,  even  the 
 
 forgiveness  of  sins      ......  205 
 
 Col.  iii.  1.  If  ye  then  be  risen  with  Christ,  seek  those  things  which  are 
 
 above,  where  Christ  sitteth  on  the  right  hand  of  God  210 
 Col.  iii.  2.  Set  your  affections  on  things  above,  not  on  things  on  the 
 
 earth  212 
 
CONTENTS. 
 
 ix 
 
 Col.  iii.  5.  Covetousness,  which  is  idolatry         .        .      Page  215 
 1  Thess.  iv.  1.  Furthermore  then  ive  beseech  you,  brethren,  and  exhort 
 you  by  the  Lord  Jesus,  that  as  ye  have  received  of  us  how  ye 
 ought  to  walk  and  to  please  God,  &c.   .        .       .  219 
 
 1  Thess.  iv.  1.  So  ye  would  abound  more  and  more    .       .  221 
 1  Thess.  v.  16.  Rejoice  evermore      .....  223 
 
 1  Thess.  v.  17.  Pray  without  ceasing       ....  224 
 
 1  Thess.  v.  18.  In  every  thing  give  thanks         .       .       .  229 
 1  Thess.  v.  19,  [20].  Quench  not  the  Spirit.    [Despise  not  prophesy- 
 ings]       ........  231 
 
 1  Tim.  i.  15.  This  is  a  faithful  saying,  and  worthy  of  all  acceptation, 
 that  Christ  Jesus  came  into  the  world  to  save  sinners;  of 
 whom  I  am  chief      ......  233 
 
 1  Tim.  ii.  1,  2,  3.  I  exhort  therefore,  that  first  of  all,  supplications, 
 prayers,  intercessions,  and  giving  of  thanks,  be  made  for  all 
 men :  for  kings,  and  for  all  that  are  in  authority,  that  we 
 may  lead  a  quiet  and  peaceable  life,  in  all  godliness  and 
 honesty.  For  this  is  good  and  acceptable  in  the  sight  of 
 God  our  Saviour     .       .       .       .       .       .  235 
 
 1  Tim.  ii.  5.  For  there  is  one  God,  and  one  mediator  between  God 
 and  men,  the  man  Christ  Jesus        .        .        .  237 
 
 1  Tim.  iv.  8.  For  bodily  exercise  profiteth  little  :  but  godliness  is 
 profitable  unto  all  things,  having  promise  of  the  life  that 
 now  is,  and  of  that  which  is  to  come       .        .  242 
 
 1  Tim.  vi.  6.  But  godliness  with  contentment  is  great  gain    .  245 
 
 2  Tim.  ii.  19.  And,  Let  every  one  that  nameth  the  name  of  Christ 
 
 depart  from  iniquity         .        .        .        .        .  247 
 
 2  Tim.  iv.  7,  8.  I  have  fought  a  good  fight,  I  have  finished  my  course, 
 I  have  kept  the  faith:  Henceforth  there  is  laid  up  for  me  a 
 crown  of  righteousness,  which  the  Lord,  the  righteous  Judge, 
 shall  give  me  at  that  day :  and  not  to  me  only,  but  unto  all 
 them  also  that  love  His  appearing       .        .       .  249 
 
 Tit.  ii.  11,  12.  For  the  grace  of  God  that  bringeth  salvation  hath 
 appeared  to  all  men,  teaching  us  that,  denying  ungodliness 
 and  worldly  lusts,  we  should  live  soberly,  righteously,  and 
 godly,  in  this  present  world      .        .        .       .  252 
 
 Tit.  ii.  13.  Looking  for  that  blessed  hope,  and  the  glorious  appearing 
 of  the  great  God  and  our  Saviour  Jesus  Christ     .  265 
 
X 
 
 CONTENTS. 
 
 Tit.  ii.  14.  Who  gave  Himself  for  us,  that  He  might  redeem  us  from 
 all  iniquity,  and  purify  unto  Himself  a  2^culiar  people, 
 zealous  of  good  works       ....      Page  269 
 
 Heb.  vii.  25.  WJierefore  He  is  able  to  save  them  to  the  uttermost  that 
 come  unto  God  by  Him,  seeing  He  ever  liveth  to  make  inter- 
 cession for  them        .        .       .        .  .  .  277 
 
 Heb,  ix.  27,  28.  And  as  it  is  appointed  unto  men  once  to  die,  but 
 after  this  the  judgment:  so  Christ  ivas  once  offered  to  bear 
 the  sins  of  many ;  and  unto  them  that  look  for  Him  shall 
 He  appear  the  second  time  without  sin  unto  salvation  288 
 
 Heb.  x.  38.  Now  the  just  shall  live  by  faith       .        .       .  289 
 
 Heb.  xi.  5.  For  before  his  translation  he  had  this  testimony,  that  he 
 pleased  God  292 
 
 Heb.  xii.  10.  But  He  for  our  profit,  that  we  might  be  partakers  of 
 His  holiness  295 
 
 Heb.  xiii.  5,  6.  For  He  hath  said,  I  will  never  leave  thee,  nor  for- 
 sake thee.  So  that  ice  may  boldly  say,  The  Lord  is  my 
 helper      ........  297 
 
 Jam.  i.  5.  If  any  of  you  lack  wisdom,  let  him  ask  of  God,  that  giveth 
 to  all  men  liberally,  and  upbraideth  not ;  and  it  shall  be 
 given  him        .       .        .       .        .       .        .  299 
 
 Jam.  ii.  18.  And  I  will  shew  thee  my  faith  by  my  works       .  307 
 
 Jam.  ii.  26.  For  as  the  body  without  the  sjrir it  is  dead,  so  faith  without 
 ivorks  is  dead  also     .        .        .        .  -  .  310 
 
 Prov.  xxi.  2.  But  the  Lord  pondereth  the  hearts         .        .        3]  2 
 
 Eccles.  viii.  12.  Though  a  sinner,  &c.  It  shall  certainly  be  well 
 with  them  that  fear  God  314 
 
 Eccles.  ix.  10.  Wliatsoever  thy  hand  findeth  to  do,  do  it  with  thy 
 might,  &c.        .  •   .        .        .        .        .  316 
 
 Eccles.  xii.  7.  Then  shall  the  dust  return  to  the  earth  as  it  was:  and 
 the  spirit  shall  return  unto  God  who  gave  it         .  317 
 
 Eccles.  xii.  1.  Bemember  now  thy  Creator  in  the  days  of  thy 
 youth  319 
 
 Eccles.  xii.  13.  Let  us  hear  the  conclusion  of  the  whole  matter :  Fear 
 God  and  keep  His  commandments  :  for  this  is  the  whole  duty 
 of  man   323 
 
 Cant.  v.  16.  This  is  my  beloved,  and  this  is  my  friend,  0  daughters 
 of  Jerusalem     .......  325 
 
 Isa.  i.  2.  Hear,  0  heavens,  and  give  ear,  0  earth:  for  the  Lord  hath 
 spoken,  I  have  nourished  and  brought  up  children,  and  they 
 have  rebelled  against  me     .       .        .       .        .  350 
 
CONTENTS. 
 
 xi 
 
 Isa.  i.  5.  Why  should  ye  be  stricken  any  more?     .        .    Page  352 
 Isa.  ix.  6.  For  unto  us  a  child  is  born,  unto  us  a  Son  is  given:  and 
 the  government  shall  be  upon  His  shoulder:  and  His  name 
 
 shall  be  called  Wonderful,  &c  353 
 
 Isa.  ix.  6.  And  His  name  shall  be  called  Wonderful,  Counsellor,  the 
 Mighty  God,  the  Everlasting  Father,  the  Prince  of  Peace  355 
 Isa.  ix.  21.  For  all  this  His  anger  is  not  turned  away,  &c.  357 
 Isa.  xxvi.  9.  For  when  Thy  judgments  are  in  the  earth,  the  inhabitants 
 of  the  world  will  learn  righteousness    .        .        .  358 
 Isa.  liii.  5.  But  He  was  wounded  for  our  transgressions,  &c.  360 
 Jer.  ii.  13.    For  my  people  have  committed  two  evils:  they  have 
 forsaken  Me  the  fountain  of  living  waters,  &c.       .  363 
 Jer.  ii.  13.  And  hewed  them  out  cisterns,  broken  cisterns,  that  can 
 hold  no  water    .......  365 
 
 Jer.  ix.  3.  And  they  know  not  me,  saith  the  Lord       .       .  367 
 Jer.  ix.  9.  Shall  I  not  visit  them  for  these  things  ?  saith  the  Lord. 
 
 Shall  not  my  soul  be  avenged  on  such  a  nation  as  this  ?  372 
 Jer.  x.  1.  Hear  ye  the  word  which  the  Lord  speaketh  .        .  373 
 Lam.  iii.  22.  It  is  of  the  Lord's  mercies  that  we  are  not  consumed, 
 because  His  compassions  fail  not         .        .       .  375 
 Lam.  iii.  39.  Wherefore  doth  a  living  man  complain,  a  man  for  the 
 punishment  of  his  sins  ?     .....  377 
 
 Lam.  iii.  40.  Let  us  search  and  try  our  ways,  and  turn  again  to  the 
 
 Lord  379 
 
 Lam.  iii.  40.  And  turn  again  to  the  Lord  ....  382 
 Ezek.  xviii.  30.  Repent,  and  turn  yourselves  from  all  your  trans- 
 gressions;  so  iniquity  shall  not  be  your  ruin         .  384 
 Ezek.  xxiii.  38.  And  have  profaned  my  Sabbatlis       .        .  388 
 Hos.  iv.  6.  My  people  are  destroyed  for  lack  of  knowledge,  &c.  391 
 Hos.  vi.  6.  I  desired  mercy,  and  not  sacrifice;  and  the  knowledge  of 
 God  more  than  burnt  offerings    ....  393 
 Joel  ii.  13,  14.   Fiend  your  heart,  and  not  your  garments,  and 
 turn  unto  the  Lord  your  God:  for  He  is  gracious  and 
 merciful,  slow  to  anger,  and  of  great  kindness,  and  repenUth 
 Him  of  the  evil.    Who  knoweth  if  he  will  return  and  repent, 
 and  leave  a  blessing- behind  him;  even  a  meat-offering  and 
 
 a  drink-offering  unto  the  Lord  your  God  ?  .  .  394 
 Mic.  vi.  8.  He  hath  shewed  thee,  0  man,  what  is  good ;  and  what 
 
 doth  the  Lord  require  of  thee  ?    .        .       .       .  396 
 
 Mic.  vi.  8.  But  to  do  justly  400 
 
 Mic.  vi.  8.  Love  mercy    .       .       .       .       .       .       .  401 
 
Xll 
 
 CONTENTS. 
 
 Mic.  vi.  8*  And  to  icalk  humbly  with  thy  God  .  .  Page  403 
 Zeph.  iii.  2.  She  obeyed  not  the  voice  ....  406 
 Zeph.  iii.  2.  She  received  not  correction  ....  409 
 Zeph.  iii.  2.  She  trusted  not  in  the  Lord  .  .  .  .  411 
 Zeph.  iii.  2.  She  drew  not  near  to  her  God       .        .       .  416 
 
 Zech.  i.  3.  Thus  saith  the  Lord  of  Hosts ;  Turn  ye  unto  me,  saith 
 the  Lord  of  Hosts,  and  I  will  turn  unto  you,  &c.  .  417 
 
 1  Peter  ii.  5.  Ye  also,  as  lively  stones,  are  built  up  a  spiritual  house, 
 
 an  holy  priesthood,  to  offer  up  spiritual  sacrifices,  acceptable 
 to  God  by  Jesus  Christ       .        .        .       .       .  423 
 
 2  Peter  i.  2.  Grace  and  peace  be  multiplied  unto  you  through  the 
 
 knowledge  of  God,  and  of  Jesus  our  Lord    .       .  424 
 2  Peter  i.  5.  And  besides  this,  giving  all  diligence,  add  to  your  faith 
 virtue      ........  427 
 
 2  Peter  i.  5.  And  to  virtue,  knowledge     ....  428 
 
 2  Peter  i.  6.   And  to  knowledge,  temperance ;  and  to  temperance, 
 patience   ........  430 
 
 2  Peter  i  6.  And  to  patience,  godliness    ....  432 
 
 2  Peter  i.  6,  7.  And  to  godliness,  brotherly  kindness;  and  to  bro- 
 therly kindness,  charity      .....  433 
 
 2  Peter  i.  10.  Wherefore  the  rather,  brethren,  give  diligence  to  make 
 your  calling  and  election  sure     ....  435 
 
 2  Peter  iii.  2.  That  ye  may  be  mindful  of  the  words  which  were 
 spoken  before  by  the  holy  prophets,  and  of  the  com- 
 mandment of  us  the  Apostles  of  the  Lord  and  Saviour  437 
 
 2  Peter  iii.  18.  Grow  in  grace  439 
 
 1  John  i.  9.  If  we  confess  our  sins,  He  is  faithful,  and  just  to  forgive 
 us  our  sins,  and  to  cleanse  us  from  all  unrighteousness  441 
 1  John  ii.  3.  Hereby  ice  do  know  that  we  know  Him,  if  we  keep  His 
 commandments         ......  443 
 
 1  John  ii.  15.  Love  not  the  world     .....  445 
 
 1  John  ii.  16.  For  all  that  is  in  the  world,  the  lust  of  the  flesh,  the 
 lust  of  the  eyes,  and  the  pride  of  life,  kc.     .       .  447 
 
 1  John  iii.  4.  Sin  is  the  transgression  of  the  law        .       •.  450 
 1  John  iii.  9.  Whosoever  is  born  of  God  doth  not  commit  sin  459 
 1  John  iii.  14.  We  know  that  we  have  passed  from  death  unto  life, 
 because  we  love  the  brethren.    He  that  loveth  not  his  brother, 
 abideth  in  death        .        .        .        .        .        .  461 
 
 1  John  iv.  13.  Hereby  know  we  that  we  dwell  in  Him,  and  He 
 in  us,  &c.        .......  463 
 
CONTENTS.  Xlii 
 
 1  John  iv.  13.  Because  He  hath  given  us  of  His  Spirit       Page  464 
 1  John  v.  7.   For  there  are  Three  that  bear  record  in  heaven,  the 
 Father,  the  Word,  and  the  Holy  Ghost:  and  these  Three 
 are  One  ........  469 
 
 1  John  v.  21.  Little  children  keep  yourselves  from  idols       .  471 
 
 De  Ritibus  Ecclesiasticis    ......  473 
 
 1  Cor.  xi.  16.  Si  quis  autem  contentiosus  esse  videtur ;  nos  talem 
 consuetudinem  non  habemus,  neque  ecclesia  Dei     .  474 
 
 A  Funeral  Sermon  preached  at  Eling        .       .       .  490 
 1  Cor.  xv.  52.  For  the  trumpet  shall  sound,  and  the  dead  shall  be 
 raised  incorruptible,  and  ice  shall  be  changed       .  490 
 
 A  Funeral  Sermon,  panegyrical  .       .        .        .        .  505 
 
 Rev.  xiv.  13.  2"  heard  a  voice  from  heaven,  saying,  Write;  From 
 henceforth  blessed  are  the  dead  which  die  in  the  Lord,  &c.  505 
 
 A  Sermon  preached  before  the  Sons  of  the  Clergy    .  510 
 Matt.  v.  16.  Let  your  light  so  shine  before  men,  that  they  may  see 
 your  good  works,  and  glorify  your  Father  which  is  in 
 heaven     .        .        .       .       .        .       .        .  510 
 
 A  Discourse  on  Church  Music  517 
 
 Ps.  el.  5.  6.  Praise  Him  upon  the  well-tuned  cymbals:  praise  Him 
 upon  the  loud  cymbals.  Let  every  thing  that  hath  breath 
 praise  the  Lord        .        .        .       .        .        .  517 
 
 Prov.  iii.  6.  In  all  thy  ways  acknowledge  Him,  and  He  shall  direct 
 
 thy  paths  524 
 
 2  Cor.  v.  7.  For  we  walk  by  faith,  not  by  sight  .        .        .  555 
 
 John  iii.  16.  For  God  so  loved  the  world,  that  He  gave  His  only 
 begotten  Son,  that  whosoever  believeth  in  Him  should  not 
 perish,  but  have  everlasting  life    .        .        .        .  574 
 
 [1  Cor.  ii.  2.  For  I  determined,  &c]        .        .        .        .  595 
 Rev.  vii.  3.    Saying,  Hurt  not  the  earth,  neither  the  sea,  nor  the 
 trees,  till  I  have  sealed  the  servants  of  our  God  in  their 
 foreheads         .    >    .        .        .  .       .  608 
 
THESAURUS  THEOLOGICUS. 
 
 Romans  i.  21. 
 
 Because  that,  when  they  knew  God,  they  glorified  Him  not 
 as  God,  neither  were  thankful,  &c. 
 
 I.  Doctrine. 
 
 It  is  a  great  sin  not  to  glorify  God  as  God. 
 
 1.  What  is  it  to  glorify  God? 
 
 1.  Negatively, 
 
 1.  Not  as  if  we  made  Him  glorious,  Ex.  xv.  11. 
 
 2.  Nor  as  if  we  added  any  thing  to  His  glory. 
 
 2.  But,  positively, 
 
 1.  To  acknowledge  His  glory,  Ps.  xix.  1. 
 
 2.  To  admire  it. 
 
 3.  To  live  up  to  it. 
 
 4.  To  speak  of  it. 
 
 2.  What  is  it  to  glorify  God  as  God? 
 1.  To  acknowledge  Him  to  be  God. 
 
 1.  To  be  what  He  is  in  Himself. 
 
 1.  Of  Himself  a  spirit. 
 
 2.  Infinite  and  incomprehensible. 
 
 Soli  sibi,  tantus  quantus  est,  nottls. — Minuc.  Fel. 
 [Octav.  c.  xviii.] 
 
 3.  Almighty,  Matt.  xix.  26. 
 
 Quam  multa  non  potest  et  omnipotens  est ;  et  ideo 
 omnipotens,  quia  ista  non  potest.  —  Aug.  [de 
 Symbol,  c.  2,  torn.  vi.  p.  547,  C] 
 
 B 
 
2 
 
 Thesaurus  Theoloyicus. 
 
 4.  All- wise,  Ps.  cxlvii.  5.  Col.  ii.  3. 
 
 5.  True,  Ex.  xxxiv.  6. 
 
 6.  Good,  Luke  xviii.  19.  Ps.  cxlv.  7,  9. 
 
 7.  Holy,  1  &m.  ii.  2.  Ps.  cxlv.  17. 
 
 8.  Merciful,        xxxiv.  6. 
 
 9.  Just,  Ps.  cxlv.  17. 
 
 10.  Omnipresent,  Ps.  cxxxix. 
 
 11.  Eternal,  Ex.  iii.  14. 
 
 12.  One,  Deut.  vi.  4. 
 
 iVott  numero,  sed  universitate. — Puffin,  [in  Symbol. 
 p.  172.] 
 
 cbim  mitb  ins  "nm  V**t»  "Tns.  —  Maimonid. 
 [de  Fund.  Leg.  i.  4.] 
 
 13.  Three  in  Persons,  1  John  v.  7. 
 
 0£o«jg  Athanas.  [ad  Antioch.  Qucest.  i.  toni.  ii. 
 
 p.  268,  B.]  Matt.  iii.  17. 
 Voce  pater,  natus  corpore,  flamen  ave. 
 2.  To  be  what  He  is  to  us. 
 
 1.  Our  Maker,  Gen.  i.  1. 
 
 Quapropter  rectissime  credimus  omnia  Deum  fecisse 
 de  nihilo. — Aug.  [de  Fide  et  Symbol,  c.  2,  torn.  vi. 
 p.  152,  D.] 
 
 2.  Our  Preserver,  Acts  vii.  28. 
 
 IIag  aoroD  yag  iffrtv  r^Tv  rb  evegyz/v,  rb  /my,  aKo7/cffdai. 
 
 3.  Our  Governor,  and  the  Disposer  of  all  things, 
 
 Ps.  lxxv.  6.  Matt.  x.  29,  30. 
 
 4.  Our  Redeemer,  Lsa.  xlvii.  4. 
 
 2.  To  fear  Him  as  God. 
 
 1.  As  an  heart-searching  God,  Ps.  cxxxix.  2. 
 
 IlgoyvwG-i'/.f;  b-jva[Aii  cravra  icr/oTara/  Chrysost.  [Exp.  in 
 
 Ps.  cxxxviii.  torn.  v.  p.  409,  D.] 
 O'j  /agvov  rug  s/xag  <7rgoiU)Paxag  -rpd^sig,  a?.>.a  rovg  ho/xsvovg 
 /xoi  rroozuioaxag  Xoyiff/xo-jg. —  Theodoret.  [in  Ps.  cxxxviii. 
 torn.  i.  p.  945.] 
 
 2.  A  sin-revenging  God,  Ex.  xxxiv.  7. 
 
 3.  A  sin-pardoning  God,  Ps.  cxxx.  4.  Hos.  iii.  5. 
 
 3.  Hope  in  Him,  as  an  {Ps.  xxvii.  1;  xlvi.  1,  2), 
 
 1.  All-wise,  2  Pet.  ii.  9. 
 
 2.  Almighty, 
 
Thesaurus  Theologicus. 
 
 3 
 
 3.  All-gracious, 
 
 4.  All-faithful,  God. 
 
 Promissa  tua  sunt ;  et  quis  falli  timeat,  cum  pr  omit  tit 
 Veritas? — Aug.  [Confess,  xii.  1.  torn.  i.  p.  209,  D.] 
 
 4.  Rejoice  in  Him,  Philip,  iv.  4. 
 
 1.  As  a  reconciled  God  in  Christ. 
 
 2.  A  soul-satisfying  God  in  Himself. 
 
 5.  Desire  Him  as  God,  Ps.  lxxiii.  25. 
 
 1.  As  one,  without  whom  we  cannot  but  be  miserable. 
 
 2.  As  one,  in  whom  we  cannot  but  be  happy. 
 
 6.  Love  Him  as  God,  Deut.  vi.  5. 
 
 1.  As  the  chiefest  good  in  Himself,  Luke  xviii.  19. 
 
 2.  The  fountain  of  all  goodness  in  the  creatures. 
 
 7.  Worship  Him  as  God. 
 
 1.  Him  alone,  Isa.  xlii.  8. 
 
 2.  In  spirit  and  in  truth,  John  iv.  24. 
 
 8.  Serve  Him  as  God,  Matt.  v.  16.  John  xv.  8. 
 
 1.  Him  alone,  Isa.  xlii.  8. 
 
 2.  In  all  things,  1  Cor.  x.  31. 
 
 9.  Serve  Him  as  God,  so  as  to  do  all  to  His  glory, 
 
 1  Cor.  x.  31. 
 Motives  to  it.  Consider, 
 
 1.  You  are  His,  not  your  own,  1  Cor.  vi.  19,  20. 
 
 2.  You  have  nothing  of  your  own,  all  is  His,  1  Cor.  iv.7. 
 
 3.  Whatsoever  you  do,  it  is  by  His  strength,  John 
 
 xv.  5. 
 
 4.  God  doth  all  things  to  His  own  glory. 
 
 1.  Creation,  Prov.  xvi.  4. 
 
 2.  Providence,  John  xi.  4.  Ex.  ix.  16. 
 
 3.  Redemption,  Eph.  i.  5,  6. 
 
 5.  Every  time  that  we  make  not  God's  glory  our  ulti- 
 
 mate end,  we  commit  idolatry  ;  for, 
 
 6.  There  is  nothing,  besides  God's  glory,  worthy  to  be 
 
 the  end  of  a  rational  soul,  because  all  things  else 
 are  below  it,  1  Pet.  iv.  11.  Ps.  lxxiii.  26. 
 
 7.  Whatsoever  does  not  some  way  tend  to  the  glory  of 
 
 God,  it  is  a  sin,  Rom.  iii.  23. 
 Directions. 
 
 1.  Often  think  of  the  greatness  and  glory  of  God, 
 Ps.  xcv.  3;  xcvi.  4,  10 ;  cxxxvni.  5  :  cxlv.  3,  4,  5. 
 
4 
 
 Thesaurus  Theoloyicus. 
 
 2.  Whatsoever  ye  do,  intend,  in  your  doing  it,  the  glory 
 of  God,  Josh.  vii.  19.  1  Pet.  iv.  16.  Isa.  viii.  13. 
 
 1.  In  your  natural, 
 
 2.  In  human, 
 
 1.  Thinking,  Prov.  iv.  23.  Jer.  iv.  14. 
 
 2.  Speaking,  Col.  iv.  6.  Eph.  iv.  29.  Ps.  cxlv.  2. 
 
 3.  Acting,  properly  so  called,  1  P<?£.  ii.  12. 
 
 3.  Spiritual  meditation,  Ps.  cxix.  148.  Jonah  ii.  7. 
 
 1.  Praying,  1  Cor.  xiv.  15#.  Ps.  v.  3;  l.  23. 
 
 2.  Hearing,  Z«/<e  viii.  18.  Jam.  i.  23;  iv.  5. 
 
 iv.  2. 
 
 3.  Reading,  JoAn  v.  39.  ^4cte  xvii.  11. 
 
 4.  Receiving  the  sacraments,  1  Pet.  iii.  21.  1  Cor. 
 
 xi.  27. 
 
 3.  How  does  it  appear  to  be  a  sin  not  to  glorify  God  as 
 
 God? 
 
 1.  God  here  accuses  the  Gentiles  of  it,  and  blames  them 
 
 for  it. 
 
 2.  Xot  to  glorify  God  as  God,  is  not  to  glorify  Him  at  all. 
 
 4.  Who  are  guiltv  of  this  sin  ? 
 
 1.  Such  as  do  not  acknowledge  there  is  a  God,  Ps.  xiv.  1. 
 
 2.  Such  as  do  not  know  the  God  they  acknowledge. 
 
 3.  Such  as  do  know  Him,  but  do  not  glorify  Him. 
 
 4.  Such  as  do  glorify  Him,  as  they  think,  but  not  as  God  ; 
 
 and  they  are, 
 
 1.  Such  as  have  not  right  apprehensions  of  Him  ; 
 
 2.  That  have  not  right  affections  for  Him  ; 
 
 3.  That  do  not  perform  right  worship  and  obedience 
 
 to  Him. 
 
 Use. 
 
 1.  Reproof;  you  know  God,  but  do  not  glorify  Him 
 as  God. 
 
 1.  You  know  that  He  is  an  all-knowing  God,  Heb. 
 
 iv.  13. 
 
 2.  An  all-powerful  God,  Matt.  xix.  26. 
 
 3.  That  He  is  the  chiefest  good,  Luke  xviii.  19. 
 
 4.  That  in  Christ  He  is  a  merciful  and  gracious  God, 
 
 John  iii.  16. 
 
 5.  That  He  will  bring  all  things  into  judgment, 
 
 Eccles.  xii.  14. 
 
Thesaurus  Theologicus. 
 
 5 
 
 But  you  do  not  live  up  to  this  knowledge,  and  there- 
 fore not  glorify  Him  as  God. 
 
 2.  Examine  whether  you  have  not  been  guilty  of  this 
 
 sin,  Dan.  v.  22. 
 
 1.  Examine  your  hearts ; 
 
 2.  Words; 
 
 3.  Lives. 
 
 3.  Humble  yourselves  for  your  guilt  of  it. 
 
 4.  Reform  it. 
 
 Consider, 
 
 1 .  The  glory  of  God  is  the  first  thing  that  ought  to 
 
 be  prayed  for,  Matt.  vi.  9. 
 
 2.  Consider   the   fearful  judgments  inflicted  upon 
 
 those  who  were  guilty  of  it,  Acts  xii.  23.  Rom. 
 i.  24. 
 
 3.  Consider  the  dreadful  curses  denounced  against 
 
 such  as  do  not  glorify  Him,  Mai.  ii.  2. 
 
 4.  Unless  you  glorify  God  as  God,  your  religion  is 
 
 in  vain. 
 
 5.  You  all  know  how  to  glorify  Him. 
 
 6.  To  glorify  God,  is  itself  the  glory  of  heaven. 
 
 7.  Do  you  glorify  Him  here,  and  He  will  glorify  you 
 
 hereafter,  1  Sam.  ii.  30. 
 II.  Doctrine. 
 
 It  is  a  great  sin  not  to  be  thankful  to  God. 
 
 1.  What  is  it  to  thank  God  ?    It  implies, 
 
 1.  An  acknowledgment  that  what  we  have,  comes  from 
 
 Him,  Ps.  ciii.  1,2. 
 
 2.  Confession  that  we  are  unworthy  of  it,  Gen.  xxxii.  10. 
 
 3.  High  and  raised  apprehensions  of  God's  goodness. 
 
 4.  Magnifying  and  extolling  the  same,  Ps.  Ixvi.  16. 
 
 5.  Improving  what  we  have  to  God's  glory,  Matt.  v.  16. 
 
 2.  What  should  we  be  thankful  to  God  for?    All  things. 
 1.  Temporal. 
 
 1.  For  making  us,  Ps.  cxxxix.  14. 
 
 2.  For  making  us  rational  creatures. 
 
 3.  For  bringing  us  up,  Ps.  xxii.  10. 
 
 4.  For  upholding  and  preserving  us  daily,  Mark 
 
 viii.  6. 
 
 5.  For  whatsoever  evil  we  have  not. 
 
Thesaurus  Theologicus. 
 
 6.  For  whatsoever  good  we  have  :  as, 
 
 1.  Health  of  body. 
 
 2.  Prosperity  in  our  outward  estate. 
 
 3.  Comfort  in  our  relations. 
 
 4.  Gifts  and  parts,  1  Cor.  xiv.  18. 
 
 5.  The  use  of  our  senses. 
 2.  Spiritual,  Eph.  i.  3. 
 
 1.  Christ,  John  iii.  xvi.  Gal.  iv.  4,  5. 
 
 1.  His  satisfaction  on  earth,  Gal.  iv.  4,  5. 
 
 2.  His  intercession  in  heaven. 
 
 2.  The  Gospel,  Matt.  xi.  25.  Eph.  iv.  11,  12,  13. 
 
 3.  The  working  any  grace  into  us,  2  Cor.  ix.15. 
 
 4.  Keeping  us  from  temptations,  Rev.  iii.  10. 
 
 5.  Preserving  under,  1  Cor.  x.  13. 
 
 6.  Delivering  us  out  of,  temptations,  1  Sam.  xxv.  32. 
 
 2  Pet.  ii.9. 
 
 7.  For  our  good  works,  1   Tim.  i.  12.    1  Chron. 
 
 xxix.  14. 
 
 8.  Our  afflictions,  Job  i.  21. 
 
 9.  Means  of  grace. 
 
 10.  Hope  of  glory,  2  Thess.  ii.  16.  1  P^.  i.  3,  4. 
 
 1 .  Public  prayer. 
 
 2.  Hearing  the  word  read  and  preached. 
 
 3.  The  administration  of  sacraments. 
 
 3.  How  appears  it  to  be  a  sin,  not  to  be  thus  thankful  1 
 
 1.  It  is  contrary  to  God's  command,  Ps.  c.  4.  Col. 
 
 iii.  15.  1  Thess.  v.  18. 
 
 2.  The  unthankful  are  reckoned  amongst  the  greatest 
 
 of  sinners. 
 
 3.  God  is  pleased  to  punish  severely  such  as  are  guilty 
 
 of  it. 
 
 4.  It  is  robbing  God  of  His  glorv. 
 Use. 
 
 1 .  Reproof  to  all ;  especially  such  as  use  God's  crea- 
 
 tures without  giving  Him  thanks  for  them,  Mark 
 viii.  6  ;  xiv.  23.  Acts  xxvii.  35.  1  Tim.  iv.  3,  4. 
 
 2.  Examine  yourselves. 
 
 3.  Be  thankful.  Consider, 
 
 1 .  It  is  all  God  requires,  Ps.  lxix.  30. 
 
 2.  It  is  no  more  than  every  one  of  you  may  do. 
 
Thesaurus  Theologicus. 
 
 7 
 
 3.  The  more  thankful  we  are  to  God,  the  more 
 
 bountiful  will  He  be  to  us. 
 
 4.  He  takes  notice  who  thanks  Him,  Luke  xvii.  17. 
 
 5.  A  truly  thankful  heart  is  a  good  evidence  of 
 
 sincerity. 
 
 6.  To  thank  God,  will  be  our  happiness  to  eternity, 
 
 and  therefore  should  be  our  business  in  time, 
 Rev.  iv.  9;  vii.  12. 
 
 Romans  iv.  25. 
 
 Wlio  toas  delivered  for  our  offences,  and  was  raised  again 
 for  our  justification. 
 
 I.  Doctrine. 
 
 Christ  was  delivered  for  our  offences. 
 
 1 .  Whom  was  He  delivered  by  ? 
 
 1.  God,  Acts  ii.  23. 
 
 2.  Judas. 
 
 2.  What  to? 
 
 1.  To  shame,  Isa.  liii.  3. 
 
 2.  To  pain,  Isa.  liii.  4,  5. 
 
 3.  Death,  Gal.  iii.  13. 
 
 3.  What  for  ?    Our  offences. 
 
 1.  All  men  are  guilty,  Ps.  xiv.  3.  Gal.  iii.  22. 
 
 2.  This  guilt  cannot  be  taken  away,  but  by  satisfying 
 
 God's  justice,  Heb.  ix.  22. 
 
 3.  No  creature  can  satisfy  it,  Ps.  xlix.  7,  8. 
 
 4.  Hence  Christ  undertook  it,  1  Tim.  ii.  5. 
 
 5.  Neither  could  He  do  it  but  by  suffering,  Heb.  ix.  22. 
 
 Matt.  xx.  28.  1  Tim.  ii.  6. 
 
 6.  No  suffering  would  serve  the  turn  but  death,  and 
 
 that  on  the  cross. 
 
s 
 
 Thesaurus  Theologicus. 
 
 7.  By  His  death  He  hath  satisfied  for  our  offences, 
 
 1  John  ii.  2.  Rom.  iii.  25.  Rer.  i.  5. 
 
 8.  Hence  our  sins  came  to  be  pardoned  ;  and  so  He 
 
 being  delivered  for,  we  are  delivered  from,  our 
 offences. 
 
 1.  As  to  the  guilt,  Matt,  i.  21. 
 
 2.  The  strength  of  them,  Acts  iii.  26. 
 
 Use. 
 
 1.  Admire  the  mercy  of  God  in  delivering  His  Son 
 
 for  us. 
 
 2.  Be  mindful  of  Him. 
 II.  Doctrine. 
 
 He  was  raised  again  for  our  justification. 
 
 1.  How  raised  again  ?  From  death  by  God,  Acts  ii.  23,  24. 
 
 Matt,  xxviii.  13,  14,  15.  Luke  xxiv.  4,  5,  6. 
 
 1.  He  was  a  real  man. 
 
 2.  He  really  died,  Matt,  xxvii.  50. 
 
 3.  Really  rose  again,  Luke  xxiv.  37,  38,  39,  40.  John 
 
 xx.  27. 
 
 2.  What  is  justification?     Terminus  Forensieus,  opposed 
 
 to  accusation,  Rom.  viii.  33. 
 
 1.  Man  hath  sinned,  Rom.  iii.  23. 
 
 2.  This  He  is  accused  for, 
 
 1.  By  God's  justice. 
 
 2.  Law. 
 
 3.  Satan. 
 
 4.  His  own  conscience,  Rom.  ii.  15.  1  John  iii.  20. 
 
 3.  Christ  hath  borne  our  punishment,  Isa.  liii.  6. 
 
 4.  He  hath  also  performed  obedience  for  us. 
 
 5.  This  His  righteousness  is  imputed  to  us,  2  Cor.  v.  21. 
 
 6.  By  this  we  are  cleared  from  the  charge  brought 
 
 against  us. 
 
 7.  This  is  our  justification. 
 
 3.  In  what  sense  did  Christ  rise  for  our  justification? 
 
 Or  what  dependance  hath  our  justification  on  Christ's 
 resurrection  ? 
 
 1.  Christ  undertook  to  satisfy  God's  justice  for  us. 
 
 2.  This  He  could  not  do  but  by  suffering  death. 
 
 3.  So  long  as  dead,  He  had  not  satisfied  justice,  1  Cor. 
 
 xv.  14. 
 
Thesaurus  Theologicus. 
 
 9 
 
 4.  His  rising  again  argued  death  conquered,  and  justice 
 
 satisfied,  Acts  ii.  24. 
 
 5.  Therefore  being  risen,  He  cleanses  us  from  our 
 
 sins,  and  so  justifies  us,  Rom.  viii.  34. 
 
 Use. 
 
 1.  Is  Christ  risen  ? 
 
 1.  Then  shall  we  rise,  1  Cor.  xv.  12. 
 
 2.  Let  us  mind  the  things  where  He  is,  Col.  iii.  1. 
 
 2.  Was  it  for  our  justification  ?    Then  believe  in  Him, 
 
 that  you  may  be  justified,  Rom.  v.  1. 
 
 1 .  In  the  merits  of  His  death. 
 
 2.  The  truth  of  His  resurrection. 
 
 3.  The  constancy  of  His  intercession,  1  John  ii.  1. 
 
 Romans  vi.  12. 
 
 Let  not  sin  therefore  reign  in  your  mortal  body. 
 Doctrine. 
 
 We  should  not  suffer  sin  to  reign  in  our  mortal  bodies. 
 1.  What  is  it  for  sin  to  reign  over  us  ? 
 
 1.  All  men  by  nature  are  sinful,  Rom.  iii.  10,  11,  12. 
 
 2.  There  is  no  sin  but  all  men  by  nature  are  prone  unto, 
 
 Ps.  Ii.  5. 
 
 3.  But  there  is  some  sin  that  every  one  is  inclined  to 
 
 more  than  to  others,  Ps.  xviii.  23. 
 
 1.  By  the  constitution  of  His  body,  1  Cor.  ix.  27. 
 
 2.  Vocation. 
 
 3.  Condition  in  the  world,  Prov.  xxx.  8,  9. 
 
 4.  Custom,  Jer.  xiii.  23. 
 
 5.  Temptations,  1  Pet.  v.  8. 
 
 4.  The  sins  we  are  inclined  most  to,  may  have  a  pre- 
 
 valency  over  us  ;  either, 
 1.  Partial,  Rom.  vii.  20,  21. 
 
10 
 
 Thesaurus  Theologicus. 
 
 2.  Plenary  without  resistance,  Rom.  vi.  12,  20. 
 5.  When  sin  bath  a  full  prevalency  in  us,  it  is  said  to 
 reign  over  us. 
 
 1.  Because  we  are  subject  to  its  power,  Rom.  vi.  6. 
 
 2.  Obey  its  motions,  Rom.  vi.  16;  vii.  5. 
 II.  Why  should  not  sin  reign  over  us  ? 
 
 1.  Because  it  hath  no  right  or  title  to  this  kingdom,  but 
 
 only  God. 
 
 1.  As  our  Creator,  Gen.  i.  1. 
 
 2.  Preserver,  Acts  xvii.  28. 
 
 3.  Redeemer,  1  Cor.  vi.  20. 
 
 2.  Because  we  are  buried  with  Christ  in  baptism,  and  so 
 
 are  free  from  sin,  Rom.  vi.  1,  2,  3,  7,  10,  11,  14. 
 
 3.  Because  if  it  reign  in  us,  it  will  ruin  us,  Rom.  vi.  23. 
 Use. 
 
 1.  Examine  whether  sin  reign  in  you  or  no,  2  Cor.  xiii.  5. 
 
 That  is  a  reigning  sin, 
 
 1.  Which  is  your  chief  end  and  greatest  pleasure, 
 
 Col.  iii.  5.  Clausum  area  custodit  Jovem. — Suet. 
 Philip,  iii.  19, 
 
 2.  Which  is  made  habitual  by  custom,  Jer.  xiii.  23. 
 
 3.  Which  your  thoughts  run  most  upon  and  study 
 
 most  for,  1  John  iii.  8,  9. 
 
 4.  Which  we  most  willingly  submit  to,  John  viii.  44. 
 
 Rom.  vi.  13;  vii.  21,  22. 
 
 5.  Which  we  do  not  love  to  hear  reproved,  or  preached 
 
 against. 
 
 6.  That  for  whose  sake  we  commit  others,  Ps.  xviii.  23 ; 
 
 as  David's  murder  for  adultery. 
 
 7.  Which  most  distracts  us  in  holy  duties,  1  John  ii.  15. 
 
 2.  Exhortation.    Let  not  sin  reign  in  you. 
 
 Consider, 
 
 1.  It  is  the  greatest  slavery  in  the  world,  2  Pet.  ii.  19. 
 
 Tit.  iii.  3. 
 
 2.  Christ  came  into  the  world  to  redeem  thee  from  it, 
 
 Rom.  iii.  26. 
 
 3.  If  sin  reign  in  thee,  thou  hast  no  part,  no  portion  in 
 
 Christ,  Matt.  vi.  24. 
 
 4.  If  sin  reign  in  thee,  Satan  reigns  over  thee,  2  Tim. 
 
 ii.  26. 
 
Thesaurus  Theologicus. 
 
 11 
 
 5.  Thou  wilt  have  but  bad  wages  for  thy  service  to  sin, 
 
 1 .  In  this  life, 
 
 1.  The  torture  of  a  guilty  conscience. 
 
 2.  A  curse  upon  thy  estate,  Mai.  ii.  2. 
 
 3.  The  wrath  of  an  offended  God,  Ps.  vii.  11. 
 
 2.  In  the  life  to  come, 
 
 1.  Separation  from  God. 
 
 2.  Chained  up  in  hell,  Rom.  vi.  23. 
 
 Means. 
 
 1.  Believe  in  Christ. 
 
 2.  Pray  against  sin,  Ps.  cxix.  133.  Rom.  vii.  24. 
 
 3.  Watch  thy  heart  especially,  Prov.  iv.  23. 
 
 Romans  vi.  23. 
 
 TJie  wages  of  sin  is  death. 
 
 I.  What  is  sin  ?  avo,a/a,  1  John  iii.  4. 
 
 Several  sorts  of  sin. 
 
 1.  In  respect  of  the  law. 
 
 1.  Omission.  Matt.  xxv.  42. 
 
 2.  Commission,  Ezek.  xviii.  24.  Rom.  ii.  6.  1  John 
 
 iii.  8. 
 
 2.  The  subject. 
 
 1.  The  heart  and  thoughts,  Ps.  cxix.  113. 
 
 2.  The  tongue,  Jam.  i.  26  ;  iii.  6. 
 
 3.  The  hands,  Job  xxxi.  7.  Ps.  xviii.  20. 
 
 3.  Time,  law,  and  gospel,  John  iii.  19. 
 
 II.  What  is  wages?  tyub'ta. 
 
 III.  What  death?  Gen.  ii.  17. 
 
 1.  Generally,  all  evil,  Gen.  ii.  17.   Isa.  lxvi.  4.  Heb. 
 
 x.  31  ;  xii.  29. 
 
 2.  Particularly. 
 
 1.  Temporal,  Gen.  vi.  19.  Zech.  vii.  12,  13. 
 
12 
 
 Thesaurus  Theologicus. 
 
 1 .  Losses  in  estate. 
 
 2.  Reproaches  in  our  names,  Prov.  xiv.  34. 
 
 3.  Sickness  in  our  bodies,  1  Cor.  xi.  30.  Deut. 
 
 xxviii.  21,  22. 
 
 4.  Death,  1  Cor.  xi.  30.  Num.  xvi.  29;  xxv.  9. 
 
 2.  Spiritual. 
 
 1.  Error  in  judgment,  Rom.  i.  25.  2  Cor.  iv.  4. 
 
 2.  Dulness   of  apprehension,   Ps.    xiv.   4.  Jlfo^. 
 
 xiii.  14,  15. 
 
 3.  Slipperiness  of  memory,  Jam.  i.  23,  24. 
 
 4.  Irregularities  of  affections,  Pom.  i.  26. 
 
 5.  Remorse  of  conscience,  Isa.  lvii.  20,  21. 
 
 6.  Separation  from  God,  Isa.  lix.  2. 
 
 7.  Anger  of  God,  Ps.  vii.  11. 
 
 3.  Eternal  death,  2  7%ess.  i.  9.  Prov.  xxiv.  20. 
 IV.  Why  is  death  the  wages  of  sin  ? 
 
 Because  sin  is  the  greatest  evil,  and  so  contrary  to  God, 
 and  separates  us  from  Him. 
 
 1.  Here,  Isa.  lix.  2.  Jer.  vi.  8. 
 
 2.  Hereafter,  Heb.  xii.  14.  luke  xiii.  3.  1  Cor.  vi.  9,  10. 
 
 Gal.  v.  19,  20,  21. 
 
 Use. 
 
 1.  Terror  to  all,  for  we  all  have  sinned.    What  if  no 
 
 drunkard,  &c. 
 
 1.  Dost  not  thou  often  lodge  vain  thoughts?  Jer. 
 
 iv.  14. 
 
 2.  Dost  not  thou  speak  many  idle  words?  Matt.  xii.  36. 
 
 3.  Dost  thou   sanctify  every  Sabbath   aright  ?  Isa. 
 
 lviii.  13. 
 
 4.  Dost  thou  improve  every  one  of  thy  talents  ? 
 
 5.  Art  thou  contented  with,  and  thankful  for,  every 
 
 thing?  1  Thess.  v.  18. 
 
 6.  Always  rejoice  in  God  I  Philip,  iv.  4. 
 
 7.  Do  all  to  His  glory  ?  J  Cor.  x.  31. 
 
 2.  Exhortation.    Oh,  serve  sin  no  more,  that  gives  no 
 
 better  wages  ;  lay  aside  the  sins  of  your 
 
 1.  Complexion, 
 
 2.  Calling, 
 
 3.  Country, 
 
 4.  Custom,  Eph.  iv.  28. 
 
Thesaurus  Theologicus. 
 
 13 
 
 Consider, 
 
 1 .  Sin  is  the  cause  of  all  your  misery. 
 
 2.  Sin  will  keep  you  from  all  happiness. 
 
 3.  If  you  live  in  it,  you  must  die  for  it;  as  sure  as  ye 
 
 do  its  work,  ye  shall  receive  its  wages. 
 
 Romans  viii.  34. 
 
 Who  is  he  that  condemneth  ?  It  is  Christ  that  died,  yea 
 rather,  that  is  risen  again,  who  is  even  at  the  right 
 hand  of  God,  who  also  maketh  intercession  for  us. 
 
 I.  Some  there  are  that  would  condemn  us. 
 
 1.  Satan,  Rev.  xii.  10.  Job  i.  9 ;  ii.  4,  5. 
 
 2.  The  law,  John  v.  45.  Gal.  iii.  10. 
 
 3.  Our  own  consciences,  1  John  iii.  20. 
 
 II.  Some  there  are  that  no  condemnation  can  lie  against. 
 Who  are  they  ?  viz.  such  as  are  in  Christ,  ver.  1 ;  to  which 
 
 being  in  Christ  is  required, 
 
 1.  Faith  in  Him,  John  iii.  16. 
 
 2.  Union  to  Him  by  that  faith,  John  xvii.  21,  22.  2  Cor. 
 
 v.  17.  1  Cor.  vi.  17.  John  xv.  1,  2,  3. 
 
 III.  Here  are  four  reasons  why  they  cannot  be  condemned. 
 
 1.  It  is  Christ  that  died. 
 
 1.  Christ  died  for  our  sins,  Isa.  liii.  5,  6.  1  John  ii.  2. 
 
 2.  Believers  died  in  Him. 
 
 3.  Hence  they  cannot  be  condemned,  because  He  hath 
 
 made  satisfaction  for  our  debts. 
 
 2.  Yea,  rather,  that  is  risen  again. 
 
 1.  Christ  did  really  rise,  luke  xxiv.  6. 
 
 2.  His  rising  shews   that  He   hath   completed  our 
 
 redemption  and  satisfied  for  our  sins,  Acts  ii.  24. 
 
14 
 
 Thesaurus  Theologicus. 
 
 3.  He  rose  as  He  died,  the  Head  of  the  Church, 
 
 Rom.  iv.  25. 
 
 4.  All  believers,  therefore,  rose  with  Him,  Col.  iii.  1 . 
 
 5.  Hence  there  can  be  no  condemnation   to  them, 
 
 because,  by  His  resurrection,  He  and  they  in 
 Him  were  acquitted,  Rom.  viii.  1.  Heh.  v.  9. 
 
 3.  Who  is  even  at  the  right  hand  of  God. 
 
 Which  betokeneth, 
 
 1.  His  honour,  Heb.  i.  3  ;  viii.  1. 
 
 2.  His  happiness,  Ps.  xvi.  11. 
 
 3.  His  power,  Mark  xiv.  62.  Ps.  ex.  1. 
 
 By  which  power  He  will, 
 
 1.  Destroy  sin,  1  John  iii.  8. 
 
 2.  Satan,  Heh.  ii.  14. 
 
 3.  Death,  1  Cor.  xv.  26,  55,  56.  Hos.  xiii.  14. 
 Hence  they  cannot  be  condemned,  1  John  ii.  1. 
 
 4.  Who  also  maketh  intercession  for  us ;  which  He  doth, 
 
 1.  By  appearing*  for  us  before  God,  Heh.  ix.  24. 
 
 2.  By  virtue  of  His  sacrifice,  Heh.  x.  12,  14. 
 
 3.  Pleading  our  cause,  that  the  Father  would  accept  us 
 
 through  Him,  1  John  ii.  1. 
 
 4.  By  the  Father's  always  hearing  Him,  John  xi.  42. 
 
 Matt.  xvii.  5. 
 
 Use. 
 
 1.  Strive  after  being  in  Christ  above  all  things. 
 
 Consider, 
 
 1.  You  are  all  guilty,  Gal.  iii.  22.  Rom.  iii.  19. 
 
 2.  Condemned  too,  John  iii.  18. 
 
 3.  There  is  no  way  to  be  acquitted  but  by  Christ, 
 
 Acts  iv.  12. 
 
 4.  None  that  come  to  God  by  Him,  but  may  be  saved, 
 
 Heh.  vii.  25.    By  Him  we  may  come  to  God. 
 
 5.  Therefore,  if  you  come  by  faith  to  Him,  there  can 
 
 be  no  condemnation  to  you,  Matt.  xi.  28,  29. 
 
 2.  Meditate  often  upon  these  four  things : — 
 
 1.  The  death, 
 
 2.  Resurrection,  2  Tim.  ii.  8. 
 
 3.  Exaltation, 
 
 4.  Intercession,  of  Christ. 
 
 3.  Be  thankful  to  God  for  sending  Christ,  Rom.  xi.  33. 
 
Thesaurus  Theologicus.  15 
 
 4.  Bless  His  name  for  making  known  Christ  to  you, 
 
 Matt.  xi.  25. 
 
 5.  Triumph  over  all  spiritual  enemies,  and  be  not  dis- 
 
 mayed at  them,  Rom.  viii.  34,  35,  37,  38,  39. 
 
 Romans  x.  17. 
 
 So  then,  faith  cometh  by  hearing,  and  hearing  by  the 
 word  of  God. 
 
 I.  What  faith? 
 
 1.  An  historical,  Jam.  ii.  19. 
 
 2.  A  dogmatical^  Acts  viii.  13,  23.  Luke  iv.  41. 
 
 3.  A  temporary,  Luke  viii.  13.  John  v.  35. 
 
 4.  A  faith  of  miracles,  Luke  xvii.  6.  1  Cor.  xiii.  2. 
 
 5.  A  saving  faith,  Rom.  x.  10.  J.cte  xvi.  31.  1  Pet.  ii.  6. 
 
 II.  What  ttwd,  by  the  hearing  whereof  faith  comes? 
 
 1.  Not  the  word  of  men. 
 
 2.  Not  the  word  of  angels,  Gal.  i.  8. 
 
 3.  But  the  word  of  God. 
 
 III.  What  is  meant  by  hearing  this  word? 
 
 Hearing  it, 
 
 1.  Read, 
 
 2.  Expounded, 
 
 3.  Preached. 
 
 IV.  How  is  faith  wrought  by  the  word?    Xot  as  by  the 
 
 principal,  but  only  instrumental  cause.  Thus, 
 
 1.  The  minister,  commissionated  from  God,  speaks  it  to 
 
 the  ear,  sometimes  of  God's  mercy  to  man,  sometimes 
 man's  duty  to  God,  &c.  2  Tim.  iv.  2. 
 
 2.  The  ears  of  the  hearer  take  in  what  the  mouth  of  the 
 
 preacher  speaks,  and  convey  it  to  the  understanding. 
 But  that  cannot  receive  it,  1  Cor.  ii.  14 :  therefore, 
 
16 
 
 Thesaurus  Theologicus. 
 
 3.  The  Spirit  goes  along  with  the  word,  and  enables  the 
 
 understanding  to  receive  and  understand  it. 
 
 4.  The  Spirit  having  enabled  the  understanding  to  receive 
 
 it,  it  inclines  the  will  to  embrace  it,  Philip,  ii.  13. 
 Rom,  vii.  15.  Heh.  iv.  12. 
 
 Use. 
 
 1.  Reprehension, 
 
 1.  To  those  that  think  themselves  above  ordinances. 
 
 2.  To  those  that  will  not  come  up  to  them ;  in  par- 
 
 ticular, eight  sorts  of  persons  this  doctrine  meets 
 with,  as  the  angel  did  Balak,  with  a  drawn  sword. 
 
 1.  Such  as  will  not  so  much  as  come  to  hear. 
 
 2.  Such  as  will  come,  but  not  to  hear,  but  out  of 
 
 custom,  or  to  stop  the  mouth  of  a  brawling 
 conscience. 
 
 3.  Such  as  will  come  to  hear,  but  will  not  hear  when 
 
 they  are  come,  JEzek.  xxxiii.  31.  They  come, 
 and  bring  their  ears  too,  but  they  are  either 
 stopped,  Ps.  lviii.  4,  5;  dull,  Matt.  xiii.  15;  or 
 itching,  2  Tim.  iv.  3,  4. 
 
 4.  Such  as  will  hear  when  they  are  come,  but  do 
 
 not  mind  or  understand  what  they  hear,  JEzek. 
 xxxiii.  32.  Acts  ix.  7;  conf.  xxii.  9. 
 
 5.  Such  as  mind  what  they  hear,  but  will  not  believe 
 
 what  they  mind. 
 
 6.  Such  as  do  believe  what  they  mind,  but  will  not 
 
 resolve  to  practise  what  they  believe,  Ezek. 
 xxxiii.  32. 
 
 7.  Such  as  will  resolve  to  practise  what  they  believe, 
 
 but  will  never  practise  what  they  resolve,  Jam. 
 i.  23,  24. 
 
 Motives. 
 
 1.  Consider  whose  w  ord  it  is. 
 
 2.  What  a  word  it  is,  Ps.  xix.  7.  Rom.  i.  16.  Jam.  i.  21. 
 
 3.  Consider  what  thou  mayest  get  by  coming  to  it ;  what 
 
 thou  mayest  lose  by  staying  from  it. 
 
 4.  Consider  the  time  will  come  when  thou  wilt  curse 
 
 thyself  for  every  opportunity  thou  hast  lost,  or  else 
 bless  God  for  every  opportunity  thou  hast  embraced, 
 Matt,  xxiii.  39. 
 
Thesaurus  Theologicus. 
 
 17 
 
 Directions. 
 
 1.  Before  hearing, 
 
 1.  Consider  what  thou  art  going  about,  and  whom  thou 
 
 art  going  before. 
 
 2.  Set  aside  all  worldly  thoughts,  as  Abraham,  his  ser- 
 
 vants, and  Nehemiah,  Neh.  xiii.  19,  20 ;  especially 
 sins,  Jam.  i.  21. 
 
 3.  If  thou  wouldst  have  God  pour  forth  His  blessings 
 
 upon  thee  in  preaching,  do  thou  pour  out  thy 
 spirit  before  Him  in  prayer,  Ps.  x.  17;  Ixv.  2. 
 
 1.  For  the  minister,  Rom.  xv.  30. 
 
 2.  Yourselves,  that  God  would  put  in  with  the  word, 
 
 Isa.  viii.  11. 
 
 4.  Come  with  an  appetite,  Matt.  v.  6.  Job  xxix.  23. 
 
 5.  Come  with  large  expectations. 
 
 6.  With  strong  resolutions  to  practise. 
 
 2.  In, 
 
 1.  Hear  it  reverently. 
 
 2.  Diligently,  with  hearts  as  well  as  ears. 
 
 3.  Meekly,  Jam.  i.  21. 
 
 4.  With  faith,  Heb.  iv.  2. 
 
 5.  Apply  it  to  thyself,  Job  v.  27. 
 
 6.  Renew  your  resolutions  to  practise  the  particular 
 
 duty,  lifting  up  your  spirit  to  God  in  ejaculations. 
 
 3.  After,  sermon, 
 
 1.  Meditate  upon  what  thou  hast  heard  with  thyself, 
 
 1  Tim.  iv.  15. 
 
 2.  Confer  of  it  with  others. 
 
 3.  Square  thyself  according  to  it,  that  thy  life  may  be 
 
 as  a  comment  upon  the  sermon,  Jam.  i.  22.  Matt. 
 vii.  24,  25. 
 
 c 
 
18 
 
 Thesaurus  Tlteoloyicus. 
 
 Romans  xi.  33. 
 
 0  the  depth  of  the  riches  both  of  the  wisdom  and 
 knowledge  of  God! 
 
 '  CI  ZdOoc  tKovtov  xva  trof)£ag  kva  yv&xreatg  deov. 
 Observation. 
 
 The  great  God  is  a  wise  God,  Job  ix.  4 ;  xxxvi.  5.  Rom. 
 xvi.  27.  1  Tim.  i.  17.  Jude  25. 
 
 Where,  by  wisdom,  I  mean  that  attribute  in  God  whereby 
 He  orders  and  manages  whatsoever  He  takes  in  hand,  by 
 the  best  means,  in  the  best  manner,  and  to  the  best  end  that 
 possibly  can  be  imagined  ;  so  that  it  is  impossible  for  us, 
 or,  I  may  say,  for  Himself  too,  to  find  out  better  means  to 
 make  use  of,  a  better  way  to  go  in,  or  a  better  end  to  aim 
 at,  than  Himself  makes  use  of,  goes  in,  and  aims  at,  in 
 every  thing  that  ever  did  or  ever  shall  come  from  Him. 
 
 And,  if  we  descend  into  particulars,  we  may  read  this  His 
 infinite  wisdom, 
 
 I.  In  His  contrivance  of  the  world  ;  so  that  you  cannot 
 look  upon  the  workmanship  of  the  least  creature,  but  it 
 sufficiently  argues  the  wisdom  of  its  glorious  Creator ;  and 
 for  our  clearer  apprehending  this  infinite  wisdom,  let  us 
 consider  how,  before  the  sun,  moon,  stars,  heaven,  earth,  or 
 any  creature  else  was,  there  was  no  other  being  in  the  whole 
 world  but  this  one  most  glorious  God.  This  great  God,  yet, 
 it  seems,  was  pleased,  and  had  so  decreed  from  eternity,  to 
 make  Himself  known  to  some  beings  besides  Himself.  This 
 He  could  not  do,  unless  Himself  created  some  such  persons, 
 as  may  thus  consider  and  admire  His  glory,  and  also  some 
 such  creatures,  wherein  His  glory  might  be  thus  considered 
 and  admired.  Hence  it  pleased  this  sacred  Deity  to  fall  to 
 the  raising  of  this  stately  fabric  of  the  world  that  you  and 
 I  live  in.    By  what  means  doth  He  do  it?    Even  by  His 
 
Thesaurus  Theologicus. 
 
 19 
 
 word.  He  did  but  speak  the  word,  and  immediately  the 
 empty  womb  of  nothing  delivered  itself  of  that  lump  and 
 confused  chaos,  which  the  great  God  afterwards,  by  His 
 wisdom  and  power,  digested  into  that  frame,  fashion,  and 
 order  we  now  see  it  in ;  and  verily,  His  infinite  wisdom 
 shined  forth  so  clearly  in  the  management  of  every  particu- 
 lar circumstance  in  this  great  work,  that  should  I  hold  my 
 tongue,  as  my  Saviour  saith  in  another  case,  the  very  stones 
 would  immediately  cry  out,  O  the  depth,  &c.  So  that  we 
 cannot  look  above  us,  about  us,  below  us,  within  us  —  we 
 cannot  look  upon  the  least  spire  of  grass,  or  piece  of  earth, 
 the  stones  we  stand  on,  or  the  seats  we  sit  on,  but  we  may 
 still  hear  every  thing  crying  aloud  in  our  ears,  or  calling 
 upon  us  to  cry  out,  O  the  depth,  &c.  If  to  heaven,  Ps. 
 cxxxvi.  5  ;  if  to  the  earth,  Prov.  iii.  19;  man,  Ps.  cxxxix. 
 14,  15. 
 
 II.  Providence. 
 
 1.  Preservation;  for  His  wisdom  appears  as  much  in 
 preserving  things  in  the  beings  He  gave  them,  as  in  first 
 giving  beings  unto  them ;  the  means  whereby  He  upholds 
 the  world,  is  the  same  with  that  whereby  He  made  it, 
 Heb.  i.  3. 
 
 2.  Government ;  sun,  moon,  stars,  earth,  clouds,  Job 
 xxxvii.  6.  16.  Men. 
 
 3.  Redemption.  And  verily,  if  upon  consideration  of  the 
 works  of  the  creation,  we  may  cry  out,  O  the  depth  :  here, 
 O  the  depth  of  the  depth,  &c.  The  greatest  wisdom  is  seen 
 in  bringing  about  things  of  the  greatest  difficulty  ;  and  the 
 greatest  difficulty  is  in  bringing  into  one  things  of  the 
 greatest  distance  and  opposition,  which  cannot  but  be  ac- 
 knowledged to  be  in  the  work  of  redemption.  For,  what  is 
 there  in  the  world  that  is  at  a  greater  distance  from,  and 
 opposition  against,  God,  than  man  ?  God  is  a  holy  spirit, 
 man  sinful  flesh,  and  so  more  contrary  to  Him  than  either 
 the  beasts  or  devils  themselves  ;  the  beasts,  though  flesh, 
 yet  are  not  sinful  ;  the  devils,  though  sinful,  yet  are  they 
 spirits  ;  but  man  is  neither  a  spirit  nor  yet  void  of  sin,  and 
 by  consequence,  of  all  the  creatures  in  the  world,  the  most 
 contrary  and  opposite  to  a  holy  God :  yet  in  this  work  we 
 have  God  reconciled  to  man,  and  man  reconciled  to  God  ; 
 
20 
 
 Thesaurus  Theologicus. 
 
 and  that  by  God's  assuming  of  the  human,  and  man's  par- 
 taking of  the  divine,  nature  ;  so  that  three  things,  especially 
 in  this  great  work,  manifest  the  wisdom  of  Him  that  did  it. 
 
 1.  God's  being  reconciled  to  man. 
 
 2.  Man's  being  reconciled  to  God. 
 
 3.  In  the  manner  how  all  this  is  brought  about  by  God's 
 
 clothing  Himself  with  the  human,  and  filling  man 
 with  the  divine,  nature. 
 
 Use. 
 
 1.  Inferences. 
 
 1.  Sinners'  misery. 
 
 2.  Saints'  happiness. 
 
 3.  Heaven's  glory,  1  Kings  x.  8. 
 
 2.  Exhortation. 
 
 1.  Admire  Him. 
 
 2.  Interest  yourselves  in  Him. 
 
 3.  Rely  upon  Him,  Ps.  ix.  18.  2  Pet.  ii.  9. 
 
 4.  Labour  you  after  this  true  wisdom  of  God,  to  be 
 
 made  partakers  of  it. 
 
 5.  All  that  desire  wisdom,  come  to  the  Lord  for  it, 
 
 Jam.  i.  5.  Prov.  ii.  6,  1  Kings  iii.  12. 
 
 Romans  xii.  1. 
 
 /  beseech  you  therefore,  brethren,  by  the  mercies  of  God, 
 that  ye  present  your  bodies  a  living  sacrifice,  holy, 
 acceptable  unto  God,  which  is  your  reasonable  service. 
 
 1.  /  beseech  you,  not  command  you,  though  equivalent, 
 
 1  Cor.  iv.  21. 
 
 Natura  contumax  est  humanus  animus,  et  in  ccntrarium 
 atque  arduum  nitens  ;  sequiturque  facilius  quam  ducitur. 
 Sen.  [de  Clem.  i.  24.] 
 
 2.  Therefore,  because   of  God's  wisdom  and  goodness, 
 
 Rom.  xi.  33,  34. 
 
Thesaurus  Theologicus. 
 
 21 
 
 3.  Brethren,  1  Cor.  xv.  58. 
 
 4.  By  the  mercies  of  God.    A/'   ttvrav   ovv  toutuv  [<pr,6i,~\ 
 
 rrueax.a'kZ),  di'  wv  M6qn, —  Chrysost.  [in  Ep.  ad  Rom. 
 Horn.  xx.  torn.  ix.  p.  656,  C] 
 Ka/    r/  davfid^sic  it  avrbg  oh  Tra^uirsTrai   <7rapu%a7.z?v,  facou 
 yt     xat     rovg     ofartgf&ovg     rou     koZ     TgoQaWirai.  —  Id. 
 [ibid.  B.] 
 
 ISo/xovg  ri&riffi,  xai ' xovirru  rnv  s^ouaiav. —  Theodoret.  [in  Ep. 
 
 ad  Rom.  xii.  1.  torn.  iii.  p.  94.] 
 Per  misericordiam   Dei.      Qua   magis  nihil  est,  per 
 quam  liberati  sumus. — Hieron.  [in  Ep.  ad  Rom.  xii. 
 torn.  xi.  p.  885,  E.] 
 
 [The  Commentaries  on  the  Epistles  in  torn.  xi.  of 
 Jerome  are  attributed  to  Pelagius  in  Vallarsi's 
 Edition.] 
 
 5.  That  ye  present,  as  the  sacrifices  to  the  priests,  which 
 
 were  types  of  Christ, 
 
 6.  Your  bodies. 
 
 1 .  The  body  in  particular,  every  member,  to  the  service 
 
 of  God,  Col.  iii.  5. 
 
 2.  The  whole  man. 
 
 7.  A  sacrifice. 
 
 8.  Living.     Quai'av  fatiav.     'ETztdfi  yug  bItts,  Qvffja;,  iva  /xjj  rig 
 
 vo/xicr,,  on  '/.a-uffpa^ai  xsXevet  ra  tfou/xara,  rap/swj  snqyayz, 
 t^u/ffav.  —  Chrysost.  [u.  s.\ 
 Oj  yag  6<payrtyai  'kzXz-jzi  tu  (Sui/Aura,  aXX'  eivai  rjji  a/ia^r/a 
 n%od. —  Theodoret.  [u.  s.~\ 
 
 9.  Holy,  without  spot,  1  Pet.  i.  15,  16.  Eph.  v.  27. 
 10.  Acceptable  unto  God,  Ps.  li.  17,  19;  lxix.  30,  31. 
 
 Isa.  i.  12,  13  ;  lxvi.  2.  Heb.  xi.  5. 
 Jl.  Your  reasonable  service. 
 
 1.  Because  performed  by  reasonable  creatures. 
 
 2.  Because  there  is  so  much  reason  for  it,  which  could 
 
 not  in  the  Jewish  laws  be  given. 
 
 3.  Performed  by  the  spirit,  or  rational  part  of  the  soul, 
 
 John  iv.  24. 
 
 Obsequium  hie  cultum  Dei  elicit.  —  Orig.  [in  Rom. 
 
 xii.  1.  torn.  iv.  p.  643,  C] 
 Tt  6b  sffn  Xoy/xr,  Xarg&fa  ;  rt  ■~vsV/JilarrA.rl  biayjma,  q  <7ro}jrsta, 
 
 37  xard  xpiffrov. —  Chrysost.  [u.  s.  p.  658,  B.] 
 
22 
 
 Thesaurus  Theologicus. 
 
 Doctrine. 
 
 We  should  devote  ourselves  wholly  to  the  service  of  God. 
 
 I.  How? 
 
 1 .  Our  souls. 
 
 1.  Our  understandings,  Hos.  iv.  1 .  1  Cor.  ii.  2. 
 
 2.  Thoughts,  Ps.  x.  4. 
 
 3.  Judgments,  2  Pet.  ii.  1. 
 
 4.  Will,  Ps.  lxxiii.  25. 
 
 5.  Affections. 
 
 1.  Concupiscible,  Matt.  xxii.  37. 
 
 2.  Irascible,  Ps.  cxix.  113. 
 
 2.  Our  bodies. 
 
 1.  Our  eyes  to  behold  His  works,  Ps.  viii.  3. 
 
 2.  Our  ears  to  hear  His  word,  Rev.  iii.  22. 
 
 3.  Our   tongues  to  praise  His  name,  Ps.  xxix.  1  ; 
 
 lxxi.  24. 
 
 4.  Our  hands  to  perform  His  work. 
 
 5.  Our  feet  to  run  in  the  way  of  His  commands. 
 
 6.  Our  hearts  to  love  Him,  Prov.  xxiii.  26. 
 
 3.  Our  estates,  Prov.  iii.  9. 
 
 II.  Why  should  we  devote  ourselves  thus  to  His  service? 
 
 1.  Because  we  are  His,  1  Cor.  vi.  19,  20. 
 
 1 .  All  we  are  is  His. 
 
 2.  All  we  do,  Acts  xvii.  28. 
 
 3.  All  we  have,  Gen.  xiv.  J 9. 
 
 2.  Because  this  is  the  end, 
 
 1.  Of  His  creating,  Prov.  xvi.  4. 
 
 2.  Preserving, 
 
 3.  Redeeming  us,  Acts  iii.  26. 
 
 3.  Because,  unless  we  serve  Him  wholly,  we  do  not  serve 
 
 Him  at  all,  Num.  xiv.  24. 
 
 Use. 
 
 Exhortation.    Devote  yourselves  to  God. 
 Consider, 
 
 1 .  This   is   no   more   than  what  you  have  vowed  in 
 
 baptism. 
 
 2.  His  service  is  the  highest  honour,  Prov.  xii.  26. 
 
 3.  The  only  freedom,  Rom.  viii.  21. 
 
 4.  And  the  greatest  pleasure,  in  the  world. 
 
 5.  Serving  Him  is  serving  yourselves. 
 
Thesaurus  Theoloyicus. 
 
 23 
 
 6.  Serve  Him  now,  and  enjoy  Him  for  ever,  Matt.  xxv. 
 
 23. 
 Free, 
 
 1.  From  the  tyranny  of  sin,  Rom.  vi.  12,  14. 
 
 2.  From  the  curse  of  the  law,  Gal.  iii.  10,  13. 
 
 3.  From  the  wrath  of  God. 
 
 4.  From  the  tortures  of  a  guilty  conscience,  2  Cor.  i.  12. 
 
 5.  From  the  snares  of  the  world. 
 
 7.  I  beseech  you  by  His  mercies, 
 
 1.  In  forbearing  you  hitherto,  Lam.  iii.  22. 
 
 2.  In  providing  for  your  bodies,  1  Tim.  vi.  17. 
 
 3.  In  sending  His  Son  to  die  for  you,  Rom.  v.  8. 
 
 4.  In  offering  Him  to  all  that  will  accept  Him,  Isa. 
 
 lv.  1.  Matt.  xi.  28. 
 
 5.  In  vouchsafing  you  the  means  of  grace. 
 
 1 .  His  word,  John  v.  39. 
 
 2.  His  ordinances,  Rom.  x.  17. 
 
 3.  His  sacraments. 
 
 6.  In  forewarning  you  of  your  danger,  Matt.  xxv.  41. 
 
 7.  In  encouraging  you  with  so  many  promises,  Ezek. 
 
 xxxiii.  19.  John  vi.  37. 
 
 8.  In  calling  upon  you,  and  beseeching  you  at  this  time 
 
 to  come  to  Him. 
 
 Romans  xii.  2. 
 
 And  be  not  conformed  to  this  world,  &c. 
 
 I.  Doctrine. 
 
 We  are  not  to  be  conformed  to  this  world, 
 
 1.  What  are  we  to  understand  by  the  world?  1  John  ii.  16. 
 
 1.  The  lust  of  the  flesh,  Tit.  ii.  12. 
 
 2.  The  lust  of  the  eye,  Eccles.  v.  11. 
 
 3.  The  pride  of  life,  Rom.  i.  30. 
 
 2.  What  is  it  not  to  be  conformed? 
 
 1.  Not  to  approve  of,  1  John  ii.  15. 
 
24 
 
 Thesaurus  Theologicus. 
 
 2.  Nor  imitate,  this  world,  1  Pet.  iv.  4. 
 
 3.  To  use  it  as  if  we  used  it  not,  1  Cor.  vii.  30,  31. 
 3.  Why? 
 
 1.  We  are  separated  from  the  world  to  God,  1  Pet.  ii. 
 
 9,  10,  11,  12. 
 
 2.  We  have  put  on  Christ,  Gal.  iii.  27. 
 
 3.  "  All  that  is  in  the  world,"  &c.  "is  not  of  the  Father," 
 
 &c.  1  John  ii.  16. 
 
 4.  Contrary  to  the  love  of  God,  1  John  ii.  15. 
 
 5.  "The  fashion  of  this  world  passethaway,"  1  Cor.  vii.  31. 
 Use. 
 
 Conform  not  to  this  world. 
 
 1.  You  have  higher  things  to  mind,  Col.  iii.  1,  3. 
 
 Philip,  iii.  20. 
 
 2.  This  world  cannot  satisfy  you,  Eccles.  i.  8. 
 
 3.  You  must  give  an  account  of  what  you  do  here, 
 
 1  Pet.  iv.  4,  5.  2  Pet.  iii.  11. 
 Doctrine  II. 
 
 We  should  be  transformed  by  the  renewing  of  our  mind. 
 Msra,uop<povfffa. 
 
 1.  What  is  it  to  be  transformed?    To  be  new  creatures, 
 2  Cor.  v.  17. 
 
 1.  In  our  judgments  ;  concerning, 
 
 1.  God,  Matt.  xix.  17. 
 
 2.  Christ,  Philip,  i.  21;  iii.  8. 
 
 3.  The  world,  Eccles.  i.  1,  2. 
 
 2.  Our  thoughts,  Ps.  i.  2. 
 
 3.  Consciences,  Acts  xxiv.  16. 
 
 4.  Wills,  Lam.  iii.  24. 
 
 5.  Affections,  Col.  iii.  2. 
 
 1.  Love  and  hatred,  Matt.  xxii.  37. 
 
 2.  Desire  and  abhorrence. 
 
 3.  Joy  and  grief,  Ps.  xlii.  1,2. 
 
 4.  Hope  and  fear,  Ps.  xxvii.  1. 
 
 5.  Anger  and  meekness,  Matt.  xi.  29. 
 
 6.  Words,  Matt.  xii.  36. 
 
 7.  Actions,  1  Pet.  i.  15,  16. 
 
 1.  Towards  God,  Acts  xxiv.  16. 
 
 2.  Towards  men,  Acts  xxiv.  16. 
 1.  Love,  Matt.  v.  44. 
 
Tliesaurus  Theologicus. 
 
 25 
 
 2.  Justice,  Matt.  vii.  12. 
 
 3.  Mercy,  Rom.  xii.  8. 
 2.  Why  transformed? 
 
 1.  Till  transformed,  we  are  altogether  sinful,  Prov.  xv.  8. 
 
 2.  We  can  enjoy  no  happiness  here  below. 
 
 3.  Nor  be  capable  of  happiness  hereafter,  Heb.  xii.  14. 
 
 1  Cor.  ii.  14. 
 
 Use. 
 
 1.  Examine  whether  you  be  transformed  or  no. 
 
 1.  Look  to  your  heads,  2  Cor.  xiii.  5. 
 
 2.  Your  hearts,  Prov.  iv.  23, 
 
 3.  Your  lives,  iJ/att.  xii.  33. 
 Reasons  for  this  examination. 
 
 1 .  Many  have  been  mistaken  about  it.    Some  think 
 
 they  are  renewed,  because  turned, 
 
 1.  From  one  sect  to  another. 
 
 2.  From  one  sin  to  another. 
 
 3.  Or  from  debauchery  to  mere  morality. 
 
 2.  This  is  the  most  dangerous  of  all  mistakes. 
 
 3.  If  you  never  examine  yourselves,  you  have  the 
 
 more  cause  to  fear  your  condition. 
 Signs  or  Marks  of  our  being  transformed. 
 All  our  actions  to  God  and  man, 
 
 1.  Proceed  from  new  principles. 
 
 1.  Obedience  to  God,  1  Sam.  xv.  22. 
 
 2.  A  desire  to  please  Him,  1  Thess.  iv.  1.  Heb.  xi.  5. 
 
 2.  After  a  new  manner. 
 
 1.  Not  hypocritically,  but  sincerely,  2  Cor.  i.  12. 
 
 2.  Not  proudly,  but  humbly,  Luke  xvii.  10. 
 
 3.  Not  interruptedly,  but  constantly,  Luke  i.  75. 
 
 3.  To  a  new  end,  1  Cor.  x.  31.  Matt,  v.  16. 
 Means. 
 
 1.  Read  the  word  written,  Jam.  i.  21. 
 
 2.  Hear  it  preached. 
 
 3.  Meditate  upon  it. 
 
 4.  Prav,  Ps.  li.  10. 
 
 5.  Receive  the  sacraments. 
 2.  Exhortation. 
 
 I.  By  renovation  you  become  such  again  as  you  were 
 created,  Gen.  i.  26. 
 
26 
 
 Thesaurus  Theologicus. 
 
 2.  God  Himself  will  change  to  you, 
 
 1 .  His  hatred  to  love,  Isa.  lxvi.  2. 
 
 2.  His  anger  to  mercy, 
 
 3.  All  His  actions  to  your  good,  Rom.  viii.  28. 
 
 3.  If  now  transformed  from  the  world  to  God,  here- 
 
 after you  shall  be  transformed  from  misery  to 
 happiness. 
 
 Romans  xii.  3. 
 
 For  I  say,  through  the  grace  given  unto  me,  to  every  man 
 that  is  among  you,  not  to  think  of  himself  more  highly 
 than  he  ought  to  think ;  but  to  think  soberly,  according 
 as  God  hath  dealt  to  every  man  the  measure  of  faith. 
 
 Here  is  observable, 
 
 1.  The  Apostle's  power  :  /  say,  or  command,  1  Cor.  xiv.  37. 
 
 2  Pet.  iii.  2. 
 
 2.  The  original  of  it,  by  yrace. 
 
 1.  All  power  is  originally  in  God,  Rom.  xiii.  1. 
 
 2.  It  is  derived  to  creatures  by  free  gift :  given  to  me, 
 
 Col.  i.  25. 
 
 3.  To  the  Apostle  by  special  grace,  for  he  had  it  imme- 
 
 diately from  God,  Gal.  i.  1,  15.  1  Cor.  xv.  10. 
 Eph.  iii.  7. 
 
 3.  The  extent  of  this  power,  to  every  one,  2  Cor.  xi.  28. 
 
 Col.  i.  28.  1  Then.  ii.  11. 
 
 4.  The  prohibition,  not  to  think  too  highly  of  themselves, 
 
 especially  as  to  their  spiritual  endowments. 
 1.  Knowledge,  Jer.  ix.  23.  1  Cor.  viii.  1. 
 
 1.  We  know  but  little  in  naturals. 
 
 2.  Less  in  spirituals,  1  Cor.  ii.  14. 
 
 3.  Imperfect  in  both. 
 1.  In  naturals. 
 
Thesaurus  Theologicus. 
 
 27 
 
 1.  We  know  but  few  things. 
 
 2.  Those  but  by  conjectures. 
 
 2.  In  spirituals,  1  Cor.  viii.  2 ;  xiii.  9. 
 
 1.  We  know  but  little, 
 
 1.  Of  God,  Hos.  iv.  1.  Jer.  ix.  3. 
 
 2.  Of  Christ,  1  Cor.  ii.  2. 
 
 3.  Of  our  souls. 
 
 4.  Of  our  estate  as  to  God,  2  Cor.  xiii.  5. 
 
 5.  As  to  the  world  to  come. 
 
 2.  All  our  knowledge  we  owe  to  God,  Matt. 
 
 xi.  25. 
 
 2.  Gifts  of  the  ministry. 
 
 1 .  None  can  perform  their  duty  aright,  Eccles.  vii.  20. 
 
 2  Cor.  iii.  5. 
 
 2.  What  gift  we  have,  we  are  bound  to  God  forx 
 
 1  Cor.  iv.  7. 
 
 3.  We  can  do  no  good  with  it,  without  God,  John 
 
 xv.  5.  1  Cor.  iii.  6. 
 
 3.  Graces. 
 
 1.  Few  have  all. 
 
 2.  They  we  have  are  imperfect,  Philip,  iii.  11,  13. 
 
 1.  Love  to  God,  Matt.  xxii.  37. 
 
 2.  Faith  in  Christ,  Luke  xvii.  5. 
 
 3.  Repentance  of  sin,  2  Cor.  vii.  10. 
 
 4.  Justice  to  our  neighbour,  Matt.  vii.  12. 
 
 5.  Charity  to  the  poor,  1  Cor.  xvi.  2.  2  Cor.  ix.  6. 
 
 3.  If  we  think  too  highly  of  ourselves  for  them,  they 
 
 are  no  true  graces,  Matt.  xi.  29.  1  Tim.  i.  15. 
 Eph.  iii.  8. 
 
 Uses. 
 
 1.  Information.    What  cause  have  we,  then,  not  to  be 
 proud  ? 
 
 1.  Of  strength,  Jer.  ix.  23. 
 
 1.  Wherein  the  beasts  excel  us. 
 
 2.  Whereof  we  may  each  moment  be  deprived,  Isa. 
 
 ii.  22. 
 
 2.  Of  riches ; 
 
 1.  Which  cannot  make  us  happy. 
 
 2.  But  keep  us  from  happiness,  Matt.  xix.  23,  26. 
 
 3.  Which  we  must  part  with  before  we  can  be  happy. 
 
28 
 
 Thesaurus  Tkeoloyicus. 
 
 3.  Honours ; 
 
 1.  Which  depend  upon  the  thoughts  of  others. 
 
 2.  May  deprive  us  of  true  honours,  John  xii.  43. 
 2.  Exhortation.   Study  humility,  1  Pet.  v.  5. 
 
 1.  Towards  God,  Mic.  vi.  8.  Isa.  Ivii.  17;  lxvi.  2. 
 
 Considering, 
 
 1.  How  many  sins  you  are  guilty  of,  Ps.  xix.  12. 
 
 2.  How  many  you  are  defiled  with,  Isa.  i.  5,  6. 
 
 2.  Towards  men. 
 
 Consider, 
 
 1.  You  know  not  but  they  are  better  and  more  dear 
 
 to  God  than  yourselves,  Pom.  xiv.  3,  4.  Philip. 
 ii.  3. 
 
 2.  If  you  excel  them  in  some  things,  they  may  excel 
 
 you  in  others,  Pom.  xii.  4. 
 
 3.  The  more  proud  you  are,  the  less  cause  you  have 
 
 to  be  so  proud  ;  pride  causing, 
 
 1.  Division  among  men,  Prov.  xiii.  10. 
 
 2.  Separation  from  God,  1  Pet.  v.  5. 
 
 Romans  xii.  9. 
 
 Let  love  be  without  dissimulation.    Abhor  that  which 
 is  evil. 
 
 I.  Observation. 
 
 We  are  to  love  without  dissimulation. 
 
 1 .  What  is  it  to  love  without  dissimidation  V 
 
 1.  It  should  proceed  from  the  heart,  1  Tim.  i.  5. 
 
 2.  Be  expressed  in  actions,  1  John  iii.  18. 
 
 2.  Why  should  we  thus  love? 
 
 1.  Otherwise  it  is  hypocrisy  before  God. 
 
 2.  A  deceiving  our  neighbour. 
 
Thesaurus  Theologicus. 
 
 29 
 
 3.  No  true  love. 
 
 Cum  autem  omnium  rerum  simulatio  est  vitiosa  (tollit 
 enim  judicium  veri,  idque  adulter  at),  turn  amicitia 
 repugnat  maxime. —  Cic.  de  Amicit.  [c.  25.] 
 
 Uses. 
 
 1.  Love  one  another. 
 Consider, 
 
 1.  It  is  the  fulfilling  of  the  law,  Rom.  xiii.  8,  9, 10. 
 
 2.  It  is  the  special  command  of  Christ,  John  xiii.  34. 
 
 3.  The  principal  mark  of  a  true  Christian,  John 
 
 xiii.  35. 
 
 II.  We  should  abhor  that  which  is  evil. 
 
 1.  What  evil? 
 
 1.  Sin,  1  John  iii.  4. 
 
 2.  Punishment,  Isa.  xlv.  7. 
 
 2.  What  is  it  to  abhor  it? 
 
 It  must  consist  in, 
 
 1.  Our  settled  judgment  that  it  is  evil. 
 
 2.  An  hatred  of  it  for  its  own  sake,  Ps.  cxix.  113. 
 
 3.  An  aversion  from  it,  Ezek.  xxxiii.  11. 
 
 3.  Why  should  we  abhor  it? 
 
 Because, 
 
 1 .  It  is  contrary  to  God's  nature. 
 
 2.  Repugnant  to  His  laws,  John  iii.  4. 
 
 3.  Destructive  to  our  own  souls. 
 Uses. 
 
 1.  Repent  of  the  sins  you  have  already  committed  ;  for, 
 
 1.  By  them  you  have  incurred  God's  displeasure, 
 
 Ps.  vii.  11. 
 
 2.  Made  yourselves  liable  to  eternal  torments,  Pom. 
 
 vi.  23. 
 
 3.  There  is  no  way  to  avoid  both,  but  by  repentance, 
 
 Luke  xiii.  3. 
 
 2.  Abhor  it  so  as  not  to  commit  sin  hereafter. 
 
 Consider, 
 
 1.  It  is  the  greatest  folly,  Ps.  xiv.  4;  xciv.  8. 
 
 2.  Slavery,  Rom.  vi.  20. 
 
 3.  It  defiles  thy  soul,  Jam.  i.  21.  Matt.  xv.  20.  Job 
 
 xv.  16. 
 
 4.  Is  the  death  of  the  soul,  Rom.  vii.  24.  Uph.  ii.  1. 
 
30 
 
 Thesaurus  Theologicus. 
 
 5.  Hath  been  the  only  cause  of  all  the  misery  thou 
 
 hast  felt. 
 
 6.  Deprives  thee  of  God's  mercy,  and  makes  thee 
 
 like  to  Satan,  John  viii.  44. 
 
 7.  Unless  you  abhor   evil,  God  will   abhor  you, 
 
 Isa.  lix.  2. 
 
 8.  Unless  you  abhor  sin  in  yourselves  now,  you  will 
 
 abhor  yourselves  for  sin  to  eternity. 
 
 Means. 
 
 1.  Always  remember  you  are  Christians,  2  Tim.  ii.  19. 
 
 2.  Avoid  the  occasions  of  sin,  1  Thess.  v.  22. 
 
 3.  Often  think  whom  it  displeases,  the  great  God, 
 
 Gen.  xxxix.  9. 
 
 4.  Live  always  as  under  His  eye,  Ps.  cxxxix.  7. 
 
 5.  Remember  the  time  will  come  when  thou  must 
 
 answer  for  it,  Eccles.  xi.  9. 
 
 Romans  xii.  9. 
 Cleave  to  that  which  is  good. 
 
 I.  What  is  good?    That  which  hath  all  things  required  to 
 
 its  perfection.  Bonum  est  quod  habet  omnia  ad propriam 
 perfectionem  requisita. 
 And  there  is, 
 
 1.  Transcendent  good,  God,  Luke  xviii.  19. 
 
 2.  Natural,  perfect  in  its  nature,  Gen.  i.  31. 
 
 3.  Moral,  that  is,  conform  to  right  reason,  1  Tim.  ii.  3. 
 
 II.  What  is  it  to  cleave  to  that  which  is  good? 
 
 1.  To  approve  of  it. 
 
 2.  To  desire  it,  Rom.  xii.  9. 
 
 3.  To  be  constant  in  practising  good  works,  so  as  to 
 
 cleave  to  them  and  be  one  with  them,  Rom.  xii.  1. 
 
Thesaurus  Theologicus. 
 
 31 
 
 III.  Why  are  we  to  cleave  to  that  which  is  good? 
 
 1.  Because  we  are  constantly  receiving  good  from  God. 
 
 2.  We  are  commanded  to  be  always  doing  good,  Luke 
 
 i.  75.  Prov.  xxiii.  17.  Ps.  cxix.  96. 
 
 3.  When  we  do  not  good,  we  sin. 
 
 IV.  How  are  we  always  to  do  good  ? 
 
 To  this  is  required, 
 
 1.  Faith  in  Christ. 
 
 1.  Nothing  is  in  itself  good,  but  what  is  done  by  His 
 
 grace,  John  xv.  5. 
 
 2.  Nothing  accepted  but  by  His  merit,  Isa.  lxiv.  6. 
 
 I  Pet.  ii.  5. 
 
 2.  It  must  be  agreeable,  for  the  matter,  to  the  word  of 
 
 God,  Isa.  i.  12. 
 
 3.  Done  in  obedience  to  that  word,  1  Sam.  xv.  22. 
 
 4.  Understandingly,  1  Cor.  xiv.  15. 
 
 5.  Willingly,  Ps.  ex.  3. 
 
 6.  Cheerfully,  Ps.  xl.  8. 
 
 7.  With  the  utmost  of  our  power,  Eccles.  ix.  10. 
 
 8.  In  faith,  Rom.  xiv.  23. 
 
 9.  Humbly. 
 
 1.  Not  vainly  thinking  that  good  works  come  from 
 
 thyself,  2  Cor.  iii.  5. 
 
 2.  Nor  expecting  salvation  by  them. 
 
 10.  They  must  be  done  to  the  glory  of  God,  Matt.  v.  16. 
 1  Cor.  x.  31. 
 
 Use. 
 
 Cleave  to  that  which  is  good,  so  as  always  to  do  it. 
 Consider, 
 
 1.  How  honourable  an  employment  it  is,  1  Sam.  ii.  30. 
 
 1.  The  work  of  Angels,  Heb.  i.  14. 
 
 2.  Of  Christ,  Actsx.  38. 
 
 3.  Of  God,  Gen.  i.  ult. 
 
 2.  How  pleasant. 
 
 1.  Thy  conscience  will  hereby  be  void  of  offence,  Acts 
 
 xxiv.  16. 
 
 2.  Thy  heart  rejoicing  in  the  love  of  God,  Philip,  iv.  4. 
 
 3.  How  profitable.    Hereby  thou  wilt  gain, 
 
 1.  Honour  to  thy  religion. 
 
 2.  God's  favour  to  thyself,  Isa.  lxvi.  2. 
 
32  Thesaurus  Theologicvs. 
 
 3.  An  assurance  of  thy  interest  in  Christ,  Jam.  ii.  26. 
 
 4.  The  concurrence  of  all  things  for  thy  good,  Rom. 
 
 viii.  28. 
 
 5.  Eternal  happiness,  Matt.  xxv.  46. 
 
 Romans  xii.  10,  11. 
 
 Be  kindly  affectioned  one  to  another  with  brotherly  love ; 
 in  honour  preferring  one  another  ;  not  slothful  in 
 business. 
 
 I.  Duty. 
 
 Be  kindly,  &c. 
 
 1.  Wherein   are  we  to  express   our  affection   to  one 
 
 another  ? 
 
 1.  In  desiring  one  another's  good,  1  Tim.  ii.  1. 
 
 2.  In  rejoicing   in   one   another's   prosperity,  Rom. 
 
 xii.  15. 
 
 3.  In  pitying  one  another's  misery,  Rom.  xii.  15.  Isa. 
 
 lxiii.  9. 
 
 4.  In  forgiving  one  another's  injuries,  Matt.v'i.  14, 15. 
 
 5.  In  helping  one  another  in  our  necessities,  1  John  iii. 
 
 17,  18. 
 
 2.  Why  so  kindly  affectioned? 
 
 1 .  We  are  commanded  to  do  it,  John  xiii.  34. 
 
 2.  "No  other  command  can  be  performed  without  this, 
 
 Rom.  xiii.  10. 
 
 3.  Neither  can  we  love  God  without  it,  1  John  iii.  17. 
 
 4.  This  is  the  true  religion,  Jam.  i.  27. 
 
 5.  Because  we  are  all  brethren. 
 
 1.  In  Adam,  as  to  the  flesh,  Acts  xxii.  1. 
 
 2.  In  Christ,  as  to  the  Spirit,  1  Cor.  xv.  58.  Philip. 
 
 i.  14. 
 
 Use. 
 
 Be  kindly  affectioned  to  all  persons. 
 1.  Obj.  They  are  wicked. 
 
Thesaurus  Theologicus. 
 
 33 
 
 1.  Thou  canst  not  say  they  are  more  wicked  than 
 
 thyself,  1  Tim.  i.  15. 
 
 2.  Thou  knowest  not  but  they  may  be  saved,  and  not 
 
 thyself,  Matt.  vii.  1. 
 
 3.  Thou  art  to  hate  their  sins,  yet  love  their  persons, 
 
 Ps.  xcix.  8. 
 
 2.  Obj.  They  wronged  me. 
 
 1.  Thou  knowest  not  but  their  iniquity  was  thy  good, 
 
 as  in  Joseph's  brethren. 
 
 2.  Thou  hast  injured  God,  Matt.  vi.  14,  15. 
 
 3.  Others'  sins  cannot  absolve  thee  from  thy  duty. 
 
 3.  Obj.  But  they  are  still  my  enemies. 
 
 1.  Then  thou  hast  a  special  command  to  love  them, 
 
 Matt.  v.  44,  45. 
 
 2.  And  the  reason  of  it,  Matt.  v.  45,  46. 
 
 II.  Duty.    In  honour  preferring  one  before  another,  Rom. 
 xiii.  7.  1  Pet.  ii.  17. 
 
 1.  What  is  the  honour  due  to  others? 
 
 An  acknowledgment  of  what  is  excellent  in  others, 
 expressed  by  outward  signs. 
 
 1.  An  acknowledgment, 
 
 2.  Of  what  is  excellent. 
 
 1.  Authority,  1  Pet.  ii.  17. 
 
 2.  Superiority. 
 
 3.  Virtue,  Prov.  xii.  26. 
 
 3.  Expressed  by  outward   signs,  Gen.  xlii.  6.  Acts 
 
 xxvi.  25. 
 
 2.  How  are  we  to  prefer  one  before  another  ? 
 
 1.  By  having  low  and  modest  thoughts  of  ourselves, 
 
 Prov.  xxvi.  12. 
 
 2.  By  having  a  just  esteem  of  others'  excellencies, 
 
 1  Pet.  ii.  17. 
 
 3.  By  accounting  all   others  better  than  ourselves, 
 
 Philip,  ii.  3.  Isa.  Ixv.  5. 
 
 Use. 
 
 Prefer  one  before  another. 
 Consider, 
 
 1.  This  is  necessary  for  preserving  peace. 
 
 2.  For  avoiding  confusion. 
 
 3.  For  the  manifesting  ourselves  Christians. 
 
 D 
 
34 
 
 Thesaurus  Theologicus. 
 
 III.  Duty. 
 
 Not  slothful  in  business. 
 
 1.  Here  is  supposed  we  have  all  business  to  do, 
 
 1.  In  our  particular  calling  and  station  in  the  world, 
 
 1  Thess.  iv.  1 1 . 
 
 2.  In  our  general  calling,  Philip,  ii.  12. 
 
 1.  Repentance,  Luke  xiii.  3. 
 
 2.  Faith,  Acts  xvi.  30,  31. 
 
 3.  To  get  our  sins  pardoned  ; 
 
 4.  And  so  God  reconciled  ; 
 
 5.  And  our  souls  in  a  capacity  for  heaven,  Heb. 
 
 xii.  14. 
 
 2.  How  are  we  not  to  be  slothful  in  business  ? 
 
 1.  Not  to  live  as  if  we  had  nothing  to  do. 
 
 2.  Not  to  be  slothful  in  doing  what  we  do, Eccles.  ix.  10. 
 
 3.  Especially,  not  to  be  indifferent  as  to  the  grand 
 
 affairs  of  our  souls,  Rev.  iii.  16. 
 
 Use. 
 
 Be  not  slothful  in  business. 
 Consider, 
 
 1.  You  have  a  great  deal  of  work  to  do ; 
 
 2.  But  a  little  time  to  do  it  in,  Jam.  iv.  13. 
 
 3.  Eternity  depends  upon  your  doing  your  work  here. 
 
 Romans  xii.  11. 
 Fervent  in  spirit ;  serving  the  Lord. 
 
 I.  Duty. 
 
 Fervent  in  spirit. 
 1.  What  is  it  to  he  fervent  in  spirit? 
 
 To  be  serious  and  earnest  in  matters  of  religion. 
 1 .  In  the  exercise  of  graces.  Fervent, 
 
 1.  In  our  love  to  God,  Deut.  vi.  5.  Matt.  xxii.  37. 
 
Thesaurus  Theologicus. 
 
 35 
 
 2.  In  our  desires  of  Him,  Ps.  xlii.  1,  2. 
 
 3.  In  our  trust  on  Him,  Job  xiii.  15. 
 
 4.  In  our  rejoicing  in  Him,  1  Pet.  i.  8. 
 
 5.  In  our  zeal  for  His  glory,  1  Cor,  x.  31. 
 
 Which  yet, 
 
 1.  Must  be  tempered  with  knowledge,  Rom.  x.  2. 
 
 2.  Regulated  by  His  word. 
 
 6.  In  repentance  for  our  sins,  Job  xlii.  5,  6. 
 
 7.  In  faith  in  Jesus  Christ,  Jam.  ii.  26. 
 2.  In  the  performance  of  duties.  Fervent 
 
 1.  In  prayer,  1  Cor,  xiv.  15. 
 
 2.  In  hearing,  Ezek.  xxxiii.  31. 
 
 3.  In  meditation,  Ps.  xxii. 
 2.  Why  thus  fervent  in  spirit  ? 
 
 1.  This  is  the  end  of  God's  giving  us  such  active 
 
 spirits,  that  we  might  employ  them  for  Him, 
 Prov.  xvi.  4. 
 
 2.  These  are  businesses  of  the  greatest  concern,  Deut. 
 
 xxx.  15. 
 
 3.  Whatsoever  is  not  done  with  zeal  and  fervency,  is 
 
 no  good  work,  Eccles.  ix.  10. 
 
 Uses. 
 
 1.  Bewail  your   former   indifferency   in   matters  of 
 
 religion. 
 
 2.  Be  more  serious  for  the  future. 
 
 Consider, 
 
 1.  They  are  great  works  you  perform,  2  Cor.  ii.  16. 
 
 2.  You  cannot  be  too  serious  in  them,  Luke  xvii.  10. 
 
 3.  Heaven  will  recompense  all  your  labours,  1  Cor. 
 
 xv.  58. 
 II.  Duty. 
 
 Serve  the  Lord. 
 1 .  What  is  it  to  serve  God  ? 
 It  implies, 
 
 1.  Our  devoting  ourselves  wholly  to  Him  and  His  way, 
 
 2  Cor.  viii.  5.  Matt.  vi.  24. 
 
 2.  Subjecting  ourselves  to  His  will   and   laws,  Ps. 
 
 ii.  11,  12. 
 
 3.  Worshipping  Him  with  all  acts  of  divine  worship, 
 
 Matt.  iv.  10.  Luke  ii.  37. 
 
36 
 
 Thesaurus  Theologicus. 
 
 4.  Our  walking  in  holiness  and  righteousness  before 
 
 Him,  Luke  i.  74,  75. 
 
 5.  Our  improving  all  for  His  glory,  Matt.  xxv.  21. 
 
 2.  How  should  we  serve  Him  ? 
 
 1.  Reverently,  Heb.  xii.  28,  29.  Ps.  ii.  11. 
 
 2.  Obedientially,  1  Sam.  xii.  14. 
 
 3.  Sincerely,  John  iv.  24.  Ps.  li.  6. 
 
 4.  Readily  and  willingly,  1  Chron.  xxviii.  9. 
 
 5.  Only,  Matt.  iv.  10. 
 
 6.  Wholly,  JDeut.  x.  12.  Ps.  cxix.  6. 
 
 7.  Continually,  Luke  i.  75. 
 
 3.  Why  serve  the  Lord? 
 
 1.  He  made  us,  Prov.  xvi.  4. 
 
 2.  Maintaineth  us,  ^4cfc  xvii.  28. 
 
 3.  Hath  redeemed  us,  1  Cor.  vi.  19,  20. 
 Use. 
 
 Serve  the  Lord. 
 Consider, 
 
 1.  Unless  you  serve  the  Lord,  you  must  serve  sin  and 
 
 Satan,  Matt.  vi.  24. 
 
 2.  His  service  is  the  only  liberty,  Pom.  viii.  21. 
 
 3.  The  highest  honour,  in  the  world,  1  Sam.  ii.  30. 
 
 4.  You  all  vowed  to  serve  Him  in  baptism,  Deut.  xxvi. 
 
 17,  18. 
 
 5.  All  you  can  do  is  much  less  than  you  owe  Him, 
 
 Luke  xvii.  10. 
 
 6.  If  you  serve  Him,  He  will  protect  and  cause  all 
 
 things  to  serve  you,  Rom.  viii.  28. 
 
 7.  Serve  Him  here,  and  He  will  reward  you  hereafter, 
 
 Matt.  xxv.  21. 
 
Thesaurus  Theologicus. 
 
 37 
 
 Romans  xii.  12. 
 
 Rejoicing  in  hope ;  patient  in  tribulation. 
 
 I.  Duty. 
 
 We  ought  to  rejoice  in  hope. 
 
 1 .  What  is  it  to  rejoice  ? 
 
 1.  Negatively. 
 
 1.  It  is  not  to  have  the  senses  pleased. 
 
 2.  Nor  doth  it  consist  in  the  imagination. 
 
 2.  Positively.  It  consists, 
 
 1.  In  the  removal  of  sorrow  from  the  heart,  Ps. 
 
 xlii.  5. 
 
 2.  In  the  soul's  content  and  satisfaction,  Luke  i.  47. 
 
 2.  What  is  hope  ?    It  consists, 
 
 1.  In  the  belief  of  good  things  to  be  had,  1  Pet.  i.  13. 
 
 2.  In  the  expectation  of  them,  Ps.  lxii.  5. 
 
 3.  In  making  use  of  all  lawful  means  for  the  obtaining 
 
 them,  Heb.  x.  23,  24,  25.  Est.  iv.  14. 
 
 3.  What  is  it  to  rejoice  in  hope?    To  rest  satisfied  with 
 
 the  expectation  of  the  good  things  God  hath  pro- 
 mised. 
 
 1.  An  interest  in   Christ,   1    Pet.   i.    8.  Rom.  viii. 
 
 32,  33,  34. 
 
 2.  Pardon  of  sin,  Ps.  xxxii.  5. 
 
 3.  The  love  of  God,  Rom.  v.  1. 
 
 4.  The  working  together  of  all  things  for  our  good, 
 
 Rom.  viii.  28. 
 
 5.  Continual  supplies  of  grace,  2  Cor.  xii.  9. 
 
 6.  A  joyful  resurrection,  1  Cor.  xv.  19,  20. 
 
 7.  The  enjoyment  of  God  for  ever,  Ps.  xlii.  2. 
 
 4.  What  grounds  have  we  to  hope  for  these  things,  so  as 
 
 to  rejoice  in  it  ? 
 
 1.  The  faithfulness  of  God,  Tit.  i.  2. 
 
 2.  His  power,  Matt.  xix.  26. 
 
38 
 
 Thesaurus  Theologicus. 
 
 3.  The  merits  of  Jesus  Christ,  2  Cor.  i.  20. 
 
 Use. 
 
 Rejoice  in  hope. 
 Consider, 
 
 1.  Otherwise  you  dishonour  God  by  mistrusting  His  pro- 
 
 mises, Rom.  iv.  20. 
 
 2.  You  dishonour  religion  by  accusing  it  of  uncertainties. 
 
 3.  You  deprive  yourselves  of  the  highest  happiness  in 
 
 this  life. 
 
 4.  The  more  joyful  in  hope,  the  more  active  in  duty. 
 
 5.  Rejoice  in  hope  now,  and  rejoice  in  sight  hereafter. 
 II.  Duty. 
 
 We  must  be  patient  in  tribulations. 
 
 1 .  What  are  tribulations  ? 
 
 1.  Whatsoever  is  hurtful  to  us. 
 
 2.  Whatsoever  vexeth  us. 
 
 2.  What  to  be  patient  ? 
 
 1.  Not  to  murmur  against  God,  Ex.  xvi.  3,  7,  8. 
 
 2.  Nor  despair  of  deliverance,  Ps.  xlii.  5. 
 
 3.  Nor  use  unlawful  means  to  get  out  of  them. 
 
 4.  To  rest  satisfied  with  them,  1  Sam.  iii.  18. 
 
 5.  To  be  thankful  for  them,  Job  i.  21,  22.  1  Thess. 
 
 v.  18. 
 
 3.  Why  are  we  to  be  patient? 
 
 1.  They  come  from   God,  2  Sam.  xvi.  10,  11,  12. 
 
 Ps.  xxxix.  2. 
 
 2.  Are  no  more  than  we  deserve,  Lam.  iii.  39. 
 
 3.  Are  less  than  we  deserve,  Ezra  ix.  13. 
 
 4.  Impatience  does  but  heighten  them. 
 
 5.  By  patience  we  change  them  into  mercies,  as  in  Job, 
 
 Joseph,  David. 
 
 Use. 
 
 Be  patient. 
 
 1.  No  afflictions  but  others  have  borne,  1  Pet.  iv.  12; 
 
 v.  9. 
 
 2.  Christ  Himself  hath  undergone  more  than  we  can, 
 
 Rom.  viii.  29.  1  Pet.  ii.  23  ;  iv.  13. 
 
 3.  God  knows  how  to  deliver  us,  2  Pet.  ii.  9. 
 
 4.  By  patience  you  make  a  virtue  of  necessity. 
 
 5.  Will  do  you  much  good  by  them,  Heb.  xii.  6,  7,  8. 
 
Thesaurus  Theologicus. 
 
 39 
 
 By, 
 
 1.  Convincing  you  of  sin,  Job  xxxvi.  8,  9,  10. 
 
 2.  Purging  you  from  sin,  Ps.  cxix.  67. 
 
 3.  Your    graces    are  hereby  proved   or  evidenced, 
 
 1  Pet.  i.  6,  7. 
 
 4.  Your  graces  improved,  Rom.  v.  3,  4,  5. 
 
 5.  Your  relation  to  God  shewn,  Heb.  xii.  6,  7,  8. 
 
 6.  Your  future  condemnation  prevented,  1  Cor.  xi.  32. 
 
 7.  You  are  prepared  for  heaven,  Acts  xiv.  22.  2  Cor. 
 
 iv.  17. 
 
 Romans  xii.  12. 
 
 Continuing  instant  in  prayer. 
 
 I.  What  is  prayer  ?    The  hearty  desire  of  necessary  things 
 from  God. 
 
 1.  The  hearty  desire,  1  Cor.  xiv.  15. 
 
 1.  Mental,  1  Sam.  i.  13.  Eph.  v.  19.    ' AvdQatig  vou  crgoc 
 
 6s6v. — JDamasc.  [de  Orth.  Fid.  iii.  24.] 
 
 2.  Oral,  John  xvii.  5. 
 
 2.  Of  necessary  things. 
 
 1.  Spiritual,  for  the  life  to  come. 
 
 1.  Sense  of  sin,  Luke  xiii.  3. 
 
 2.  Faith  in  Christ,  Luke  xvii.  5. 
 
 3.  Pardon  of  former  transgressions,  Ps.  li.  9. 
 
 4.  Subduing  present  corruptions,  Ps.  xix.  12,  13; 
 
 cxix.  133. 
 
 5.  The  continued  influences  of  His  grace  and  Spirit, 
 
 Ps.  li.  10.  Luke  xi.  13. 
 
 2.  Temporal,  for  this  life,  1  Tim.  iv.  8.  Prov.  xxx.  8. 
 
 3.  From  God. 
 
 1.  God  alone  is  to  be  worshipped,  Matt.  iv.  10. 
 
 2.  God  alone  understands  our  prayers,  Isa.  lxiii.  16. 
 
40 
 
 Thesaurus  Theologicus. 
 
 3.  He  alone  can  answer  them,  Ps.  lxv.  2. 
 
 4.  God  commands  us  to  call  to  Him,  Jer.  xxxiii.  3. 
 
 Ps.  L.  15. 
 
 5.  Christ  directs  us  to  pray  to  Him,  Matt.  vi.  9. 
 See  the  error  of  Papists,  who  pray  to  the  cross. 
 
 O  crux  ave  spes  unica, 
 Auge  piisjustitiam, 
 Reisque  dona  veniam. 
 [Hymn  ad  Vesp.  Temp.  Passionis  Brev.  Rom.~\  To 
 the  Virgin  Mary,  &c.    St.  Roche  for  the  plague. 
 St.  Apollonia  for  the  toothache.    St.  Eulogius  for 
 horses.  St.  Anthony  for  hogs.   St.  Gal]  us  for  geese, 
 &c. 
 
 II.  Why  should  we  pray  ? 
 
 1.  God  hath  commanded  it,  1  Thess.  v.  17. 
 
 2.  Encouraged   us  with  a  promise,  Ps.  l.  15.  Matt. 
 
 vii.  7. 
 
 3.  Made  it  the  condition  of  all  promises,  Ezek.  xxxvi.  37. 
 
 4.  It  is  part  of  divine  worship. 
 
 5.  Hereby  we  give  glory  to  God. 
 
 1.  Of  omnipresence,  Ps.  cxxxix.  2,  3. 
 
 2.  Of  omniscience,  Ps.  cxxxix.  7. 
 
 3.  Of  omnipotence. 
 
 6.  All  blessings  are  sanctified  by  it,  1  Tim.  iv.  5. 
 
 7.  Only  by  this  we  acknowledge  our  dependence  upon 
 
 Him. 
 
 III.  How  should  we  pray  ? 
 
 1.  Before  prayer,  consider,  Ps.  x.  17, 
 
 1.  Who  it  is  you  go  to  pray  to,  Ex.  xxxiv.  6. 
 
 2.  What  you  have  to  pray  for,  1  John  v.  14. 
 
 3.  How  unworthy  you  are  to  ask  or  receive,  Gen. 
 
 xxxii.  10. 
 
 4.  That  Christ  is  interceding  for  you,  Eph.  iii.  12. 
 
 Heb.  vii.  25. 
 
 2.  In  prayer. 
 
 1.  Pray  with  that  humility,  reverence,  and  submission, 
 
 as  becomes  a  sinful  creature,  Gen.  xviii.  27.  Luke 
 xviii.  13.  Ezra  ix.  6. 
 
 2.  Utter  nothing  rashly  before  Him,  nor  mingle  stories 
 
 with  petitions,  Eccles.  v.  1,2. 
 
Thesaurus  Theologicus. 
 
 41 
 
 3.  Let  every  petition  proceed  from  the  heart,  John 
 
 iv.  24. 
 
 4.  Pray  only  in  the  name  of  Christ,  John  xiv.  13,  14 ; 
 
 xvi.  23.  Heb.  vii.  25. 
 
 5.  Let  your  affections  and  apprehensions  go  together, 
 
 1  Cor.  xiv.  15. 
 
 6.  Pray  in  faith,  Mark  xi.  24.  Jam.  i.  6. 
 
 7.  Without  wrath,  1  Tim.  ii.  8.  Matt.  vi.  14,  15. 
 
 8.  For  others  as  well  as  for  yourselves,  1  Tim.  ii.  1. 
 
 Eph.  vi.  18. 
 
 9.  Pray  to  the  right  end,  Jam.  iv.  3. 
 
 10.  Add  praise  to  prayers,  Philip,  iv.  6.  1  Tim.  ii.  1. 
 
 1 .  Praising  God  is  all  He  expects  for  His  mercies. 
 
 2.  It  is  the  best  sacrifice  we  can  offer,  Ps.  lxix. 
 
 30,31. 
 
 3.  It  is  the  work  of  Heaven,  Rev.  vii.  9,  10  ;  xix.  ] . 
 3.  After  prayer. 
 
 1.  Consider  what  you  have  prayed  for. 
 
 2.  Expect  it,  Ps.  v.  3. 
 
 3.  Use  means  for  the  obtaining  it. 
 
 IV.  When  should  we  pray  ?    Or  how  continue  instant  in 
 prayer,  Eph.  vi.  18.  1  Thess.  v.  17. 
 
 1.  Be  always  in  a  praying  frame. 
 
 2.  Take  all  occasions  of  praying. 
 
 3.  Never  faint  in  prayer,  Luhe  xviii.  1.  2  Cor.  xii.  8,  9. 
 
 4.  Make  prayer  your  daily  exercise. 
 
 1.  We  must  serve  God  daily,  Luke  i.  75. 
 
 2.  The  sacrifices  of  the  Old  Testament  were  daily, 
 
 Num.  xxviii.  3.  Acts  in.  1. 
 
 3.  Christ  directs  us  to  ask  our  daily  bread,  Matt.  vi. 
 
 11,33. 
 
 4.  The  saints  in  all  ages  prayed  daily,  Ps.  Iv.  17; 
 
 cxix.  164.  Dan.  vi.  10.  1  Kings  viii.  48.  Luke 
 ii.  37. 
 
 5.  The  Heathens  and  Turks  do  it. 
 
 6.  We  daily  need  mercies. 
 
 7.  We  daily  receive  mercies  from  God. 
 
 Object.  I  have  oft  prayed,  but  am  never  heard,  Job  xxi.  15. 
 
 1.  However,  we  are  bound  to  serve  God. 
 
 2.  If  we  get  no  good,  it  is  our  own  fault. 
 
42 
 
 Thesaurus  Theologicus. 
 
 1.  As  to  the  matter,  1  John  v.  14. 
 
 2.  Means,  Jam.  i.  6. 
 
 3.  End,  of  prayer,  Jam.  iv.  3. 
 
 3.  Perhaps,  you  never  expected  it. 
 
 4.  Or  have  not  used  the  right  means  for  it. 
 
 5.  You  have  not  prayed  long  enough,  2  Cor.  xii.  9. 
 
 Luke  xviii.  1. 
 
 6.  Though  you  have  not  received  that  required,  you 
 
 have  other  mercies,  2  Cor.  xii.  9. 
 
 7.  You  may  be  answered,  and  not  know  it. 
 
 Use. 
 
 Continue  instant  in  prayer. 
 
 1.  Otherwise  ye  live  in  continued  sin. 
 
 2.  Prayer  is  the  most  honourable  work. 
 
 3.  The  most  pleasant,  Ps.  lxxxiv.  10. 
 
 4.  The  only  way  of  getting  real  mercies,  Jam.  i.  5. 
 
 5.  Right  praying  is  a  sign  of  a  true  convert,  Acts  ix.  11. 
 
 Romans  xii.  13. 
 Distributing  to  the  necessity  of  saints. 
 
 I.  Who  are  the  saints? 
 
 1.  All  that  truly  believe  in  Christ  as  sanctified. 
 
 2.  All  that  profess  to  believe  in  Him,  Philip,  i.  1 .  Col.  i.  2. 
 
 Rev.  vii.  9. 
 
 II.  What  necessities  ? 
 
 That  they  need, 
 
 1.  Our  advice. 
 
 2.  Prayers,  1  Tim.  ii.  1. 
 
 3.  Our  estates. 
 
 III.  What  is  it  to  distribute? 
 1 .  To  give  them  freely. 
 
Thesaurus  I'heologicus. 
 
 43 
 
 2.  To   communicate   with,  because   Christians,   1  Cor. 
 xii.  26,  27.  TaTg  y^oz'iatg  ~ujv  ay'iM  XGiiwoZitTsg, 
 
 IV.  Who  ought  to  give  ? 
 
 1.  Every  one  is  to  be  willing  to  give,  2  Cor.  viii.  13. 
 
 2.  They  only  are  actually  to  give,  who  have  any  thing  of 
 
 their  own  to  give,  1  John  hi.  17.  Isa.  lxi.  8. 
 
 3.  Hence  men  of  a  lower  estate  are  bound  to  give  too 
 
 something,  Eph.  iv.  28. 
 
 V.  How  much  is  every  one  bound  to  give  ? 
 
 1.  In  general,  bountifully,  2  Cor.  ix.  6. 
 
 2.  Proportionably  to  our  estates,  t  Cor.  xvi.  2. 
 
 3.  More  than  we  spend  on  our  lusts. 
 
 4.  As  much  as  is  not  necessary  for  ourselves,  2  Cor. 
 
 viii.  14. 
 
 5.  Sometimes  what  is  necessary.  2  Cor.  viii.  3. 
 
 VI.  How  ought  we  to  give  ? 
 
 1.  Out  of  a  sense  of  duty,  not  for  vainglory,  Matt.  vi.  1,2. 
 
 2.  Out  of  love  and  pity  to  our  brother,  1  Cor.  xiii.  3. 
 
 3.  Willingly,  2  Cor.  viii.  10,  11,  12. 
 
 4.  Cheerfully,  Rom.  xii.  8.  2  Cor.  ix.  7. 
 
 5.  Readily,  without  delay,  Prov.  iii.  27,  28. 
 
 6.  Thankfully,  1  CArort.  xxix.  13,  14. 
 
 7.  For  a  right  end. 
 
 1.  Not  for  praise  from  men. 
 
 2.  Much  less  salvation  from  God. 
 
 3.  But  for  His  honour,  Prov.  iii.  9. 
 Uses. 
 
 1.  Repent  of  your  neglect  of  this  duty. 
 
 2.  Perform  it  for  the  future. 
 
 Consider, 
 
 1.  The  law  of  God  commands  it. 
 
 2.  The  law  of  nature,  Matt.  vii.  12. 
 
 3.  God  hath  made  it  our  brother's  due,  and  so  we  rob 
 
 Him,  unless  we  give. 
 
 4.  There  is  a  blessing  entailed  upon  it,  Acts  xx.  35. 
 
 5.  Hereby  we  imitate  God,  Matt.  v.  48.  Luke  vi.  36. 
 
 6.  Unless  we  give,  we  have  no  love  for  God,  1  John 
 
 iii.  17, 
 
 7.  Nor  true  religion,  Jam.  i.  27. 
 
 8.  What  we  have,  is  not  our  own,  but  God's,  to  be  laid 
 
44 
 
 Thesaurus  Theologicus. 
 
 out  according  to  His  will,  Luke  xvi.  12.  1  Chron. 
 xxix.  11. 
 
 9.  Yet  Himself  will  repay  us  what  we  have  so  dis- 
 bursed, Prov.  xix.  17. 
 
 10.  Hence  this  is  the  way  to  lay  up  our  treasures  in 
 
 heaven,  1  Tim.  vi.  17,  18,  19.  Matt.  vi.  19,  20. 
 
 11.  It  is  the  best  way  to  prosper  and  sanctify  what  ye 
 
 have  here,  Prov.  xxviii.  27.  Deut.  xv.  7,  8,  9, 
 10,  11. 
 
 12.  You  shall  be  judged  according  to  your  performance 
 
 or  neglect  of  this  duty,  Matt.  xxv.  34,  35,  41,42. 
 
 Romans  xii.  13,  14,  15,  16. 
 
 Given  to  hospitality.  Bless  them  which  persecute  you  : 
 bless,  and  curse  not.  Rejoice  with  them  that  do 
 rejoice,  and  weep  with  them  that  weep.  Be  of  the 
 same  mind  one  toward  another. 
 
 I.  What  is  hospitality  ? 
 It  implies, 
 
 1.  Our  indifferency  about  the  world. 
 
 2.  Willingness  to  communicate  what  we  have  to  others, 
 
 1  Tim.  vi.  17. 
 
 3.  Our  supplying  strangers  as  well  as  others  with  neces- 
 
 saries, 1  Pet.  iv.  9. 
 Reasons. 
 
 1.  A  priori.  We  should  do  to  others  as  we  would  have 
 
 them  do  to  us,  Matt.  vii.  12. 
 
 2.  A  posteriori.   Because  of  the  good  we  may  get  by  it. 
 
 Some  have  entertained  angels,  Heb.  xiii.  2.  Gen. 
 
Thesaurus  Theologicus. 
 
 45 
 
 xviii.  3  ;  xix.  2  ;  and  prophets,  1  Kings  xvii.  10,  12, 
 14, 16.  2  Kings  iv.  8,  16,  17,  34.  Matt.  xxv.  43. 
 
 II.  Bless  them  which  curse  you. 
 
 1.  We  must  expect  reproaches. 
 
 2.  We  must  not  recompense  curses  for  curses,  Matt.  v.  44. 
 
 1  Cor.  iv.  12.  1  Pet.  ii.  23. 
 
 3.  But  pray  for  a  blessing  upon  them,  Luhe  xxiii.  34. 
 
 1  Pet.  ii.  21,  22,  23. 
 
 III.  Rejoice  with  them  that  do  rejoice,  and  weep  with  them 
 
 that  weep. 
 That  is, 
 
 1.  Rejoice  at  others'  prosperity. 
 
 1.  Spiritual,  Luhe  xv.  10.  Acts  xi.  23.  Philip,  i.  3. 
 
 2.  Temporal. 
 
 2.  Be  troubled  at  others'  losses  and  troubles,  Job  ii.  11; 
 
 xlii.  11. 
 Reason. 
 
 We  are  members  of  one  another,  1  Cor.  xii.  26,  27. 
 
 IV.  Be  of  the  same  mind  one  toward  another. 
 
 1.  So  as  to  love  one  another,  John  xiii.  34. 
 
 2.  To  be  at  peace  together,  Rom.  xii.  18.  Heb.  xii.  14. 
 
 1 ,  Peace  is  the  effect  of  charity. 
 
 2.  The  cause  of  felicity. 
 
 1.  Common,  Jam.  iv.  1. 
 
 2.  Proper  to  each  person,  Luhe  xxi.  19. 
 
 V.  Mind  not  high  things.    ^Ir,  ra  v^Xa  tpsovQwrsc. 
 
 1.  What  high  things? 
 
 1.  Negatively.    ~Sot  the  highest  or  heavenly  things, 
 
 Col.  hi.  1,2.  Matt.  vi.  33. 
 
 2.  Positively.    Of  this  world,  Jer.  xlv.  5. 
 
 1.  Great  riches,  I  Tim.  vi.  9. 
 
 2.  Great  honours. 
 
 3.  Great  power  and  place,  Acts  v.  36. 
 
 4.  Great  employments. 
 
 5.  Great  pleasures. 
 
 2.  How  not  mind  them  ?  ygwvutreg.    So  Col.  iii.  2.  tpgoverrs. 
 
 Tsot  so, 
 
 1.  As  to  think  of  them,  Ps.  i.  2. 
 
 2.  To  desire  them,  Col.  iii.  2.  Ps.  lxxiii.  25. 
 
 3.  To  hope  for  them. 
 
46 
 
 Thesaurus  Theologicus. 
 
 4.  To  admire  them,  Luke  xxi.  5,  6. 
 
 5.  To  labour  after  them,  John  vi.  27.  Matt.  vi.  33. 
 3.  Why  not  mind  them? 
 
 L  They  are  below  you. 
 
 1.  As  ye  are  rational  creatures. 
 
 2.  As  believing  Christians. 
 
 2.  You  have  higher  things  to  mind,  Philip,  iii.  20. 
 
 3.  Minding  of  earth  and  heaven  both,  is  inconsistent, 
 
 Matt.  vi.  24.  1  John  ii.  15. 
 
 Use. 
 
 Mind  not  high  things. 
 Consider, 
 
 1.  They  are  uncertain. 
 
 2.  Inconstant,  Prov.  xxiii.  5. 
 
 3.  Unsatisfying,  Eccles.  i.  8;  iv.  8. 
 
 4.  Dangerous,  1  Tim.  vi.  10. 
 
 5.  Momentary,  Luke  xii.  20. 
 
 Romans  xii.  16. 
 
 Be  not  wise  in  your  own  conceits. 
 
 I.  As  to  rational  wisdom  or  knowledge. 
 
 1.  Of  natural  causes. 
 
 1.  You  know  not  the  first  constitution  of  them,  Job 
 
 xxxviii.  4,  5,  6. 
 
 2.  Nor  God's  present  disposal  of  them,  Acts  xvii.  28. 
 
 3.  ^sor  their  own  working  and  nature. 
 
 2.  Future  events,  Jam.  iv.  13,  14. 
 
 1 .  You  know  not  the  causes  that  must  concur  to  pro- 
 
 duce them. 
 
 2.  Nor  whether  God  will  set  them  on  work  or  no,  or 
 
 hinder  them,  Jam.  iv.  15.  1  Cor.  iv.  19. 
 
 3.  The  providences  of  God,  Ps.  cxxxix.  5,  6. 
 
Thesaurus  Theologicus. 
 
 47 
 
 1.  To  the  evil,  Ps.  lxxiii.  3,  22. 
 
 2.  To  the  good. 
 
 4.  The  intrigues  of  state,  Prov.  xx.  3. 
 
 5.  The  spiritual  estate  of  others,  Matt.  vii.  I. 
 
 1.  You  know  not  your  own  condition,  1  Cor.  ii.  11. 
 
 2.  There  is  no  way  in  the  world  whereby  to  know 
 
 others'. 
 
 6.  The  interpretation  of  Scripture,  Mark  xii.  24. 
 
 1.  Prophecies,  Acts  viii.  30,  31. 
 
 2.  Mysteries,  Rom.  xi.  33. 
 
 3.  Difficult  places,  2  Pet.  iii.  15, 16. 
 
 7.  Determination  of  theological  controversies. 
 Use. 
 
 Be  not  wise  in  your  own  conceits. 
 
 1.  It  is  a  sin,  Isa.  v.  21.  Prov.  iii.  7. 
 
 2.  You  are  not  wise,  Job  xi.  12. 
 
 3.  This  will  hinder   you   from   true  wisdom,  Prov. 
 
 xxvi.  12. 
 Directions. 
 
 1.  Have  low  thoughts  of  your  own  knowledge. 
 
 2.  Labour  each  day  to  know  more, 
 
 1.  OfGod; 
 
 2.  Of  Christ,  1  Cor.  ii.  2. 
 II.  As  to  practical  wisdom. 
 
 1.  Wherein? 
 
 1.  We  must  not  conceit  ourselves  to  be  saints,  1  Tim. 
 
 i.  15.  Isa.  lxv.  5.  Luke  xviii.  11. 
 
 2.  Nor  that  we  are  holier  than  others. 
 
 3.  Nor  that  we  perform  duties  aright. 
 
 1.  Reading  the  Scripture. 
 
 2.  Praying,  Jam.  iv.  3. 
 
 3.  Hearing,  Acts  ii.  37. 
 
 4.  Meditation,  Philip,  iii.  20. 
 
 4.  Nor  that  we  exercise  graces  aright. 
 
 1.  Repentance,  2  Cor.  vii.  10. 
 
 1.  We  may  repent  of  some  sins,  not  of  all. 
 
 2.  Our  repentance  is  proportional  to  none  of  our 
 
 sins. 
 
 2.  Faith. 
 
 1.  It  may  be  only  historical. 
 
48 
 
 Thesaurus  Theologicus. 
 
 2.  Partial,  receiving  only  part  of  Jesus  Christ, 
 
 John  i.  12. 
 
 3.  Upon  wrong  grounds,  education,  not  divine 
 
 testimony,  1  John  v.  10. 
 
 4.  Not  on  Christ  only,  Philip,  iii.  8,  9. 
 
 3.  Love. 
 
 1.  We  do  not  love  God  with  all  our  hearts,  Matt. 
 
 xxii.  37. 
 
 2.  Nor  constantly. 
 
 4.  Trust. 
 
 1.  It  m&y  be  only  for  spirituals,  1  Pet.  v.  7. 
 
 2.  Not  with  all  our  heart,  Prov.  iii.  5. 
 
 5.  Thankfulness. 
 
 1.  Not  proportional  to  our  mercies. 
 
 2.  Nor  for  all  things,  1  Thess.  v.  18. 
 
 6.  Charity. 
 
 1.  It  may  be  from  wrong  principles,  Matt.  vi.  1. 
 
 2.  In  a  wrong  manner,  Rom.  xii.  8. 
 2.  Why  not  thus  conceited  of  ourselves  ? 
 
 1.  We  know  not  our  own  hearts,  Jer.  xvii.  9. 
 
 2.  We  are  too  apt  to  have  too  high   thoughts  of 
 
 ourselves. 
 
 3.  This  will  keep  us  from  looking  after  true  holiness. 
 Uses. 
 
 Be  not  wise  in  your  own  conceits. 
 
 1.  Many  have  been  mistaken,  Matt.  vii.  22. 
 
 2.  The  less  holy  you  are,  the  more  you  are  apt  to 
 
 conceit  yourselves  to  be  so. 
 
 3.  These  conceits  of  holiness  are  not  consistent  with 
 
 true  grace,  Jam.  iv.  6. 
 
 4.  Therefore,  so  long  as  you  conceit  yourselves  to  be 
 
 holy,  you  may  conclude  yourselves  to  be  sinful. 
 
 5.  You  shall  not  be  judged  by  your  own  conceits,  but 
 
 by  the  law  of  God. 
 Directions. 
 
 1.  Oft  consult  your  own  hearts,  Ps.  iv.  4. 
 
 2.  Compare  your  actions  with  God's  laws. 
 
 3.  Still  remember  what  a  fearful  thing  it  is  to  be 
 
 mistaken  in  a  thing:  of  this  weight. 
 
Thesaurus  Tkeologicus. 
 
 49 
 
 Romans  xii.  17. 
 
 Recompense  to  no  man  evil  for  evil.    Provide  tilings 
 honest  in  the  sight  of  all  men. 
 
 1  Thessalonians  v.  15. 
 
 I.  Recompense  to  no  man  evil  for  evil. 
 
 1.  What  evils  are  we  not  to  recompense  to  others? 
 
 1.  Not  hate  others,  because  they  hate  us,  Matt.  v.  44. 
 
 2.  Not  curse  others,  because  they  curse  us,  2  Sam.  xvi.  10. 
 
 Matt.  v.  44. 
 
 3.  Not  defraud  others,  because  they  defraud  us,  Lev. 
 
 xix.  13.  1  Thess.  iv.  6. 
 
 4.  Not  speak  evil  of  others,  because  they  speak  evil  of  us, 
 
 Tit.  iii.  2.  1  Pet.  iii.  9. 
 
 5.  Not  neglect  our  duty  to  them,  because  they  do  it  to  us. 
 
 1.  Praying  for  them,  1  Tim.  ii.  1. 
 
 2.  Pitying  their  miseries,  Rom.  xii.  15. 
 
 3.  Helping  them  in  their  necessities,  Gal.  vi.  10. 
 
 2.  Why  not  recompense  evil  for  evil? 
 
 1.  It  is  contrary  to  the  rule,  Matt.  vii.  12. 
 
 2.  Hereby  we  do  ourselves  more  injury  than  they  did. 
 
 3.  Yea,  and  more  than  we  can  do  them. 
 Use. 
 
 Recompense  to  no  man  evil  for  evil. 
 Consider, 
 
 1.  None  can  injure  us  without  God,  Isa.  xlv.  7. 
 
 2.  Injuries  patiently  borne  are  but  occasions  of  virtue. 
 
 3.  It  is  better  to  bear  an  injury  than  to  cause  one  ; 
 
 adr/.s?<f8ai  r,  ahr/.irj. — Aristot.  \_Etll.  JVic.  V.  15.] 
 
 4.  We  must  follow  our  Saviour's  example,  1  Pet.  ii.  23. 
 
 5.  It  is  one  of  the  noblest  virtues  of  a  Christian  to 
 
 live  above  injuries. 
 
 E 
 
50 
 
 Thesaurus  Theologicus. 
 
 II.  Provide  things  honest  in  the  sight  of  all  men. 
 
 1.  How  provide? 
 
 1.  Think  of  them,  1  Tim.  iv.  15. 
 
 2.  Intend  them,  Ps.  xvii.  3. 
 
 3.  Endeavour  them,  2  P^.  i.  5. 
 
 4.  Practise  them,  1  Jc^ti  iii.  18. 
 
 5.  Continue  the  practice  of  them,  1  Cor.  xv.  58.  Rev. 
 
 ii.  25,  26. 
 
 2.  What  honest  things? 
 
 1.  Towards  God. 
 
 1.  Love  to  His  person,  Deut.  vi.  5. 
 
 2.  Faith  in  His  words,  1  John  v.  10. 
 
 3.  Trust  on  His  promises,  Heb.  xiii.  5,  6. 
 
 4.  Fear  of  His  threatenings,  Amos  iii.  8. 
 
 5.  Obedience  to  His  precepts. 
 
 2.  Towards  men. 
 
 J.  To  our  superiors,  subjection,  Rom.  xiii.  I. 
 2.  To  our  inferiors,  humility. 
 
 3.  To  all. 
 
 1.  Truth,  Lev.  xix.  11. 
 
 2.  Equity,  Lev.  xix.  35,  36. 
 
 3.  Love,  Matt.  v.  45. 
 
 4.  Honour,  1  Pet.  ii.  17. 
 
 5.  Prayers,  1  Tim.  ii.  1. 
 
 3.  How  in  the  sight  of  all  men  ? 
 
 1.  So  as  to  make  open  profession  of  our  religion,  Rom. 
 
 i.  16. 
 
 2.  To  manifest  our  integrity  in  it  unto  all,  2  Cor, viii.  21. 
 
 4.  Why  i?i  the  sight  of  all  men? 
 
 1.  Negatively.    Not  to  gain  credit  for  them,  Matt. 
 
 vi.  1. 
 
 2.  Positively. 
 
 1.  To  stop  others  false  accusing  us,  1  Pet.  iii.  16. 
 
 2.  To  be  an  example  to  others,  1  Cor.  xi.  1. 
 
 3.  For  the  glory  of  God,  Matt.  v.  16.  1  Pet.  ii.  12. 
 
 Use. 
 
 Provide  things  honest,  &c. 
 Consider, 
 
 1.  Hereby  you  will  keep  your  conscience  void  of  offence 
 towards  God  and  men,  Acts  xxiv.  16. 
 
Thesaurus  Theologicus.  51 
 
 2.  Excite  others  to  virtue,  Jam.  v.  20. 
 
 3.  Be  an  honour  to  your  religion. 
 
 4.  Be  certain  of  God's  blessing  here,  Ps.  xxxix.  12. 
 
 5.  And  entitled  to  heaven  hereafter,  Matt,  xxv.  46. 
 
 Romans  xii.  18,  19. 
 
 If  it  be  possible,  as  much  as  lieth  in  you,  live  peaceably 
 with  all  men.  Dearly  beloved,  avenge  not  yourselves, 
 but  rather  give  place  unto  wrath. 
 
 Here  is, 
 
 I.  The  preface.    If  it  be  possible. 
 
 Which  words  may  be  looked  on, 
 
 1.  As  limiting  the  command. 
 
 1.  If  it  be  possible ;  for  it  may  be  impossible,  Matt. 
 
 xviii.  7. 
 
 1.  Because  of  others'  malice,  Jam.  iv.  1. 
 
 2.  Our  own  conscience,  Acts  xxiv.  16. 
 
 1.  In  reproving  others. 
 
 2.  In  standing  for  the  truth. 
 
 2.  As  much  as  in  you  lies. 
 
 1.  That  we  do  not  disturb  the  peace  ourselves. 
 
 2.  Nor  give  occasion  to  others  to  do  it. 
 
 2.  As  strengthening  the  command,  so  that  we  are  to  per- 
 
 form it  to  the  utmost  of  our  power. 
 
 II.  The  command.    Live  peaceably  with  all  men. 
 
 Here  is, 
 
 1.  The  command  ;  Live  peaceably . 
 
 2.  The  extent  of  it ;  With  all  men. 
 1.  Live  peaceably . 
 
 What  is  it  to  live  peaceably  ? 
 
52 
 
 Thesaurus  Theologicus. 
 
 To  it  is  required, 
 
 1 .  Give  offence  to  none,  Matt,  xviii.  7. 
 
 2.  Pass  by  others'  offences  to  you,  I  Cor.  xiii.  7. 
 
 3.  Construe  things  in  the  best  sense,  1  Cor.  xiii.  5. 
 
 4.  Part   with   something   of  your  own  right,  Gen. 
 
 xiii.  8,  9. 
 
 5.  Have  a  care  of  those  passions  that  cause  strife, 
 
 Jam.  iv.  1. 
 
 1.  Anger,  Eph.  iv.  26,  31. 
 
 2.  Envy,  Jam.  iii.  14. 
 
 3.  Pride,  Prov.  xiii.  10. 
 
 4.  Hatred  and  malice,  1  John  iii.  15. 
 
 5.  Implacableness,  itW.  i.  31.  Ps.  cxx.  5,  6,  7. 
 2.  The  extent ;  To  all  men,  Heb.  xii.  14. 
 
 1.  To  superiors,  Rom.  xiii.  1.  Matt.  xvii.  27. 
 
 2.  Inferiors. 
 
 3.  Equals. 
 Use. 
 
 Live  peaceably  with  all  men. 
 Consider, 
 
 1.  Ye  know  not  where  the  least  strife  may  end. 
 
 2.  It  disturbs  you  as  much  as  others,  Luke  xxi.  19. 
 
 3.  If  you  live  in  peace,  God  will  be  with  you,  1  Kings 
 
 11,  12,  13.  2  Cor.  xiii.  11. 
 Avenge  not  yourselves. 
 
 1.  What  is  it  to  avenge  ourselves  ? 
 
 1.  It  supposeth  a  wrong  received  from  others. 
 
 2.  Malice  in  the  receiver  of  it. 
 
 3.  A  desire  of  as  great  wrong  to  them. 
 
 4.  An  endeavour  to  do  the  same  to  them. 
 
 5.  The  actually  recompensing  injuries,  &c.  to  others 
 
 for  them  we  receive. 
 
 2.  Why  should  we  not  avenge  ourselves  ? 
 
 1.  None  is  a  competent  judge  in  his  own  case. 
 
 2.  There  are  laws  established  in  all  nations  for  the 
 
 righting  all  persons,  Rom.  xiii.  4. 
 
 3.  By  avenging  ourselves,  we  cannot  attain  the  ends  of 
 
 vengeance. 
 
 1.  To  avoid  the  persons  that  wronged  us. 
 
 2.  To  amend  others,  JDeut.  xix.  19,  20. 
 
Thesaurus  Theologicus. 
 
 53 
 
 3.  To  secure  the  person  offended,  1  Tim.  ii.  2. 
 
 4.  Vengeance  belongs  to  God,  Deut.  xxxii.  35.  Horn. 
 
 xii.  19.  Heb.  x.  30.  Num.  xxxi.  2. 
 
 5.  We  are  to  overcome  evil  with  good,  Rom.  xii.  2L 
 
 So  as, 
 
 1.  To  bear  injuries  patiently. 
 
 2.  To  do  good  for  evil,  Rom.  xii.  20. 
 
 3.  To  give  place  to  wrath,  ver.  19. 
 
 1.  Your  own  wrath  ;  taking  time  to  consider. 
 
 2.  Thine  enemy's  wrath. — Ambros.  [Ep.  lxiii.  100. 
 torn.  ii.  p.  1046.] 
 
 3.  God's  wrath. — [no/a  bgyf ;  rfj  row  kov.~\  Chrysost. 
 
 [in  Ep.  ad  Rom.  Horn.  xxii.  torn.  ix.  p.  682,  D.] 
 
 Uses. 
 
 1 .  Avenge  not  yourselves. 
 
 Consider, 
 
 1.  By  avenging  yourselves,  you   do   yourselves  the 
 
 greater  injury. 
 
 2.  God  may  justly  avenge  Himself  of  you. 
 
 3.  You  usurp  His  power. 
 
 4.  He  will  avenge  you  Himself,  1  Pet.  ii.  23. 
 
 5.  By  not  avenging  injuries,  they  become  mercies. 
 
 2.  Live  at  peace  and  unity  together. 
 
 Consider, 
 
 1.  This  is  the  special  command  of  Christ,  John  xiii.  34. 
 
 2.  The  best  badge  of  a  Christian,  1  John  iv.  12. 
 
 3.  If  you  love  others,  you  love  yourselves. 
 
 4.  You  must  answer  for  all  differences  before  Christ. 
 
 5.  Live  together  in  love  now,  and  ye  shall  live  together 
 
 in  heaven  for  ever,  Heb.  xii.  14. 
 
54 
 
 Thesaurus  Theologicus. 
 
 Romans  xiii.  1. 
 Let  every  soul  be  subject  unto  the  higher  powers. 
 
 I.  Every  soul,  or  man,  Ex.  xii.  4.  Gen.  xlvi.  27. 
 
 1.  Secular  person. 
 
 2.  Ecclesiastical  or  religious. 
 
 Hutu  raZru  biardmrai,  xai  isesvffi,  xatl  /xovay^oTg,  ov^t  roTc 
 f3io)Ti%.o7c  [aovov  ....  Kay  dcroffroXog  ps,  zav  EuawsAjtTnfg,  x&v 
 Kgopr/rTig,  xav  6<fn<rovv. — Chrysost.\in  Ep.  ad  Rom.  Horn. 
 xxiii.  torn.  ix.  p.  686,  B.]  Matt.  xvii.  27. 
 
 II.  The  object :  to  the  higher  powers,  or  chief  magistrates 
 
 established  in  each  nation. 
 
 1.  To  see  that  God  be  rightly  worshipped,  2  Chron.  xiv. 
 
 2,  4  ;  xvii.  6,  9. 
 
 2.  To  preserve  peace,  1  Tim.  ii.  2.  Ps.  lxxii.  7. 
 
 3.  To  execute  justice,  Ps.  lxxii.  2.  i?o»z.  xiii.  4. 
 IU.  The  act:  be  subject.    We  owe  them, 
 
 1.  Prayers,  1  Tim.  ii.  1. 
 
 2.  Fear,  Prov.  xxiv.  21.  1  Pet.  ii.  17. 
 
 3.  Not  to  speak  evil  of  him,  Eccles.  x.  20.  2  Pe£.  ii.  10. 
 
 Jude  8. 
 
 4.  Render  their  dues  to  them,  Rom.  xiii.  7. 
 
 5.  Subjection  and  obedience,  Tit.  iii.  1. 
 
 1.  Otherwise  the  magistrates'  power  is  in  vain. 
 
 2.  The  public  good  depends  upon  our  obedience. 
 
 3.  We  are  bound  to  obey  for  fear,  Rom.  xiii.  2,  3,  5. 
 
 4.  For  the  Lord's  sake,  Rom.  xiii.  5. 
 
 5.  He  that  resisteth,  resisteth  the  ordinance  of  God. 
 IV.  The  reason  of  the  command  :  all  power  is  of  God. 
 
 This  appears, 
 1.  From  Scripture. 
 
 1.  Every  power  is  ordained  of  God,  Rom.  xiii.  1,  2. 
 
 2.  The  magistrate  is  the  minister  of  God,  Auro-joyhv. 
 
 Rom.  xiii.  4. 
 
Thesaurus  Theologicus. 
 
 55 
 
 3.  By  God  kings  reign,  Prov.  viii.  15,  16. 
 
 4.  They  judge  under  Him,  2  Chron.  xix.  5,  6,  7. 
 
 5.  He  sets  up  kings,  Dan.  ii.  21,  37;  v.  21. 
 
 6.  God  first  ordained  the  power  of  the  sword  in  the 
 
 hand  of  men,  Gen.  ix.  6. 
 
 7.  God  gave  particular  direction  for  choosing  most  of 
 
 the  kings  of  Israel ;  as  Saul,  David,  Jehu  :  and  so 
 now. 
 
 2.  From  reason. 
 
 1.  He  is  the  first  cause  of  all  things,  John  xix.  11. 
 
 2.  All  power  depends  on  Him,  Acts  xvii.  28. 
 
 3.  As  the  stream  from  the  fountain. 
 
 3.  All  power  in  men  is  God's  power  in  their  hands, 
 
 2  Chron.  xix.  6. 
 
 4.  Power  is  good  and  necessary,  therefore  from  God, 
 
 Jam.  i.  17. 
 
 5.  It  is  part  of  the  law  of  nature,  Rom.  ii.  14,  15. 
 Uses. 
 
 1.  Be  subject, 
 
 1.  To  all,  I  Pet.  ii.  18. 
 
 2.  In  all  things,  1  Pet.  ii.  13. 
 
 3.  For  conscience  sake,  Pom.  xiii.  5. 
 
 Consider, 
 
 1.  Obeying  them  is  obeying  God. 
 
 2.  Resisting  them  is  resisting  God,  1  Sam.  xv.  22. 
 
 Isa.  i.  2. 
 
 3.  The  saints  in  all  ages  have  been  subject  to  their 
 
 higher  powers. 
 
 4.  "  They  that  resist  shall  receive  to  themselves  dam- 
 
 nation," Rom.  xiii.  2. 
 
 2.  Be  sensible  of,  and  humble  for,  the  public  breach  of 
 
 this  command,  upon  this  day. 
 Magistratus  est  <puXa^  rou  dt/tafou  %a\  7aou. 
 Consider  the  greatness  of  the  sin. 
 
 1.  It  was  not  against  any  inferior,  but  the  supreme 
 
 magistrate. 
 
 2.  Not  against  a  sinful  usurper,  but  a  most  pious  and 
 
 religious  prince. 
 
 3.  He  was  not  only  resisted  and  reviled,  but  murdered 
 
 by  his  own  subjects. 
 
56 
 
 Thesaurus  Theologicus. 
 
 4.  It  was  not  a  sin  of  ignorance  or  rashness,  but  com- 
 
 mitted with  the  greatest  deliberation. 
 
 5.  And  under  pretence  of  religion  too. 
 
 6.  It  was  not  the  act  of  particular  persons  only,  but  the 
 
 body  of  the  whole  nation  were  guilty  of  it ;  not 
 only  in  that  their  representatives  in  parliament 
 were  the  promoters  and  actors  of  it,  but  likewise 
 in  that  the  greatest  part  of  the  nation  encouraged 
 and  assisted  them  in  it. 
 
 Romans  xiii.  7. 
 
 Render  therefore  to  all  their  dues. 
 
 I.  To  God.    We  owe, 
 
 1.  Fear,  Matt.  x.  28. 
 
 By  reason, 
 
 1 .  Of  His  sovereignty,  Mai.  i.  6. 
 
 2.  His  justice. 
 
 3.  His  power,  Jer.  v.  22. 
 
 2.  Love,  Deut.  vi.  5. 
 
 1.  For  His  excellency  in  Himself,  Cant.  v.  16. 
 
 2.  His  love  to  us,  1  John  iv.  10,  11. 
 
 3.  Desires,  Ps.  lxxiii.  25. 
 
 Because, 
 
 1.  He  is  the  ocean  of  happiness  in  Himself,  Matt. 
 
 xix.  17. 
 
 2.  The  fountain  of  it  to  us,  Ps.  xxxvi.  9. 
 
 4.  Faith  in  what  He  saith,  1  John  v.  10. 
 
 1.  Because  of  His  own  veracity,  Heb.  vi.  18. 
 
 2.  The  certainty  of  the  revelations  confirmed  by  mi- 
 
 racles, 2  Pet.  i.  18,  19. 
 
Thesaurus  Theologicus* 
 
 57 
 
 5.  Trust  on  what  He  promises,  Prov.  iii.  5.  Rom.  iv.  20. 
 
 1.  Because  of  His  freedom  in  making, 
 
 2.  His  faithfulness  in  keeping,  His  promises,  JDeut. 
 
 vii.  9. 
 
 6.  Thankfulness,  1  Thess.  v.  18. 
 
 Because, 
 
 1.  We  are  unworthy  of  any  mercy,  Gen.  xxxii.  10. 
 
 2.  It  is  all  we  can  return,  Mic.  vi.  8. 
 
 7.  Obedience,  1  Sam.  xv.  22. 
 
 1.  Sincere,  Rom.  vi.  17. 
 
 2.  Universal,  Luke  i.  6.  Ps.  cxix.  6. 
 
 3.  Constant,  Luke  i.  75. 
 
 We  owe  Him  obedience, 
 
 1.  By  reason  of  our  creation. 
 
 2.  Preservation,  Acts  xvii.  28. 
 
 3.  Redemption,  1  Cor.  vi.  20. 
 
 4.  Vow  in  baptism. 
 
 5.  Our  profession  of  the  Christian  religion,  2  Tim. 
 
 ii.  19. 
 
 8.  Honour  and  adoration,  Mai.  i.  6. 
 
 Of 
 
 1.  His  wisdom,  Rom.  xi.  33. 
 
 2.  Omniscience,  Ps.  cxlvii.  5. 
 
 3.  Omnipresence,  Ps.  cxxxix.  5,  6,  7. 
 
 4.  Omnipotence,  Matt.  xix.  26. 
 
 5.  Mercy,  .Er.  xxxiv.  6. 
 
 6.  Justice. 
 
 7.  Eternity,  jEk.  iii.  14. 
 Use. 
 
 Render  unto  God  His  dues. 
 Consider, 
 
 1 .  Otherwise  you  rob  God,  Mai.  iii.  8. 
 
 2.  You  rob  yourselves,  your  happiness  consisting  in 
 
 obeying  God. 
 
 You  rob  yourselves, 
 
 1.  Of  the  comforts  of  a  good  conscience,  2  Cor.  i.  12. 
 
 2.  Of  joy  in  the  Holy  Ghost,  Rom.  xiv.  17. 
 
 3.  Of  the  favour  of  God,  Isa.  lix.  2. 
 
 4.  Of  a  blessing  here,  Deut.  xxviii.  1. 
 
 5.  Of  happiness  hereafter,  Heb.  xii.  14. 
 
58 
 
 Th esa B ua  Theolog icus . 
 
 3.  By  paying  Him  His  due,  you  secure  yourselves, 
 
 1.  From  present  curses,  Mai.  ii.  2.  Rom.  viii.  28. 
 
 2.  Future  torments,  2  Thess.  i.  8,  9. 
 
 4.  He  will  call  you  to  account,  2  Cor.  v.  10. 
 
 5.  Render  His  due,  and  He  will  render  to  you  His 
 
 promise  in  heaven,  Matt.  xxv.  46. 
 
 II.  We  owe  to  men.     'A*6dort  out  rraci  rag  o^-u.ag,  ov  yap  scri 
 
 ro-lro  dovvcu,  uXX'  a-rodoZtai. —  Chrysost.  [in  Mat.  How. 
 lxx.  torn.  vii.  p.  688,  C] 
 
 1.  Superiors,  civil,  ecclesiastical,  economical. 
 
 1.  Subjection,  v.  1.  Tit.  iii.  1. 
 
 2.  Tribute,  Matt.  xvii.  24,25,27. 
 
 3.  Custom. 
 
 1 .  We  ought  to  have  a  care  of  the  public  good. 
 
 2.  It  is  a  debt  of  gratitude  for  the  benefits  we  receive 
 
 from  the  magistrate. 
 
 3.  A  debt  of  justice,  for  his  trouble  in  the  manage- 
 
 ment of  public  affairs,  Rom.  xiii.  6. 
 
 4.  Fear,  Prov.  xxiv.  21. 
 
 5.  Honour,  1  Pet.  ii.  17. 
 
 1 .  So  as  to  acknowledge  them  to  be  ordained  of  God. 
 
 2.  Love  them  for  their  office  sake. 
 
 3.  Be  thankful  for  the  benefits  we  receive  from  them. 
 
 4.  Fidelity  and  allegiance,  2  Sam.  xx.  2. 
 
 5.  Entertain  no  ill  thoughts  of  his  person  or  actions, 
 
 Eccles.  x.  20. 
 
 2.  Inferiors,  Job  xxxi.  13,  14,  15. 
 
 1.  We  owe  humility  and  respect,  Philip,  ii.  3. 
 
 2.  Charity  and  relief,  1  Tim.  vi.  M.Job  xxxi.  16,  17, 
 
 19,  20,  21. 
 Consider, 
 
 1.  He  that  pities  the  poor,  lends  to  God,  Prov. 
 
 xix.  17. 
 
 2.  This  is  the  only  way  to  lay  up  our  treasures  in 
 
 heaven,  Matt.  vi.  19,  20. 
 
 III.  To  all  we  owe, 
 
 1.  Love,  Rom.  xiii.  8. 
 
 1.  This  is  Christ's  special  command,  John  xiii.  34. 
 
 2.  Without  this  we  have  no  love  for  God,  1  John 
 
 iv.  20,  21. 
 
Thesaurus  Theologicus. 
 
 59 
 
 2.  Honour,  1  Pet.  ii.  17. 
 
 1.  Because  none  but  excel  us  in  some  things,  Philip. 
 
 ii.  3. 
 
 2.  All  are  made  in  the  image  of  God,  Gen.  i.  26. 
 
 3.  We  are   all  professors  of  the  Christian  religion, 
 
 Mark  ix.  41.  1  Pet.  iii.  7. 
 
 3.  Charitable  thoughts,  1  Cor.  xiii.  5. 
 
 1.  We  know  not  others'  hearts,  1  Cor.  ii.  11. 
 
 2.  Nor  God's  intentions  towards  them,  Jam.  iv.  12. 
 
 4.  Do  good  to  all,  Gal  vi.  10. 
 
 1.  Hereby  we  imitate  God,  Matt.  v.  44,  45. 
 
 2.  Give  glory  to  God,  Matt.  v.  16. 
 
 5.  Speak  well  of  all,  Jam.  iv.  11. 
 
 6.  Pray  for  all,  1  Tim.  ii.  1.  Matt.  v.  44. 
 
 1.  For  their  spiritual,  1  Tim.  ii.  4. 
 
 2.  Their  temporal,  good. 
 
 7.  Be  just  and  honest  to  all,  Matt.  vii.  12.  1  Thess.  iv.  6. 
 
 1.  Otherwise,  if  we  defraud  others,  we  can  get  no  good 
 
 by  it,  Prov.  x.  22. 
 
 2.  But  much  hurt,  Hag.  i.  6. 
 Use. 
 
 Render  to  all  their  dues. 
 Consider, 
 
 1.  Unless  we  render  to  men  their  dues,  we  cannot 
 
 render  them  to  God. 
 
 2.  Unless  we  do  it,  we  sin  against  the  very  light  of 
 
 nature. 
 
 3.  God  will  bring  us  into  judgment  for  all  unjust 
 
 dealings,  Eccles.  xii.  14. 
 
60 
 
 Thesaurus  Theologicus. 
 
 Romans  xiii.  13,  14. 
 
 Let  us  walk  honestly  as  in  the  day ;  not  in  rioting  and 
 drunkenness,  not  in  chambering  and  wantonness,  not  in 
 strife  and  envyiny.  But  put  ye  on  the  Lord  Jesus 
 Christ. 
 
 I.  In  general :  Walk  honestly,  Tit.  ii.  12. 
 
 1.  Soberly. 
 
 2.  Righteously. 
 
 3.  Godly. 
 
 II.  In  particular, 
 
 1.  Not  in  rioting  and  drunkenness,  Isa.  v.  13. 
 
 1.  This  deprives  us  of  the  use  of  reason. 
 
 2.  And  so,  for  the  present,  blots  out  the  image  of  God. 
 
 3.  Makes  men  unfit  for  duty,  Luke  xxi.  34.  Hos.  iv.  11. 
 
 4.  Exposeth  a  man  to  all  other  sin. 
 
 5.  Hath  a  particular  curse  entailed  upon  it,  Isa.  v.  1 1 . 
 
 Prov.  xxiii.  29,  30,  &c. 
 
 2.  Not  in  chambering  and  wantonness,  Heb.  xiii.  4. 
 
 To  avoid  this, 
 
 1.  Be  careful  to  keep  a  good  conscience,  Gen.  xxxix.  9. 
 
 2.  Watch  over  your  spirits,  Mai.  ii.  16. 
 
 3.  Pray  against  it,  Ps.  cxix.  37. 
 
 3.  Strife  and  envying. 
 
 1.  They  are  signs  of  a  carnal  mind,  1   Cor.  iii.  3. 
 
 Gal.  v.  19,  20.  Jam.  iii.  14,  15. 
 
 2.  Proceed  only  from  pride  and  ignorance,  1  Tim.  vi.  4. 
 
 3.  Produce  confusion  and  evil  works,  Jam.  iii.  16,  17. 
 But  put  ye  on  the  Lord  Jesus  Christ. 
 
 1.  By  baptism,  Gal.  iii.  27. 
 
 2.  By  faith,  we  put  on, 
 1.  His  righteousness. 
 
 1.  Christ  took  our  nature  upon  Him,  John  i.  14. 
 
 2.  Suffered  for  our  sins,  Isa.  liii.  5,  6. 
 
Thesaurus  Theologicus. 
 
 61 
 
 3.  By  this  He  expiated  our  sins,  and  purchased 
 
 righteousness  for  us,  1  John  ii.  2. 
 
 4.  All  believers  are  interested  in  all  His  sufferings 
 
 and  righteousness,  Gal.  ii.  16. 
 
 5.  Hence  their  sins  are  hid,  as  it  were,  from  the  eyes 
 
 of  God,  Rom.  viii.  33,  34.  Philip,  iii.  8,  9. 
 2.  His  graces. 
 
 1.  Humility,  1  Pet.  v.  5.  Matt.  xi.  29. 
 
 2.  Self-denial,  Matt.  xvi.  24. 
 
 3.  Temperance,  1  Cor.  vii.  31. 
 
 4.  Patience,  Luke  xxi.  19.  Jam.  i.  3. 
 
 5.  Thankfulness,  1  Thess.  v.  18. 
 
 6.  Heavenly-mind edness,  Philip,  iii.  20. 
 
 7.  Charity,  ^dcfc  x.  38.  Jam.  i.  27. 
 
 8.  Constancy  and  perseverance,  Rev.  ii.  26. 
 
 Use. 
 
 Put  on  the  Lord  Jesus  Christ. 
 Consider, 
 
 1.  Your  sins  are  many,  and  it  is  only  by  Him  they  can  be 
 
 pardoned,  1  John  ii.  1. 
 
 2.  Your  sins  are  strong,  and  only  by  Him  subdued. 
 
 3.  God  angry,  only  by  Him  appeased,  Matt.  iii.  17. 
 
 4.  Your  hearts  corrupted,  only  by  Him  cleansed,  1  Cor. 
 
 i.  2. 
 
 5.  Your  souls  are  immortal,  and  it  is  only  by  Him  that 
 
 they  can  be  saved,  Acts  xvi.  30,  31. 
 
 1  Corinthians  vi.  20. 
 
 For  ye  are  bought  with  a  price  :  therefore  glorify  God  in 
 your  body,  and  in  your  spirit,  which  are  God 's. 
 
 I.  We  are  bought  with  a  price. 
 1.  Who  bought  us  ? 
 
62 
 
 Thesaurus  Theologicus. 
 
 Christ  our  Saviour  and  Redeemer,  John  iii.  16.  Jesus, 
 Job  xix.  25. 
 
 2.  What  did  He  buy  us  from  ? 
 
 1.  From  the  slavery  of  sin,  Rom.  vi.  16;  xii.  14. 
 
 2.  From  the  power  of  Satan,  Acts  xxvi.  18. 
 
 3.  From  the  wrath  of  God,  Matt.  iii.  17. 
 
 4.  From  the  curse  of  the  law,  Gal.  iii.  10,  13. 
 
 5.  From  eternal  torments,  which  we  were  subject  to, 
 
 1  Thess.  i.  10. 
 
 3.  What  price  did  He  buy  us  with  ? 
 
 1.  Negative.  Not  with  corruptible  things,  1  Pet.  i.  18. 
 
 2.  Positive.   By  His  blood,  1  Pet.  i.  19. 
 
 1.  It  is  only  by  this  our  sins  could  be  pardoned, 
 
 Eph.  i.  7.  1  John  ii.  2. 
 
 2.  That  God  would  be  appeased,  Rom.  v.  1. 
 
 3.  That  our  persons  could  be  justified,  Rom.  iii.  24. 
 
 4.  Our  corruptions  subdued,  Tit.  ii.  14.  Matt.  i.  21. 
 
 Acts  iii.  26. 
 
 5.  Our  souls  freed  from  eternal  death,  1  Cor.  xv. 
 
 55,  56,  57. 
 
 Uses. 
 
 1.  Christ  paid  a  price  for  our  redemption,  a-jtpov,  Matt. 
 
 xx.  28  ;  ' Avrfhurgov,  1  Tim.  ii.  6. 
 
 2.  We  are  none  of  our  own. 
 Exhortation. 
 
 1.  Be  thankful  for  it,  Matt.  xi.  25. 
 
 2.  Live  as  those  who  are  bought  with  a  price. 
 
 3.  Glorify  God  in  soul  and  body,  Rom.  iii.  31 . 
 II.  We  are  to  glorify  God  in  soul  and  body. 
 
 Here, 
 
 1 .  The  duty,  glorify  God. 
 
 1.  Negative. 
 
 1.  Not  as  that  God  needed  our  glory. 
 
 2.  Or  we  could  give  or  add  glory  to  Him,  Job  xxii.  2. 
 
 2.  Positively. 
 
 1.  Acknowledge  His  glory,  Ps.  l.  23.  Rom.  xi.  33. 
 
 2.  Manifest  your  belief  that  He  is  a  glorious  God, 
 
 by  good  works,  Matt.  v.  16. 
 Hereby  you  shew  the  glory, 
 1.  Of  His  omniscience,  Ps.  cxxxix.  5,  6,  7. 
 
Thesaurus  Theologicus. 
 
 63 
 
 2.  Justice. 
 
 3.  Mercy. 
 
 4.  His  power. 
 
 5.  His  faithfulness  to  His  promises. 
 
 2.  The  extent  of  the  duty. 
 
 1.  Body,  Rom.  xii.  1.    Or  outward  actions,  Ps.  cxlv. 
 
 4,  5,  6. 
 
 1.  Your  discourses  concerning  Him. 
 
 2.  Your  behaviour  before  him,  Job  xlii.  5,  6. 
 
 3.  Your  obedience  to  Him. 
 
 2.  Spirit  or  inward  actions. 
 
 Glorify  Him, 
 
 1.  In  your  understandings,  by  knowing  Him,  1  Cor. 
 
 ii.  2. 
 
 2.  Your  thoughts,  by  meditating  on  Him,  Ps.  i.  2. 
 
 Philip,  iii.  20. 
 
 3.  Your  wills,  by  choosing  Him,  Ps.  lxxiii.  25,  26. 
 
 4.  Your  affections  by  loving  Him,  Matt.  xxii.  37. 
 
 5.  Your  conscience,  by  not  daring  to  offend  Him, 
 
 Acts  xxiv.  16. 
 
 3.  Reasons  of  the  duty  ;  because  they  are  God's. 
 
 1.  He  made  them,  Gen.  LI,  26. 
 
 2.  Preserves  them,  Acts  xvii.  28. 
 
 3.  Redeemed  them. 
 Use. 
 
 Glorify  God. 
 Consider, 
 
 1.  This  was  the  end  of  our  creation,  Prov.  xvi.  4. 
 
 2.  Unless  you  glorify  Him,  every  thing  will  be  ac- 
 
 cursed to  you,  Mai.  ii.  2. 
 
 3.  "No  action  is  good  that  is  not  done  to  the  glory  of 
 
 God,  1  Cor.  x.  31. 
 
 4.  Your  happiness  here  consists  in  glorifying  God, 
 
 Ps.  xix.  11. 
 
 5.  Glorify  Him  here,  and  He  will  glorify  vou  hereafter, 
 
 1  Cor.  ii.  9. 
 
64 
 
 Thesaurus  Theologicus. 
 
 1  Corinthians  ix.  24. 
 So  run  that  ye  may  obtain. 
 Ovtoo  rgexpre,  hat,  KocrcxXdfiTjre. 
 
 I.  What  race  must  we  run?    Of  virtue. 
 
 1.  Of  piety  towards  God,  Acts  xxiv.  16. 
 
 2.  Equity  towards  men,  Matt.  vii.  12. 
 
 3.  Sobriety  as  to  ourselves,  Tit.  ii.  12.  1  Cor.  ix.  25. 
 
 II.  Whom  do  we  run  with  ? 
 
 1.  Sin,  Horn.  vi.  12. 
 
 2.  Satan,  1  Pet.  v.  8.  Eph.  vi.  12. 
 
 3.  The  flesh,  Gal  v.  17.  22o»i.  vii.  18,  23. 
 
 4.  The  world,  1  John  ii.  15,  16. 
 
 5.  Men,  Matt.  v.  16.  1  Pet.  ii.  12. 
 
 III.  How  long  is  the  race  ? 
 
 1 .  It  begins  at  our  birth  ; 
 
 2.  Ends  at  our  death,  1  Cor.  xv.  58.  Deut.  vi.  2. 
 
 IV.  What  do  we  run  for  ? 
 
 1.  For  honour,  1  Sam.  ii.  30.  Philip,  iii.  14. 
 
 2.  For  pleasures,  Ps.  xvi.  1 1 . 
 
 3.  For  riches,  Jam.  ii.  5.  1  vi.  18. 
 
 4.  For  our  lives,  Deut.  xxx.  19. 
 
 5.  For  heaven;  consisting,  {Rev.  ii.  17,  26  ;  iii.  5,  12, 
 
 1 .  In  the  freedom  from  all  evils. 
 
 2.  In  the  enjoyment  of  all  goods. 
 
 V.  How  must  we  run  that  we  may  obtain  ? 
 
 1 .  Lawfully,  2  Tim.  ii.  5. 
 
 2.  Understanding^,  1  Cor.  xiv.  15. 
 
 3.  Directly,  Deut.  v.  32. 
 
 4.  Penitently  looking  back  on  your  sins,  Jer.  viii.  6. 
 
 5.  Cheerfully,  1  Tliess.  v.  16.  Heb.  xii.  1. 
 
 6.  Believingly,  2  Cor.  v.  7. 
 
 7.  Continually,  Philip,  iii.  13. 
 
 8.  To  the  end,  Matt.  x.  22. 
 
Thesaurus  Theologxcus. 
 
 65 
 
 Uses. 
 
 1.  Consider  what  progress  you  have  made  in  this  race. 
 
 1.  Have  you  repented  ?  Ps.  li.  2,  3,  4,  5.  Luke  xiii.  3. 
 
 2.  What  ground  have  you  got  of  your  sins  ? 
 
 3.  How  do  ye  find  your  faith  in  Christ  ?  John  iii.  ]  6. 
 
 4.  What  graces  do  you  grow  in  ?  2  Pet.  iii.  18. 
 
 5.  In  what  readiness  are  you  to  die  ?  Luke  ii.  30. 
 
 2.  So  run  now,  that  ye  may  obtain. 
 
 Consider, 
 
 1 .  You  have  stood  still,  if  not  run  back,  too  long  al- 
 
 ready, Eccles.  xii.  1. 
 
 2.  It  is  a  safe  race,  Prov.  iii.  23,  24  ;  x.  9. 
 
 3.  And  pleasant,  Prov.  iii.  17.  Ps.  xix.  11. 
 
 4.  You  have  the  best  company,  Prov.  xii.  26. 
 
 5.  Your  souls  lie  at  stake. 
 
 6.  You  can  run  but  once,  Job  xiv.  14.  Heb.  ix.  27. 
 
 7.  The  prize  will  make  amends  for  all  your  labour, 
 
 1  Cor.  xv.  58.  2  Tim.  iv.  7,  8. 
 
 1  Corinthians  x.  14. 
 Wherefore,  my  dearly  beloved,  flee  from  idolatry. 
 
 I.  What  is  idolatry  ? 
 
 The  worshipping  of  any  thing  besides  God  : 
 
 1.  Outwardly. 
 
 2.  Inwardly. 
 
 II.  What  idols  must  we  not  worship  ? 
 
 1.  Heathenish,  Rom.  i.  23. 
 
 2.  Jewish,  1  Kings  xii.  28. 
 
 3.  Turkish. 
 
 4.  Papistical. 
 
 1.  The  cross,  Isa.  xii  v.  19. 
 
 p 
 
66 
 
 Thesaurus  Theologicus. 
 
 2.  The  host. 
 
 3.  Images,  Ex.  xx.  4. 
 
 1.  Of  Christ. 
 
 2.  Of  saints. 
 
 3.  Of  God,  Ex.  xxxii.  4,  5.  Zte^.  iv.  12,  15,  16. 
 III.  What  outward  worship  must  we  not  give  to  them  ? 
 
 1.  Praying,  Isa.  xliv.  17. 
 
 2.  Thanksgiving,  Judg.  xvi.  23,  24.  _Darc.  v.  4. 
 
 3.  Offering  sacrifices,  2  Kings  xvii.  35. 
 
 4.  Burning  incense,  */<er.  xviii.  15;  xliv.  17. 
 
 5.  Building  temples  or  altars,  Hos.  viii.  14;  xii.  1 1. 
 
 6.  Asking  counsel,  Hos.  iv.  12. 
 
 7.  Bowing  down  to  them,  and  so  adoring  of  them,  Acts 
 
 x.  25,  26.  Rev.  xxii.  8,  9. 
 Uses. 
 
 1.  Worship  nothing  but  God. 
 
 2.  Do  not  worship  Him  under  any  image  or  similitude. 
 I.  Inward  idolatry,  Ezeli.  xiv.  7. 
 
 So, 
 
 1.  Covetousness,  Col.  iii.  5.  Eph.  v.  5. 
 
 A  covetous  man, 
 
 1.  Minds  his  riches  more  than  God. 
 
 2.  Takes  more  pains  for  them,  Matt.  vi.  24. 
 
 3.  Loves  them  better,  1  Tim.  vi.  10. 
 
 4.  Fears  to  lose  them,  Acts  xix.  25. 
 
 5.  Puts  his  trust  in  them,  Luke  xii.  18,19.  1  Tim.  vi.17. 
 
 6.  Makes  them  his  chiefest  good,  Luke  xviii.  19. 
 
 7.  Sacrifices  both   body  and  soul   for  them,  Matt. 
 
 xvi.  26. 
 
 2.  Carnal  pleasures,  Philip,  iii.  19. 
 
 A  voluptuous  man, 
 
 1.  Loves  pleasure  more  than  God,  2  Tim.  iii.  4. 
 
 2.  Takes  more  delight  in  them,  Rom.  viii.  5,  6. 
 
 3.  Takes  more  pains  for  them,  Rom.  xvi.  18. 
 
 3.  Popular  applause,  John  xii.  43. 
 
 The  ambitious  man, 
 
 1.  Desires  his  own  honour  more  than  God's. 
 
 2.  Prizes  it  more,  Dan.  iv.  30. 
 
 3.  Is  more  troubled  at  the  loss  of  it  than  of  God's 
 
 favour,  2  Sam.  xvii.  23. 
 
Thesaurus  Theologicus. 
 
 67 
 
 4.  Sin,  especially  beloved  sin,  which, 
 
 1 .  You  prefer  before  God. 
 
 2.  Will  not  part  with  for  His  sake. 
 
 3.  Venture  more  for  it  than  for  God. 
 
 5.  Satan. 
 
 1.  You  do  his  will  more  than  God's,  John  viii.  44. 
 
 2.  Are  more  pleased  with  his  works  than  God's. 
 IT.  Whence  proceeds  this  inward  idolatry  ? 
 
 1.  From  ignorance  in  the  mind. 
 
 2.  Perverseness  in  the  will. 
 
 3.  Disorder  in  the  affections. 
 
 III.  How  doth  it  appear  that  this  is  plain  idolatry  ? 
 
 1.  Others  worship  idols  with  their  bodies,  we  with  our 
 
 souls. 
 
 2.  These  give  the  principal  part  of  divine  worship  to 
 
 these  things. 
 
 3.  These  things  alienate  our  minds  from  God,  Eph.  ii.  12. 
 Uses. 
 
 1.  Have  no  other  gods  but  the  Lord,  Ex.  xx.  3. 
 
 Consider, 
 
 1.  They  cannot  save  you,  Isa.  xlv.  20.  Jer.  ii.  28. 
 
 2.  Take  you  off  from  the  service  of  the  true  God, 
 
 Ps.  x.  4.  1  Kings  vii.  28. 
 
 3.  Separate  you  from  the  true  God,  Isa.  lix.  2. 
 
 4.  Incense  God's  wrath  against  you. 
 
 5.  Yea,  destroy  you  for  ever,  1  Cor.  vi.  9. 
 
 2.  Worship  Him  alone,  Matt.  iv.  10. 
 
 1.  He  made  you,  Ps.  cxxxix.  14. 
 
 2.  He  made  you  to  worship  Him,  Prov.  xvi.  4. 
 
 3.  He  preserves  you,  Acts  xvii.  28. 
 
 4.  He  keeps  you  to  serve  Him. 
 
 5.  He  redeemed  you,  1  Cor.  vi.  20. 
 
 6.  Your  happiness  consists  in  worshipping  Him,  Ps. 
 
 xix.  11. 
 
 7.  Worship  Him  here,  and  enjoy  Him  hereafter, 
 
 Heb.  xii.  14. 
 
 3.  Worship  Him  aright. 
 
 1.  Love  Him,  Matt.  xxii.  37. 
 
 2.  Fear  Him,  Isa.  viii.  13. 
 
 3.  Long  for  Him,  Ps.  xlii.  2. 
 
68  Thesaurus  Theoloyicus. 
 
 4.  Pray  to  Him,  Ps.  lxv.  2. 
 
 5.  Trust  on  Him,  Prov.  iii.  5. 
 
 6.  Rejoice  in  Him,  Ps.  xxxvii.  4. 
 
 7.  Obey  Him,  ]  Sam.  xv.  22. 
 
 1  Corinthians  x.  16. 
 
 The  cup  of  blessing  which  toe  bless,  is  it  not  the  communion 
 of  the  blood  of  Christ  ?  The  bread  which  we  break,  is 
 it  not  the  communion  of  the  body  of  Christ  ? 
 
 Whosoever  rightly  receives  the  Sacrament  of  the  Lord's 
 Supper  doth  really  partake  of  the  body  and  blood  of 
 Christ. 
 
 I.  What  is  the  Sacrament  of  the  Lord's  Supper? 
 
 1 .  God  had  no  sooner  made  man,  but  He  enters  into  a 
 
 covenant  of  works  with  him,  Lev.  xviii.  5. 
 
 2.  The  covenant  of  works  being  broken,  He  enters  into  a 
 
 covenant  of  grace,  Gen.  iii.  15. 
 
 3.  This  covenant  of  grace  He  was  pleased  to  seal  under 
 
 the  Old  Testament,  Rom.  v.  11,  with  several  sacra- 
 ments ;  some, 
 
 1 .  Transitory :  the  clouds  and  fiery  pillar,  manna,  Red 
 
 Sea,  water  out  of  the  rock. 
 
 2.  Fixed :  circumcision,  Gen.  xvii. ;  and  the  passover, 
 
 Ex.  xii. 
 
 4.  Under  the  New  Testament  He  was  pleased  to  change 
 
 these  seals  into  Baptism  and  the  Lord's  Supper. 
 
 5.  These  of  the  New  differ  in  several  things  from  the 
 
 Old. 
 
 6.  They  agree  also  in  several  things : 
 
 1.  The  Author. 
 
 2.  The  principal  thing  signified. 
 
Thesaurus  Theoloyicus. 
 
 69 
 
 3.  The  relation  of  the  outward  signs,  &c. 
 
 4.  Instrument. 
 
 5.  End. 
 
 7.  The  things  they  agree  in  constitute  or  make  up  the 
 
 essence  of  a  sacrament  in  general. 
 
 8.  These  things,  therefore,  being  all  applied  to  the  Lord's 
 
 Supper,  will  discover  the  nature  thereof  to  be  an 
 ordinance  instituted  by  Christ,  wherein,  under  the 
 outward  signs  of  bread  and  wine,  Christ  is  repre- 
 sented, offered,  conveyed,  and  sealed  to  the  worthy 
 receiver. 
 
 1.  It  is  an  ordinance  instituted  by  Christ,  and  in  His 
 
 institution  of  it  two  things  are  considerable  : 
 
 1.  His  facta. 
 
 2.  His  dicta;  which  were, 
 
 2.  An  ordinance,  wherein,  under  the  signs  of  bread  and 
 
 wine,  Christ,  with  all  His  benefits,  &c,  are  repre- 
 sented, offered,  conveyed,  sealed  to  us. 
 II.  What  is  required  to  our  receiving  of  the  sacrament 
 worthily  ? 
 1.  Knowledge. 
 
 1.  Of  the  fundamentals  of  religion. 
 
 1 .  God,  that  He  is  what  He  is. 
 
 2.  Christ  Jesus. 
 
 1.  His  person. 
 
 2.  His  office. 
 
 3.  The  Holy  Ghost. 
 
 1.  His  nature. 
 
 2.  His  work. 
 
 Without  the  knowledge  of  these  things,  we  cannot 
 receive  the  sacrament  worthily. 
 
 1.  Because  these  are  fundamentals. 
 
 2.  The  knowledge  of  the  nature  of  the  sacraments. 
 Without  this  we  cannot   discern  the  Lord's 
 
 body. 
 
 3.  Of  the  ends. 
 
70 
 
 Thesaurus  Tlieologicus. 
 
 1.  To  remember  Christ's  death,  1  Cor.  xi.  26. 
 
 Gal.  iii.  1. 
 
 2.  To  signify  our  communion  with  Christ,  John 
 
 vi.  57. 
 
 3.  To  signify  the  continuation  of  the  covenant  of 
 
 grace  for  remission  of  sins,  Matt.  xxvi.  28. 
 
 4.  To  assure  us  of  our  resurrection  and  life 
 
 eternal,  John  vi.  57,  58. 
 
 5.  To  confirm  our  faith,  Judg.  xiii.  23. 
 
 6.  To  tie  Christians  together  in  the  bonds  of 
 
 charity,  1  Cor.  xi.  27. 
 
 7.  To  bind  Christians,  as  by  an  oath  of  alle- 
 
 giance, to  serve  the  living  God. 
 
 8.  To  be  a  means  of  grace,  in  the  use  whereof 
 
 God  conveys  grace  into  us. 
 Now,  unless  a  man  knows  these  ends,  he 
 cannot  intend  them. 
 2.  Repentance  ;  for,  until  thou  hast  repented, 
 
 1 .  Nothing  thou  dost  but  proceeds  from  a  fountain  of 
 
 sin, 
 
 2.  And  so  cannot  please  God. 
 
 3.  Nay,  much  displeaseth  Him. 
 
 4.  Thy  heart  is  not  fit  to  receive  the  blessings  of  the 
 
 sacrament. 
 
 5.  Thou  canst  not  draw  nigh  to  God. 
 
 6.  God  will  not  draw  nigh  to  thee. 
 
 Therefore  repent ;  so  as, 
 
 1.  Really  to  be  humbled  for  thy  former  transgres- 
 
 sions. 
 
 1.  Original  :  imputed,  inherent. 
 
 2.  Actual. 
 
 1.  Of  thy  thoughts. 
 
 2.  Affections. 
 
 3.  Words. 
 
 4.  Actions. 
 
 5.  Relations. 
 
 6.  Performances. 
 
 2.  Thoroughly  resolved  against  thy  future  corrup- 
 
 tions, 
 
 1.  To  be  more  watchful  over  thy  affections. 
 
Thesaurus  Theologicus. 
 
 71 
 
 2.  More  faithful  in  thy  relations. 
 
 3.  More  constant  in  thy  duties. 
 
 4.  More  circumspect  in  thy  whole  life  and  conver- 
 
 sation. 
 
 Use. 
 
 1.  Receive  it  worthily,  acting  your  knowledge,  repent- 
 ance, faith,  love. 
 
 1.  Knowledge;  meditating  upon. 
 
 1.  The  justice,  Ex.  xxxiv.  6,  7.  Ps.  xcix.  8. 
 
 2.  The  mercy,  Ps.  cxlv.  8,  9. 
 
 3.  The  wisdom, 
 
 4.  The  love,  of  God. 
 
 5.  The  condescension  of  Christ. 
 
 6.  The  analogy  of  the  signs :  of  the  sacrament,  to 
 
 the  thing  signified  in  it. 
 
 1.  The  consecration,  Acts  ii.  23. 
 
 2.  The  breaking  the  bread. 
 
 3.  The  pouring  forth  the  wine. 
 
 4.  The  offering  it  to  all,  Isa.  lv.  I.  Matt.  xi.  28. 
 
 5.  Its  being  received. 
 
 6.  Its  feeding  the  body,  John  vi.  55. 
 
 2.  Repentance. 
 
 1.  Mourning  for  sin. 
 
 2.  Turning  from  sin. 
 
 3.  Faith ;  believing, 
 
 1.  That  as  the  bread  is  broken,  so  was  Christ  for  thy 
 
 sins. 
 
 2.  As  really  as  the  bread,  is  Christ  proffered  thee. 
 
 3.  That  this  Christ  is  as  able  to  nourish  thy  soul,  as 
 
 the  bread  thy  body. 
 
 4.  That  as  really  as  thou  eatest  the  bread,  thou  par- 
 
 takest  of  Christ. 
 
 4.  Love  and  joy  in  God. 
 2.  After  sacrament, 
 
 1.  Examine, 
 
 1.  How  thou  drewest  nigh  to  God. 
 
 2.  How  God  drew  nigh  to  thee. 
 
 3.  What  good  thou  hast  gotten. 
 
 2.  Be  humble  for  thy  misdemeanours,  Job  xlii.  5,  6. 
 
 Isa.  vi.  5. 
 
72 
 
 Thesaurus  Theologicus. 
 
 3.  Be  thankful  for  what  thou  hast  received. 
 
 4.  Live  like  one  that  hath  received  the  sacrament, 
 
 2  Tim.  ii.  19. 
 Like  one  that  hath  professed, 
 
 1.  Knowledge,  Ps.  ix.  10. 
 
 2.  Repentance,  Lam.  iii.  19. 
 
 3.  Faith,  2  Tim.  ii.  19.  Jam.  ii.  24. 
 
 4.  Love. 
 
 5.  That  hath  partaken  of  Christ  and  all  His  benefits. 
 
 Here, 
 
 J.  Remission,  John  v.  14. 
 
 2.  Justification,  Rom.  viii.  1. 
 
 3.  Reconciliation. 
 
 4.  Sanctification. 
 
 5.  Adoption,         i.  12. 
 
 6.  Consolation. 
 
 Hereafter, 
 Glorification. 
 
 1  Corinthians  x.  31. 
 
 Whether  therefore  ye  eat,  or  drink,  or  whatsoever  ye  do, 
 do  ail  to  the  glory  of  God. 
 
 I.  What  is  God's  glory  ? 
 
 1 .  In  Himself  glorious  in  all  perfections,  Ex.  xxxiii.  18, 20. 
 
 2.  In  us,  by  acknowledging  His  glory,  Ps.  lxxix.  9. 
 
 II.  What  is  it  to  do  all  to  God's  glomj? 
 
 1.  Not  that  we  can  make  Him  more  glorious. 
 
 2.  But, 
 
 1.  To  testify  our  acknowledgment  of  His  glory. 
 
 2.  To  raise  in  others  the  same  acknowledgment,  Matt. 
 
 v.  16. 
 
 III.  How  are  all  things  to  be  done  to  His  glory?  John 
 
 xv.  8;  xvii.  4.  1  Pet.  ii.  12. 
 
Thesaurus  Theologicus. 
 
 73 
 
 1.  Spiritual  actions. 
 
 1.  By  praying  reverently,  Heb.  xii.  28. 
 
 2.  JBy  hearing  attentively. 
 
 3.  Mentioning  His  name  devoutly,  Deut.  xxviii.  58. 
 
 4.  Reading  His  word  believingly. 
 
 5.  Meditating  on  Him  affectionately,  Ps.  xxxix.  3. 
 
 2.  Civil  actions. 
 
 1.  By  mercy  to  the  poor,  Matt.  v.  16;  vi.  1 . 
 
 2.  Justice  to  all,  Matt.  vii.  12. 
 
 3.  Natural  actions. 
 
 1 .  Performing  them  thankfully,  1  Tim.  iv.  3, 4.  Ps.  l.  23. 
 
 2.  Making  them  only  subservient  to  the  worship  of 
 
 God,  John  xvii.  4. 
 IV.  Why  are  all  things  to  be  done  to  His  glory  ? 
 
 1.  He  commands  it. 
 
 2.  No  action  is  good  without  it. 
 
 3.  Nothing  else  is  worth  doing  any  thing  for. 
 
 4.  God  doth  all  things  for  His  own  glory,  Prov.  xvi.  4. 
 
 Ex.  ix.  16.  John  xi.  4. 
 
 5.  You  receive  all  things  from  His  mercy,  Rom.  xi.  36. 
 Use. 
 
 Do  all  things  to  God's  glory. 
 I.  Motives.  Consider, 
 
 1.  You  are  Christians,  1  Cor.  vi.  20. 
 
 2.  Our  Saviour  taught  us  to  pray  first,  "  Hallowed  be 
 
 thy  Name." 
 
 3.  Cursed  is  he  that  doth  it  not,  Acts  xii.  23.  Mai.  ii.  2. 
 
 Pom.  i.  21. 
 
 4.  This  was  the  end  of  your  creation,  Prov.  xvi.  4. 
 
 5.  If  you  honour  God,  He  will  honour  you,  1  Sam.  ii.  30. 
 
 1.  In  your  titles,  Rev.  i.  6.  1  Pet.  ii.  9. 
 
 2.  In  your  relations,  Isa.  liv.  5.  Luke  xii.  32.  Hos. 
 
 ii.  16,  19.  John  xx.  17. 
 
 3.  Free  admission,  Heb.  iv.  16. 
 
 4.  Assistance  and  retinue,  Heb.  i.  14.  2  Kings  vi.  16. 
 
 5.  With  His  residence,  John  xv.  4 ;  xvii.  23. 
 
 6.  With  supplies. 
 
 7.  With  the  entail  of  promises. 
 
 6.  This  is  the  employment  of  heaven,  Rev.  iv.  10, 11. 
 
 7.  And  the  way  to  it. 
 
74 
 
 Thesaurus  Theologicus. 
 
 II.  Directions. 
 
 1.  Whatsoever  ye  do,  let  it  be  according  to  Gods 
 
 word,  Isa.  viii.  20. 
 
 2.  Do  it  in  obedience  to  His  word,  1  Sam.  xv.  22. 
 
 3.  Do  it  as  in  His  sight,  Ps.  cxxxix.  5,  6,  7. 
 
 4.  Do  it  with  all  your  might,  Eccles.  ix.  10. 
 
 5.  Do  it  with  faith,  Rom.  xiv.  23.  Heb.  xi.  6. 
 
 6.  Do  it  with  meekness  and  humility,  Jam.  i.  20. 
 
 7.  Do  it  with  cheerfulness  and  alacrity,  Rom.  xii.  8. 
 
 1  Corinthians  xi.  1. 
 
 Be  ye  followers  of  me,  even  as  I  also  am  of  Christ. 
 I.  Doctrine. 
 
 We  ought  to  follow  the  examples  of  former  saints,  so 
 far  as  they  walk  in  the  laws  of  God. 
 
 1.  Though  by  nature  all  be  sinners,  yet  by  grace  many  in 
 
 all  ages  have  been  saints. 
 
 2.  The  lives  of  many  saints  are  recorded  for  our  imitation, 
 
 Jaw.  v.  10, 11, 17.  Philip,  iii.  17;  iv.  9. 
 
 3.  But  every  thing  that  is  recorded  of  them  is  not  to  be 
 
 followed  by  us. 
 
 1.  Not  such  actions  of  theirs  as  are  condemned. 
 
 2.  Not  all  such  which  are  not  condemned,  Gen.  xix.  8 ; 
 
 xxvii.  25,26,27;  xlii.  15,16. 
 
 3.  Nor  all  such  as  are  approved. 
 
 For, 
 
 1.  Some  things  are  only  as  in  part  approved,  Luke 
 
 xvi.  8.  Ex.  i.  19,  20. 
 
 2.  Some  things  were  done  by  the  extraordinary  call 
 
 and  instinct  of  God,  Num.  xxv.7,  8.  2 Kings  i.  10. 
 Luke  ix.  54,  55.  So  Abraham  offering  to  sacri- 
 fice his  son. 
 
Thesaurus  Theologicus. 
 
 75 
 
 Unde  constat,  quod  non  omnia  qua?  a  Sanctis  vel 
 justis  viris  legimus  facta,  transferre  debemus  in 
 mores. — Aug.  [contra  Mend.  c.  9.  torn.  vi.  p.  460, 
 E.] 
 
 4.  In  our  imitation  of  the  saints  we  must  observe, 
 
 1.  Whether  what  they  do  be  according  to  the  law  of 
 
 God. 
 
 2.  The  circumstances  of  their  actions,  Atnos  vi.  5. 
 Uses. 
 
 1.  Read  the  lives  of  former  saints. 
 
 Longum   iter  est  per  pr&cepta,  breve  et  efficax  per 
 exempla. — Sen.  [Ep.6.~\  1  Cor.  x.  11. 
 
 2.  Follow  their  examples. 
 
 Especially, 
 
 1.  The  whole  course  of  their  life. 
 
 2.  The  particular  graces  wherein  they  are  recorded 
 
 as  eminent,  Num.  xii.  3.  1  Sa?n.  iii.  18.  Job  i.  21. 
 Acts  v.  41. 
 II.  Doctrine. 
 
 Christ  is  the  grand  example  of  a  Christian,  which  we 
 ought  to  imitate. 
 1 .  What  is  it  to  imitate  Christ  I 
 It  implies, 
 
 1.  That  we  do  what  He  did,  John  xiii.  15,  16. 
 
 2.  In  imitation  of  Him. 
 
 3.  As  He  did  it. 
 
 1.  Understanding!}-,  John  iv.  22. 
 
 2.  Obedientially,  Luke  ii.  49.  1  Sam.  xv.  22. 
 
 3.  Sincerely,  John  iv.  24.  2  Cor.  i.  12. 
 
 4.  Wholly,  Matt.  iii.  15.  John  xvii.  4. 
 
 5.  Believingly,  John  xi.  41,  42. 
 
 6.  Cheerfully,  Isa.  liii.  7.  Heb.  x.  34.  Rom.  xii.  8. 
 
 7.  Humbly,  Matt.  xi.  29. 
 
 8.  To  the  glory  of  God. 
 
 Because, 
 
 1.  God  doth  all  things  for  His  own  glory,  Prov. 
 
 xvi.  4. 
 
 2.  He  is  the  ultimate  end  of  all  things. 
 
 3.  Whatsoever  is  not  done  to  the  glory  of  God  is 
 
 a  sin,  1  Cor.  x.  31. 
 
76  Thesaurus  Theologicus. 
 
 2.  What  are  those  works  which  we  are  to  imitate  Christ  in? 
 
 1.  Christ  was  truly  God  from  eternity,  Jo hn  viii.  58, 
 
 ngiv  'AQgaa/Jj  yzvUdai,  J/w  e/f^i.    John  i.  1. 
 
 2.  Became  truly  man,  in  time,  John  i.  14.  1  Tim.  ii.  5. 
 
 3.  He  was  and  is  truly  both  God  and  man  in  one 
 
 person,  Acts  xx.  28. 
 
 4.  Whatsoever  Christ  did  in  the  flesh,  He  did  under 
 
 one  of  these  three  notions. 
 
 5.  We  are  not  to  follow  Christ  in  what  He  did  as  God  : 
 
 such  are  His  acts, 
 
 1.  Of  omnipotence. 
 
 1.  Healing  the  sick,  Matt.  viii.  13;  ix.  20,  21. 
 
 2.  Casting  out  devils,  Matt.  viii.  16;  xiv.  17,  21. 
 
 3.  Feeding  thousands  with  five  loaves,  Matt.  xv. 
 
 34,  38. 
 
 4.  Raising  the  dead,  Mark  v.  41.  John  xi.  43. 
 
 2.  Of  omniscience,  Luke  xi.  17;  xiii.  32. 
 
 3.  Of  sovereignty,  Matt.  xxi.  2,  7. 
 
 6.  Nor  in  what  He  did  as  God-man,  in  the  acts, 
 
 1.  Of  His  prophetical  office,  Deut.  xviii.  15.  John 
 
 xv.  15.  Acts  iii.  22. 
 
 2.  His  priestly  office. 
 
 1.  Satisfying  for  our  sins,  1  John  ii.  2. 
 
 2.  Interceding  for  our  souls,  Heb.  vii.  25. 
 
 3.  His  kingly  office,  Isa.  ix.  7. 
 
 7.  But  we  are  to  follow  Him  in  what  He  did  as  mere 
 
 man. 
 
 1.  He  was  subject  to  His  parents,  Luke  ii.  51. 
 This  subjection  consisteth, 
 
 1.  In  reverencing  them,  Lev.  xix.  3. 
 
 2.  In  obeying  them. 
 
 1.  Hearkening  to  their  instructions,  Prov.  xiii.  1; 
 
 xxiii.  22. 
 
 2.  Performing  their  lawful  commands,  Col.  iii.  20. 
 
 Eph.  vi.  1. 
 
 3.  Submitting  to  their  corrections,  Prov.xxix.  17. 
 
 3.  In  thankfulness. 
 
 1.  Acknowledging  their  care. 
 
 2.  In  providing  for  their  necessities,  1  Tim.  v.  4. 
 
 Gen.  xlvii.  12.  John  xix.  26,  27. 
 
Thesaurus  Theologicus. 
 
 77 
 
 Consider, 
 
 1.  This  is  pleasing  to  God,  Eph.  vi.  1. 
 
 2.  It  hath  a  promised  blessing,  Eph.  vi.  2,  3. 
 
 Ex.  xx.  12. 
 
 2.  He  committed  no  sin,  1  Pet.  ii.  22.  Isa.  liii.  9.  1  JbAn 
 
 iii.  5. 
 
 1 .  How  are  we  not  to  sin  ? 
 
 1.  Not  with  love  to  it,  Ps.  cxix.  104, 113. 
 
 2.  Nor  with  delight  in  it,  Prov.  ii.  14. 
 
 3.  Nor  so  as  to  continue  in  it,  Rom.  vii.  24. 
 Motives.  Consider, 
 
 1.  What  a  righteous  law  it  transgresseth,  1  John 
 
 iii.  4. 
 
 2.  What  a  precious  soul  it  defileth,  Tit.  i.  15. 
 
 3.  What  a  gracious  God  it  displeaseth,  Isa.  i.  2. 
 
 4.  What  glorious  mercies  it  depriveth  us  of,  Jer. 
 
 v.  25. 
 
 1.  The  love  of  God,  Isa.  lix.  2. 
 
 2.  The  peace  of  conscience. 
 
 3.  Eternal  happiness. 
 
 5.  What  dreadful  miseries  it  produceth. 
 
 1.  In  this,  Mai.  ii.  2. 
 
 2.  In  the  other,  world,  2  Thess.  i.  9. 
 
 3.  We  must  imitate  Christ  in  prayer. 
 
 4.  In  love. 
 
 5.  In  submission. 
 
 6.  In  meekness  and  holiness. 
 
 7.  In  hearing. 
 
 8.  In  finishing  His  work. 
 
 9.  In  taking  all  opportunities  of  doing  good. 
 Means. 
 
 1.  Watch  always  over  thy  heart,  1  Pet.  v.  8.  Prov. 
 
 iv.  23. 
 
 2.  Live  still  as  under  the  eye  of  God,  Ps.  cxxxix. 
 
 3.  Consider  that  thou  art  a  Christian. 
 
78 
 
 Thesaurus  Theologicus. 
 
 1  Corinthians  xi.  23. 
 
 For  I  have  received  of  the  Lord. 
 
 The  sacrament  of  the  Lord's  Supper  is  of  divine  insti- 
 tution. 
 
 I.  What  is  a  sacrament  ? 
 
 An  oath. —  Ut  eum    obligaret  militice  sacramento,  Cic. 
 [Off.  I  11.] 
 
 Zrgariwixbg  oer.og,  by  Herodian,  viii.  [7.]  is  called,  Trie 
 
 Pufiaiuv  at'/riZ  ff's,u>vov  (aufrqgiw. 
 In  general,  it  is  the  visible  sign  of  an  invisible  grace. 
 
 1.  As  God  hath  used   covenants,  so    also  sacraments 
 
 always. 
 
 2.  They  are  part,  not  of  His  natural,  but  instituted 
 
 worship. 
 
 3.  They  are  all  pledges  of  the  covenant  of  grace. 
 
 4.  They  all  represent  Christ  the  Mediator, 
 
 1.  To  suffer, 
 
 2.  Or  having  suffered. 
 
 5.  In  all  sacraments  there  are  two  parts. 
 
 1.  The  thing  signifying. 
 
 2.  The  thing  signified. 
 
 II.  What  is  the  Lord's  Supper? 
 
 A  sacrament,  wherein  the  outward  signs  are  bread  and 
 wine. 
 
 III.  What  are  we  to  understand  by  divine  institution  ? 
 That  it  was  instituted  of  God,  as  the  other  were  not, 
 
 which  the  Church  of  Rome  maintains  to  be  sacraments, 
 viz.  Confirmation,  Orders,  Penance,  Matrimony,  and 
 Extreme  Unction. 
 
 IV.  How  does  it  appear  to  be  of  divine  institution  ?  Luke 
 
 xxii.  19,  20. 
 
 V.  Wherefore  was  it  instituted  by  God  ? 
 
 1.  "When  God  had  made  man,  He  entered  into  a  cove- 
 
 nant of  works  with  him,  Lev.  xviii.  5. 
 
 2.  This  covenant  man  broke,  and  so  became  miserable. 
 
Thesaurus  Theologicus. 
 
 79 
 
 3.  Hence  God,  of  His  mercy,  enters  into  a  covenant  of 
 
 grace,  Jer.  xxxi.  33. 
 
 4.  This  covenant  of  grace  was  established  in  Christ,  Heb. 
 
 xii.  24.  2  Cor.  i.  20. 
 
 5.  This  covenant  man  is  also  apt  to  miscarry  in  ;  so  as, 
 
 1.  To  be  forgetful  of  it. 
 
 2.  Not  to  believe  in  it. 
 
 3.  To  receive  no  benefit  from  it. 
 
 6.  Hence  God  instituted  this  sacrament. 
 
 1.  To  make  us  mindful  of  this  covenant  and  Christ, 
 
 Luke  xxii.  19. 
 
 2.  To  confirm  and  seal  it  to  us,  Rom.  iv.  11. 
 
 3.  To  convey  the  benefits  of  it  to  us. 
 Uses. 
 
 1.  Be  thankful  for  this  sacrament. 
 
 2.  Do  not  neglect  the  use  of  it. 
 
 3.  Prepare  yourselves  for  it. 
 
 1.  Acquaint  yourselves  with  the  nature  of  it. 
 
 2.  Repent. 
 
 3.  Act  faith  in  Christ. 
 
 In  the  following  words  we  have, 
 
 1 .  The  symbols  and  rites  of  the  sacrament. 
 
 2.  The  words  added  to  the  rites. 
 
 3.  The  end. 
 
 4.  The  right  use  of  the  sacraments. 
 
 Two  things  premised, 
 
 1.  The  author,  Jesus  Christ ;  whom  He  mentions, 
 
 1.  To  shew  us  the  divine  authority  of  it. 
 
 2.  To  make  us  use  it  with  reverence. 
 
 3.  That  we  may  receive  the  more  comfort  from  it. 
 
 2.  The  time.    In  the  same  night  He  was  betrayed  ; 
 
 <7ra%sdtdoro. 
 
 1.  Traditus  a  Patre,  Rom.  viii.  32,  Tiapsduxsv  aurhv. 
 
 2.  Proditus  a  Juda,  Mark  xiv.  10,  "iva,  vrotgudfi 
 
 avrbv. 
 
 But  why  not  sooner  ? 
 
 1.  Because  it  succeeded  the  Passover. 
 
 2.  Because  it  might  be  His  last  will  and  testa- 
 
 ment. 
 
 3.  That  we  may  remember  His  death. 
 
80 
 
 Thesaurus  Theologicus. 
 
 This  premised :  Here  is, 
 ] .  The  rites  or  symbols. 
 
 1.  He  took  bread  ;  not  Himself. 
 
 2.  He  gave  thanks,  "Ebxayarfoas.  I   Tim.  iv.  4,  5. 
 
 EuXoyjjtfag,  ^_^>  both. 
 So  we  should  give  thanks. 
 
 1.  For  God's  love  in  sending  Christ. 
 
 2.  For  Christ's  love  in  coming. 
 
 3.  For  the  benefits  we  have  by  His  death. 
 
 4.  For  our  admittance  to  the  sacrament. 
 
 3.  He  brake  it ;  xXdtig  rov  agrou,  Acts  ii.  46 ;  to  sig- 
 
 nify that  His  body  was  broken  for  our  sins, 
 Isa.  liii.  4,  5. 
 
 'Uses. 
 
 1 .  Be  thankful  for  this  sacrament. 
 
 2.  Address  yourselves  aright  to  it.    That  is, 
 
 1 .  With  fear  and  reverence. 
 
 Considering, 
 
 1.  God's  greatness,  Job  xlii.  5,  6. 
 
 2.  Our  vileness,  Isa.  vi.  5. 
 
 2.  With  sorrow  and  repentance. 
 
 Considering, 
 
 1.  Our  sins. 
 
 2.  Christ's  sufferings. 
 
 3.  With  faith  and  confidence. 
 
 Considering, 
 
 1.  God's  promise. 
 
 2.  Christ's  intercession. 
 
 1  Corinthians  xi.  24. 
 And  said,  Take,  eat. 
 
 It  is  the  disciples  of  Christ  only  that  should  take  and  eat, 
 
 Matt.  xxvi.  26. 
 I.  Who  are  Christ's  disciples? 
 
Thesaurus  Theologicus. 
 
 81 
 
 He  that, 
 
 1.  Knows  God,  in  His  existence  and  properties. 
 
 2.  That  knows  Christ. 
 
 3.  Believes  in  Christ. 
 
 1.  That  He  was  begotten  of  God  His  Father  from 
 
 eternity,  and  so  was  God. 
 
 2.  Born  of  the  Virgin  His  mother  in  time,  and  so  was 
 
 man. 
 
 3.  That  He  suffered  for  the  sins  of  men,  and  so  is  a 
 
 Saviour. 
 
 4.  That  He  fulfilled  the  prophecies  of  the  Old  Testa- 
 
 ment, and  so  is  the  Messiah. 
 
 5.  That  He  now  intercedes  for  us,  and  so   is  our 
 
 Mediator. 
 
 4.  Believes  in  the  Trinity,  Matt,  xxviii.  19. 
 
 5.  Makes  profession  of  this  belief. 
 
 So  as, 
 
 1.  Not  to  deny  Him  in  word,  Matt.  x.  32,  33. 
 
 2.  Nor  in  deed,  1  Tit.  i.  16. 
 II.  Reasons. 
 
 1.  Because  the  sacrament  is  a  pledge  and  badge  of  our 
 
 Christian  religion. 
 
 2.  None  can  be  worthy  partakers  of  it,  without  they  be 
 
 disciples. 
 
 3.  Our  Saviour  Himself  commands  we  be  first  disciples, 
 
 and  then  baptized,  Matt,  xxviii.  19.    Uo^udsvng  oh, 
 
 Uses. 
 
 1 .  Be  Christ's  disciples. 
 
 2.  Live  like  Christ's  disciples. 
 
 1.  Believing  on  Him. 
 
 2.  Loving  Him,  Luke  xiv.  26. 
 
 3.  Obeying  Him. 
 
 And  He  said,  Take,  eat.  AaCs-s,  payers. 
 
 1.  Take.  Non  ore  sed  manu.  So  Cyprian  [?]  saith, 
 Populum  sacra  mysteria  propriis  manibus  accepisse  a 
 JDiaconis.  [Cf.  Cyprian.  Ep.  lvi.  ad  Thib.  p.  93. 
 Dexteram  .  .  .  qua?  Domini  corpus  accepit ;  and  Bing- 
 ham, book  xv.  ch.  v.  §  6.] 
 How  should  we  take  it  ? 
 
 G 
 
82 
 
 Thesaurus  Theologicus. 
 
 1.  Knowingly,  1  Cor.  xi.  29. 
 
 1.  What  it  is  in  itself:  bread,  1  Cor.  x.  16. 
 
 2.  What  it  represents  unto  us  :  the  body  of  Christ. 
 Dicit  sacerdos :  Fac  nobis  hanc  oblationem  ad- 
 
 scriptam,  ratam,  rationabilem,  acceptabilem  :  quod 
 jigura  est  corporis  et  sanguinis  domini  nostri  Jesu 
 Christi. — Ambros.  [de  Sacram.  iv.  5,  torn.  ii. 
 p.  371.] 
 
 2.  Humbly.  Considering, 
 
 1 .  God's  greatness  that  gives. 
 
 2.  Our  vileness  that  do  receive,  Isa.  vi.  5. 
 
 3.  Believingly. 
 
 1.  That  Christ   is  really  present   with   us,  Matt. 
 
 xviii.  20. 
 
 2.  Doth  really  offer  His  body  to  us. 
 
 3.  That  if  we  worthily  receive,  we  are  really  par- 
 
 takers of  all  the  merits  of  His  death  and  passion, 
 1  Cor.  x.  16. 
 So  that, 
 
 1.  Our  sins  shall  be  pardoned,  Matt.  xxvi.  28. 
 
 2.  Our  natures  cleansed,  Acts  iii.  26. 
 
 4.  Thankfully. 
 
 1.  That  He  was  pleased  to  offer  Himself  for  us. 
 
 2.  That  He  is  now  pleased  to  offer  Himself  to  us. 
 
 Observe, 
 
 2.  Eat,  not  take  and  lay  up ;  not  take  and  carry  about ; 
 break,  not  take  and  worship  ;  but  take  and  eat. 
 2.  Take  and  eat  bread,  not  yet  my  body, 
 
 1.  With  repentance,  Ex.  xii.  8. 
 
 2.  Faith. 
 
 3.  Thanksgiving,  1  Tim.  iv.  4,  5. 
 Uses. 
 
 1 .  Prepare  yourselves  for  this  spiritual  banquet. 
 
 2.  Receive  it  with  faith. 
 
 3.  Feed  with  thankfulness. 
 
 4.  Endeavour  to  get  that  nourishment  from  it,  as  to 
 
 serve  God  better  hereafter. 
 
Thesaurus  Theologicus. 
 
 83 
 
 1  CORINTHTANS  xi.  24. 
 
 This  is  my  body,  &c. 
 
 What  are  we  to  understand  by  these  words,  This  is  my 
 body  ? 
 
 I.  Negatively.    Not  that  it  is  really  the  body  of  Christ,  or 
 
 transubstantiated.  This  error  was  broached  by  Dama- 
 scene and  Ainalarius  ;  opposed  by  a  synod  at  Con- 
 stantinople of  338  bishops,  in  the  East :  Paschasius 
 Badbertus,  Bertramnus,  Johannes  Scotus  Erigena,  and 
 Berengarius,  in  the  West.  The  word  transubstantia- 
 tion,  coined  in  the  Lateran  Council  [iv.],  anno  1215. 
 Transubstantiatisf  pane  in  corpus,  et  vino  in  sanguinem. 
 [Harduin.  torn.  vii.  p.  18.] 
 This, 
 
 1.  Is  not  grounded  on  Scripture. 
 
 1.  Not  on  John  vi.  55.  For, 
 
 1.  These  words  were  said  before  the  sacrament  was 
 
 instituted,  ver.  4. 
 
 2.  This  doth  not  prove  bread  to  be  turned  into 
 
 Christ's  body,  but  Christ's  body  into  flesh. 
 
 3.  These  words  are  to  be   understood  spiritually, 
 
 ver.  50,  51,  56. 
 "A     Xsyet,    ovjc     fart    tfagTC/xdc,     dXXa    ffveu/Acirixd. — 
 Athanas.  [Ep.  iv.  ad  Serap.  torn.  i.  p.  710,  B.] 
 
 2.  Not  on  1  Cor.  xi.  24.  [See  Gen.  xli.  26.  Dan.  ii.  38. 
 
 1  Cor.  x.  4.] 
 
 2.  Contrary  to  the  Scriptures,  as  rovro  rb  awpa  pov,  no- 
 
 thing can  be  the  antecedent  to  this,  but  bread ;  for 
 the  body  of  Christ  was  not  yet  consecrated.  [See 
 1  Cor.  x.  16  ;  xi.  25.  Matt.  xxvi.  20.] 
 
 3.  It  takes  away  the  nature  of  the  sacrament,  there  being 
 
 no  sign. 
 
 II.  Positively.    This  is  my  body  ;  that  is,  the  sign  and 
 
 sacrament  of  my  body.  [See  Gen.  xvii.  10,  11. 
 Ex.  xii.  11.] 
 
84 
 
 Thesaurus  Theologicus. 
 
 Hoc  est  corpus  meum,  id  est,Jigura  corporis  mei. —  Tertull. 
 
 [adv.  Marcion.  iv.  40.] 
 Non  enim  Dominus   dubitavit  dicere,  Hoc  est  corpus 
 
 meum,  cum  signum  daret  corporis  sui. — Aug.  [contra 
 
 Adim.  c.  12,  torn.  viii.  p.  124,  E.] 
 Which  was  broken  for  you. 
 
 1.  How  broken?    Bruised,  pierced,  John  xix.  33,  34.  He 
 
 suffered  torment. 
 
 2.  For  what? 
 
 1.  God  is  our  governor. 
 
 2.  Hath  given  us  laws  to  observe,  Gen  xxvi.  5. 
 
 3.  Annexed  promises  and  threatenings  to  His  laws, 
 
 Lev.  xviii.  5.  Gal.  iii.  10,  11, 12. 
 
 4.  Man  hath  broken  these  laws,  Ps.  xiv.  1 ,  2,  3. 
 
 5.  And  so  is  obliged  to  the  punishments. 
 
 6.  These  punishments  he  cannot  bear,  without  being 
 
 eternally  miserable,  Matt.  xxv.  46. 
 
 7.  Hence  Christ,  the  Son  of  God,  undertakes  to  bear 
 
 them  for  him,  Isa.  liii.  4,  6. 
 
 8.  This  He  could  not  do,  unless  He  became  man. 
 
 9.  Neither  must  He  be  man  only,  but  He  must  suffer, 
 
 Heb.  ix.  22. 
 
 10.  These  His  sufferings  are  the  things  represented  by 
 the  bread  and  wine. 
 
 3.  For  whom?    Believers,  John  iii.  16. 
 
 4.  What  benefits  have  we  by  these  sufferings  ? 
 
 1 .  It  is  only  by  them  our  sins  can  be  pardoned,  Matt. 
 
 xxvi.  28. 
 
 2.  God  reconciled,  Mom.  v.  1. 
 
 3.  Our  natures  renewed,  Acts  iii.  26. 
 
 4.  Our  souls  saved,  Heb.  ii.  10;  v.  9. 
 Uses. 
 
 1.  Admire  the  love  of  Christ  in  dying  for  us. 
 
 2.  Be  always  mindful  of  it. 
 
 3.  Frequent  the  sacraments,  especially  appointed  to 
 
 put  us  in  mind  of  it,  but  come  preparedly. 
 
 1.  Penitently. 
 
 2.  Believingly. 
 
 3.  Charitably. 
 
Thesaurus  Theologicus. 
 
 85 
 
 1  Corinthians  xi.  24,  &c. 
 This  do  in  remembrance  of  me. 
 
 Here  is, 
 
 I.  A  duty.    This  do. 
 
 II.  The  end.    In  remembrance  of  me. 
 
 I.  The  duty.    This  do. 
 
 1 .  What  must  we  do  ? 
 
 1.  The  minister  must, 
 
 1 .  Take  bread . 
 
 2.  Bless  it. 
 
 3.  Break  it. 
 
 4.  Give  it  to  the  disciples,  Matt.  xxvi.  26. 
 
 2.  The  people  must, 
 
 1.  Take  it. 
 
 2.  Eat  it. 
 
 2.  How  must  we  do  this? 
 
 1.  Understandingly.  1  Cor.  xi.  29. 
 
 2.  Penitently,  Ex.  xii.  8. 
 
 3.  Believingly,  Heb.  xi.  5. 
 
 1.  That  Christ  is  really  present,  Matt,  xviii.  20. 
 
 2.  Really  died  for  sin,  Rom.  iv.  24,  25. 
 
 3.  Really  offers  His  merits  to  us. 
 
 4.  Will  really  nourish  our  souls  to  eternal  life,  John 
 
 vi.  55. 
 
 4.  Reverently,  Eccles.  v.  1. 
 
 5.  Charitably,  Matt.  v.  23,  24. 
 
 6.  Joyfully. 
 
 7.  Thankfully. 
 
 II.  The  end.    In  remembrance  of  me. 
 
 We  are  to  remember, 
 
 1.  What  He  was  from  eternity  ;  God,  Rom.  ix.  5. 
 
 2.  What  He  became ;  man,  John  i.  4. 
 
 3.  What  He  did,  and  how  He  lived. 
 
Thesaurus  Theologicus. 
 
 1.  Humbly,  Matt.  xi.  29. 
 
 2.  Charitably. 
 
 3.  Righteously,  1  Pet.  ii.  22.  Matt.  iii.  15. 
 
 4.  Inoffensively,  Matt.  xvii.  27. 
 
 5.  Obedientially. 
 
 .  What  He  suffered. 
 
 1 .  Contempt,  Isa.  liii.  3. 
 
 2.  Pain  in  His  body,  Isa.  liii.  3. 
 
 3.  Grief  of  heart,  Matt.  xxvi.  37.  Luke  xxii.  44. 
 
 4.  Death. 
 
 1.  A  shameful, 
 
 2.  A  painful, 
 
 3.  A  cursed,  death,  Gal.  iii.  13. 
 
 5.  Whom  He  suffered  so  much  for ;  for  us,  Isa.  liii.  5, 6. 
 
 6.  What  benefit  we  have  by  it. 
 
 1.  Pardon,  Rom.  v.  1. 
 
 2.  Reconciliation  to  God,  2  Cor.  v.  18. 
 
 3.  Mortification  of  sin,  Rom.  viii.  1,  2.  Matt.  i.  21. 
 
 4.  Grace  here. 
 
 5.  Glory  hereafter,  John  iii.  16. 
 
 7.  What  He  did  after  His  death. 
 
 1.  He  rose  again,  Rom.  iv.  25. 
 
 2.  Ascended,  ^.cte  i.  11. 
 
 3.  Sits  at  the  right  hand  of  God,  Rom.  viii.  34. 
 
 4.  Maketh  intercession  for  us,  1  John  ii.  1 , 2. 
 
 5.  Will,  ere  long,  come  and  judge  us,  2  Cor.  v.  10. 
 
 For  preparation : 
 
 1.  Review  your  lives. 
 
 2.  Examine  your  hearts,  1  Cor.  xi.  28. 
 
 1.  The  strength  of  your  sins. 
 
 2.  The  growth  of  your  graces. 
 
 3.  Pray  to  God  for  His  assistance. 
 
Thesaurus  Theologicus. 
 
 87 
 
 ]  Corinthians  xi.  26. 
 
 For  as  often  as  ye  eat  this  bread,  and  drink  this  cup, 
 ye  do  shew  the  Lord's  death  till  He  come. 
 
 I.  Observation. 
 
 It  is  bread  we  eat,  and  wine  we  drink,  in  the  sacrament, 
 not  the  real  body  and  blood  of  Christ. 
 
 II.  Observation. 
 
 We  are  to  eat  this  bread  and  drink  this  cup. 
 1.  What  is  it  to  eat  this  bread,  and  drink  this  cup? 
 
 1.  To  save  lost  man,  the  Son  of  God  assumed  the 
 
 human  nature,  Gal.  iv.  4,  5. 
 
 2.  Being  man,  our  sins  were  laid  on  Him,  Isa.  liii.  6. 
 
 3.  Hence  He  came  to  suffer,  Isa.  liii.  5. 
 
 4.  It  is  only  by  His  sufferings  that  our  sins  can  be 
 
 pardoned,  Col.  i.  14. 
 
 5.  We  can  have  no  benefit  by  His  sufferings,  unless  we 
 
 believe,  John  iii.  16,  18. 
 
 6.  We  cannot  believe  on  Him  aright,  unless  we  often 
 
 think  of  Him. 
 
 7.  Hence,  that  we  might  often  call  Him  to  mind,  the 
 
 Sacrament  of  the  Lord's  Supper  was  ordained, 
 wherein  every  circumstance  represents  something 
 of  Christ,  1  Cor.  xi.  24. 
 
 1 .  The  consecration,  Acts  ii.  23. 
 
 2.  The  bread,  His  body. 
 
 3.  The  breaking  of  the  bread,  Isa.  liii.  5. 
 
 4.  The  wine,  His  blood,  Matt.  xxvi.  28. 
 
 5.  The  pouring  forth  of  the  wine,  John  xix.  34. 
 
 6.  The  offering  of  both  to  the  receiver,  Isa.  lv.  1. 
 
 8.  Therefore  the  right  eating  this  bread,  and  drinking 
 
 this  cup,  consisteth  in  three  things. 
 1.  In  remembering  Christ. 
 
 1.  What  He  was  from  eternity ;  God,  John  i.  1. 
 
88 
 
 Tliesaurus  Theologicus. 
 
 2.  What  He  became  in  time;  man,  John  i.  12. 
 
 3.  What  He  did ;  miracles,  Acts  x.  38. 
 
 4.  What  He  suffered. 
 
 1.  Reproach   in    His    name,  Matt.  xxvi.  65; 
 
 xxvii.  29. 
 
 2.  Grief  in  His  heart,  Matt.  xxvi.  38. 
 
 3.  Pain  in  His  body,  Matt,  xxvii.  29,  30,  31. 
 
 4.  Death  itself,  the  death  of  the  cross,  Philip. 
 
 ii.  8. 
 
 2.  In  assenting  to  these  things,  we  remember,  1  John 
 
 v.  9,  10.  ~ 
 
 3.  In  applying  the  benefits  of  them  to  ourselves. 
 
 1.  Remission  of  sins,  Col.  i.  14. 
 
 2.  Justification,  2  Cor.  v.  ult. 
 
 3.  Inherent  holiness,  Acts  iii.  26. 
 
 4.  The  favour  of  God  here,  Rom.  v.  1. 
 
 5.  The  salvation  of  our  souls  hereafter,  John  iii.  16. 
 III.  We  ought  to  eat  this  bread  and  drink  this  cup  often. 
 
 This  appears, 
 
 1 .  From  Christ's  command,  Luke  xxii.  19. 
 
 2.  From  the  practice  of  the  jmmitive  Church,  and  of  the 
 
 Apostles. 
 
 Eucharistia?  Sacramentum  [et  in  tempore  victus,  et\ 
 omnibus  mandatum  a  Domino,  etiam  antelucanis 
 ccetibus  [nec  de  aliorum  manu  quam  pr&sidentium 
 sumimus]. —  Tertull.  [de  Cor.  Mil.  c.  3.] 
 
 Tff  rov  rjXfou  Xsyo/xsvp  r^a'sga. — Justin.  M.  [Apol.  i.  C.  67.] 
 
 Chrysostom  [in  Ep.  ad  Eph.Horn.  iii.  torn.  xi.  p.  23,  A.] 
 calls  it  &-j<J/a  xaQriiAZPivri. 
 
 Eucharistiam  quotidie  ad  cibum  salutis  accipimus. — 
 Cyprian,  [de  Or  at.  Dom.  p.  209.] 
 
 Basil  received  four  times  a-week,  but  saith,  that  to 
 receive  it  every  day  is  xakh  xai  — [Ep.  xciii. 
 
 torn.  iii.  p.  186.] 
 
 The  Apostles  received  it  every  day,  Acts  ii.  46 ;  or,  at 
 least,  upon  the  Lord's  day,  Acts  xx.  7. 
 
 3.  From  the  end  of  the  sacrament. 
 
 1.  To  represent  Christ's  death  to  us,  1  Cor.  xi.  26. 
 
 2.  To  seal  it,  Rom.  iv.  11. 
 
 3.  To  convey  it,  John  vi.  53,  54,  55. 
 
Tliesaurus  Theologicus. 
 
 4.  From  the  necessity  of  frequent  communion. 
 
 1.  To  manifest  ourselves  to  be  Christians. 
 
 2.  To  enable  us  to  walk  as  such,  John  vi.  56 ;  xv.  5. 
 
 89 
 
 1  Corinthians  xi.  28. 
 
 But  let  a  man  examine  himself,  and  so  let  him  eat  of 
 that  bread  and  drink  of  that  cuj). 
 
 These  words  shew  how  we  should  be  prepared  for  a  worthy 
 receiving  the  blessed  sacrament.    Let  a  man  examine,  fcc. 
 
 Wherefore  examine, 
 
 I.  Your  knowledge. 
 
 II.  Repentance. 
 
 III.  Faith. 
 
 I.  Knowledge,  1  Cor.  xi.  29. 
 We  are  to  know, 
 
 1.  The  Author  :  Christ,  who  was  Author,  1  Cor.  xi.  23. 
 
 1.  Not  as  God, 
 
 2.  Xor  as  man, 
 
 3.  But  as  God-man,  and  head  of  the  Church. 
 
 2.  The  institution,  1  Cor.  xi.  23,  2-1,  25. 
 
 Where  observe, 
 
 1.  What  Christ  did. 
 
 1.  He  took  bread  and  wine. 
 
 2.  Blessed  them :  rl/.oyr^a;  and  zly^ustGTr.ca;,  and 
 
 rnin,  1  Cor.  x.  16. 
 
 3.  He  broke  the  bread,  as  the  Eastern  custom  was, 
 
 and  poured  out  the  wine. 
 
 4.  He  gave  to  the  disciples,  ver.  24. 
 
 2.  What  He  said  :  His  words  are, 
 
 1.  TisovTay.-iy.a,  commanding  :  Take,  not  ore  sed  manu 
 
90 
 
 Thesaurus  Theologicus. 
 
 tenus.  Eat,  not  lay  it  up  and  worship,  Matt. 
 xvi.  26.    Drink  ye  all,  ver.  27. 
 
 2.  'Op/ffr/xa,  describing  the  thing  signified:  This  is 
 
 my  body;  not  substantially,  but  sacramentally. 
 
 3.  'Efij/ijr/xa,  explaining  each  part,  Zwfo  xxii.  19,20. 
 
 3.  The  nature. 
 
 1.  It  is  a  sacrament, 
 
 2.  Wherein,  under  the  outward  signs  of  bread  and 
 
 wine, 
 
 3.  Christ  is  signified  to  us,  1  Cor.  i.  30. 
 
 4.  The  end. 
 
 1.  To  remember  Christ's  death,  1  Cor.  xi.  24,  25,  26. 
 
 2.  To  represent  it.     This  is  my  body. 
 
 3.  To  offer  it,  Matt.  xi.  28.  Isa.  lv.  I. 
 
 4.  To  convey  it  too. 
 
 5.  To  seal  it,  not  signum  only,  but  sigillum,  Rom.  iv.  11. 
 Uses. 
 
 1.  Examine  whether  ye  know  these  things. 
 
 2.  Endeavour  to  know  them  more  and  more,  2  Pet. 
 
 iii.  18. 
 
 3.  Improve  your  knowledge  to  practice. 
 II.  Repentance. 
 
 1.  Wherein  doth  repentance  consist? 
 
 1.  In  conviction  of  our  sins,  John  xvi.  8,  9. 
 
 1.  Of  original  sin,  Ps.  li.  5. 
 
 2.  Actual,  Ps.  li.  3,  4. 
 
 3.  Habitual,  Rom.  vii.  24. 
 
 2.  Contrition  for  them. 
 
 1.  Because  they  transgress  so  righteous  a  law,  1  John 
 
 iii.  4, 
 
 2.  Displease  so  gracious  a  Father,  Isa.  vi.  5, 
 
 3.  Defile  so  precious  a  soul,  Tit.  i.  15.  Isa.  i.  6, 
 
 4.  Deprive  us  of  so  great  happiness  and  blessing, 
 
 Isa.  lix.  2, 
 
 5.  As  make  us  obnoxious  to  eternal  miseries,  2  Thess. 
 
 i.  8,  9. 
 
 3.  Conversion  from  them,  Ezek.  xxxiii.  11. 
 
 1.  Sincere,  Joel  ii.  13. 
 
 2.  Universal,  Ezek.  xviii.  31. 
 
Thesaurus  TJieologicus. 
 
 91 
 
 3.  Constant. 
 
 2.  What  necessity  of  repentance  in  the  receiving  of  the 
 sacrament  ? 
 
 1.  No  repentance,  no  faith,  Mark  i.  15. 
 
 2.  Christ  is  there  offered  only  to  the  penitent,  Matt. 
 
 xi.  28. 
 
 3.  By  repentance  our  hearts  are  prepared  to  receive 
 
 Him  there  offered. 
 
 Uses. 
 
 1.  Examine  whether  you  have  repented. 
 
 1.  Are  you  sorry  for  your  sins?  Ps.  xxxviii.  18. 
 
 2.  Are  you  out  of  love  with  them  ? 
 
 3.  Are  you  resolved  to  forsake  them  ?  Ps.  xvii.  3  ; 
 
 xxxix.  1. 
 
 2.  Repent. 
 
 1.  Without  repentance,  no  pardon,  Ezek.  xviii.  21, 22. 
 
 2.  No  peace,  Isa.  xlviii.  22. 
 
 3.  No  duty  accepted,  Prov.  xv.  8. 
 
 4.  You  are  in  daily  danger  of  hell. 
 
 5.  You  must  all  perish,  Luke  xiii.  3. 
 Examine, 
 
 III.  Your  faith, 
 
 1.  By  the  grounds  of  it :  the  testimony  of  God. 
 
 2.  By  the  effects  of  it ;  as, 
 
 1.  Love  to  God. 
 
 2.  Thankfulness  for  Christ. 
 
 3.  Humility  in  ourselves. 
 
 4.  Compassion  to  the  poor. 
 
 5.  Charity  to  all. 
 Reasons. 
 
 1.  Without  faith  we  cannot  discern  the  Lord's  body, 
 
 1  Cor.  xi.  29. 
 
 2.  We  cannot  receive  any  thing. 
 
 3.  We  cannot  improve  what  we  receive. 
 
92 
 
 Thesaurus  Theologicus. 
 
 1  Corinthians  xi.  29. 
 
 For  he  that  eateth  and  drinlceth  unworthily,  eateth  and 
 drinlceth  damnation  to  himself,  not  discerning  the 
 Lord's  body. 
 
 Explication. 
 
 1.  What  by  eating  and  drinking?     Not  the  body  and 
 
 blood  of  Christ,  but  sacramental  bread  and  wine. 
 
 UoXXd  8s  civ  xai  crsg/  ccvrov  Xsyoiro  rov  Xoyov,  og  ysyovs  ffd^, 
 xai  dX^ivr)  fipuffig,  7]v  riva  6  <paywv  ffdvrwg  fyfcrai  et$  rhv 
 aluva,  ovbzvog   dvvcc/Jb'svov  tpuvXov   sffdhiv  avr/jv. — Orig.  [in 
 
 Matt.  torn.  iii.  p.  500,  A.] 
 
 2.  What  by  unworthily  ?    Not  according  to  Christ's  insti- 
 
 tution. 
 
 3.  What  by  damnation?   K^/xa,  judgment.    He  sins,  and 
 
 so  must  expect  punishment. 
 
 Ov  yccg  j&ovov  ffurr^/ag  IxsTdsv  ov  nv^ji  tfUPavo/Awg  rh  dweov 
 bi^d(Jbzvog,  dXXd  %ai  d/xccg  riffsig  rrjg  s/g  avrb  tfaoomag. — 
 Theodorct.  [in  Ep.  i.  ad  Cor.  xi.  29.  torn.  iii.  p.  176.] 
 
 " ncxzg  ydg  i]  TraPovff/cc  ccvrov,  [rj  rd  psydXa  Iy.uvlc  zcci  d'7ropprlrcc 
 xofAtGcctfcc  qfiTv  dyctdd,  rovg  ix>r,  ds^a/xsvovg  ccvrr)v  /xuXXov  %ccr\- 
 xgivsv]  ovru  '/.a!  rd  [ivGrr^ia  /M/fyvog  lyf/oia  y.oXddwg  y'mrou 
 roTg  dvafyug  jxzrsyovffi.  —  Chrysost.  [in  Ep.  i.  ad  Cor. 
 Horn,  xxviii.  torn.  x.  p.  251,  A.] 
 
 4.  What  by  not  discerning  the  Lord's  body? 
 
 Non  discernens  a  cibo  communi. — Hieron.  [in  Ep.  i. 
 
 ad  Cor.  xi.  torn.  xi.  p.  933,  A.] 
 Mr)  diccxptvwv  rb  ffoj/xcc  rov  Kvpiov — Magnitudinem  corporis 
 
 Domini,  as  the  Arab,  translation  hath  it  [*-«L*.=* 
 
 Doctrine. 
 
 It  behoves  every  one  that  comes  to  the  sacrament  to  have 
 a  great  care  he  doth  not  receive  it  unworthily. 
 Who  are  unworthy  receivers  ? 
 
Thesaurus  Theologicus. 
 
 93 
 
 The  ignorant  receivers. 
 
 1.  Such  as  know  not  the  fundamentals  of  religion,  that 
 
 is,  Matt,  xxviii.  19, 
 
 1.  God  the  Father,  John  xvii.  3. 
 
 2.  God  the  Son. 
 
 1.  Who  He  was. 
 
 2.  What  He  became. 
 
 3.  What  He  suffered. 
 
 4.  What  He  did. 
 
 5.  Where  He  is. 
 
 6.  For  whom  He  undertook  these  things. 
 
 7.  What  benefit  we  receive  from  them. 
 
 3.  The  Holy  Ghost. 
 
 2.  Such  as  know  not  the  state  of  their  own  souls. 
 
 3.  That  know  not  the  nature  of  the  sacrament,  even 
 
 that  it  is  an  ordinance  instituted  by  God,  wherein, 
 under  the  outward  signs  of  bread  and  wine,  Christ, 
 with  all  the  benefits  of  His  death  and  passion,  is 
 represented,  sealed,  and  conveyed  to  the  worthy 
 receiver. 
 Use.  Examine, 
 
 1.  How  may  we  know  whether  we  know  God? 
 
 1.  By  your  love  to  Him. 
 
 2.  Trust  on  Him,  Ps.  ix.  10. 
 
 3.  By  your  desire  for  Him. 
 
 4.  By  your  joy  in  Him. 
 
 5.  By  your  fear  of  Him. 
 
 2.  Ourselves. 
 
 1.  By  our  thoughts  of  ourselves. 
 
 2.  By  our  constant  endeavour  to  get  ourselves 
 
 bettered. 
 
 3.  The  sacrament. 
 
 1 .  By  our  desire  of  it. 
 
 2.  Preparation  for  it. 
 
 .  The  impenitent,  Acts  ii.  33. 
 1.  What  is  repentance  ? 
 
 1.  To  sorrow  for  the  sins  we  have  committed. 
 
 1.  Heartily,  Joel  ii.  13. 
 
 2.  Sincerely. 
 
 3.  Universally. 
 
Thesaurus  Theologicus. 
 
 4.  Constantly. 
 2.  To  turn  from  the  sins  for  which  we  sorrowed, 
 
 1.  With  full  purpose  of  heart. 
 
 2.  In  obedience  to  God. 
 
 3.  From  all  sin. 
 
 4.  To  a  right  end. 
 
 2.  How  appears  it  that  the  impenitent  is  unworthy  ? 
 
 1.  They  cannot  discern  the  Lord's  body. 
 
 2.  They  mock  the  ordinance  by  acting  and  living 
 
 contrary  to  it,  and  so  provoke  God. 
 Ac  per  hoc  qui  non  manet  in  Christo,  et  in  quo 
 non  manet  Christus,  procul  dubio  nec  manducat 
 [spiritaliter]  carnem  ejus,  nec  bibit  ejus  san- 
 guinem ;  [licet  carnaliter  et  visibiliter  premat 
 dentibus  sacr amentum  corporis  et  sanguinis 
 Christi.] — Aug.  [in  Joh.  Tract,  xxvi.  torn.  iii. 
 P.  2.  p.  501,  A.] 
 
 KaOdftsg  tfccgsdojxt  /xsv  avrbv  'lovdag,  eKccgyvrjdav  be 
 s/g  avrbv  oi  'lovdatot,  ovrug  dri/^d^oufftv  avrbv  oi  rb 
 tfavdyiov  avrov  ffufia  ^sgtf/v  dxaQagroig  hiyoiLivoi,  xal 
 hayu  wgogp'sgovrsg  arofian. —  Theodoret.  [in  Ep.  i. 
 ad  Cor.  xi.  27.  torn.  iii.  p.  176.] 
 
 Indignum  dicit  esse  Domino,  qui  aliter  mysterium 
 celebrat,  quam  ab  eo  traditum  est. — Ambros.  [in 
 Ep.  i.  ad  Cor.  xi.  27,  torn.  ii.  App.  p.  149,  E.] 
 
 Quid  est  autem  reos  esse,  nisi  poznas  dare  mortis 
 Domini? — Id.  [ibid.~] 
 
 Use. 
 
 Examine, 
 
 1.  Your  heart. 
 
 1.  Thoughts. 
 
 2.  Affections. 
 
 2.  Your  life. 
 
 1.  Words. 
 
 2.  Actions,  Jer.  ix.  17, 18. 
 
Thesaurus  Theologicus, 
 
 95 
 
 1  Corinthians  xv.  20. 
 
 But  now  is  Christ  risen  from  the  dead,  and  become 
 the  first-fruits  of  them  that  slept. 
 
 I.  What  is  meant  by  His  rising  from  the  dead? 
 
 1.  Christ  was  truly  God,  1  John  v.  20. 
 
 2.  He  became  also  truly  man,  of  soul  and  body,  John  i.  14. 
 
 3.  His  soul  and  body  were  truly  separated  by  His  death 
 
 upon  the  cross. 
 
 4.  The  third  day  after  they  were  truly  reunited,  so  that 
 
 He  became  the  same  man  again  which  He  was 
 before. 
 
 II.  How  doth  it  appear? 
 From  the  testimony, 
 
 1.  Of  men,  eye-witnesses,  avrovruL 
 
 1.  His  friends:  Mary  Magdalen,  Mark  xvi.  9;  Cleopas 
 
 and  another,  Luke  xxiv.  13 ;  all  the  Apostles  but 
 Thomas,  John  xx.  19 ;  Thomas  too,  ver.  26. 
 Cum  suam  exercuit  solicitudinem,  fidem  omnium  con- 
 firmavit.  —  Aug.  [Serm.  de  Temp.  torn.  v.  App. 
 p.  287,  E.] 
 
 'H  aff/tfr/a  rov  (taQrirou  r5js  j^asr^ag  iritirzug  /uyrrig  ysy'ev- 
 vrircu.  —  Chrysost.  [Serm.  in  S.  Apost.  Thorn,  torn, 
 viii.  App.  p.  208,  A.] 
 
 A/a  rovro  aviffrq  'iywv  ra.  c^g/a  roD  (frccogou. — Id.  [in  Jo. 
 Horn,  lxxxvii.  torn.  viii.  p.  520,  C] 
 
 Five  hundred  at  one  time,  1  Cor.  xv.  6.  His  dis- 
 ciples before  His  ascension,  Luke  xxiv.  43,  44,  45, 
 46. 
 
 2.  Enemies,  Matt,  xxviii.  11,  12.    Pilate,  in  an  Epistle 
 
 to  Tiberius,  mentioned  in  Tertullian,  [apud]  Euseb. 
 [Hist.  Eccl.  ii.  2.] 
 *H  yag  uKrjh/u  tfaga  ruv  havricav  dvaxri^vTrojU>£vrj  dtaXd^Trei. 
 —  Chrysost. 
 
96 
 
 Thesaurus  7  It eologicus. 
 
 3.  Angels,  Lithe  xxiv.  4,  5, 6.  «/b/ttt  xx.  12.    The  Angels 
 
 testify  his  birth,  Luhe  ii.  13,  14;  comfort  Him  after 
 [being]  tempted,  Matt.  iv.  11  ;  in  His  agony,  Luhe 
 xxii.  43  ;  so  at  His  resurrection  and  ascension,  Acts 
 i.  11. 
 
 4.  God  Himself,  by  the  Apostle's  words,  Acts  ii.  32. 
 
 Gal.  i.  1  ;  and  works,  Acts  iv.  33. 
 Quisquis  ergo  adhuc  prodigia  ut  credat  inquirit,  mag- 
 num est  ipse  prodigium,  qui  mundo  credente  non 
 credit. — Aug.  [Civ.  Dei  xxii.  8.  torn.  vii.  p.  663,  A.] 
 
 III.  Who  raised  Him? 
 
 1.  God  the  Father,  Eph.  i.  19.  Gal.  i.  1. 
 
 2.  Himself  as  God,  John  ii.  19,  22;  x.  17,  18. 
 
 Kai  aXrrfug  e<xadcv,  o:g  Xai  a/.^Oug  avsgrr^SD  laurov. — Ignat. 
 
 Ep.  ad  Smyr.  [c.  2.] 
 Not  only  corpus  suum  levando,  as  the  Socinians,  [see 
 
 Pearson  on  the  Creed,  vol.  ii.  p.  356,  note  b.],  but  so 
 
 as  the  Father  raised  Him. 
 
 IV.  What  means  that,  And  is  become  the  first-fruits  of  them 
 
 that  slept?     ^ A'zapyjt  roov  X£X6//X7j/X£i/£oi/  sy'svzTG. 
 
 1.  That  He  was  the  first  of  them  that  rose,  Col.  i.  18. 
 
 Rev.  i.  5;  but  others  rose  before,  as  the  widow  of 
 Zarephath's  son,  1  Kings  xvii.  22,  by  Elijah  ;  the 
 Shunammite's  son  by  Elisha,  2  Kings  iv.  35;  and 
 another  by  the  touch  of  Elisha's  bones,  2  Kings 
 xiii.  21  ;  Jairus's  daughter,  the  widow's  only  son, 
 and  Lazarus,  by  Christ  Himself;  so  those,  Matt. 
 xxvii.  52,  53.  But, 
 
 1.  Christ  the  first  by  His  own  power,  John  x.  17,  18. 
 
 2.  To  immortal  life. 
 
 3.  Those  in  Matt,  xxvii.  52,  53,  rose  only  for  awhile, 
 
 and  afterwards  laid  down  their  bodies,  or  else  rose 
 by  virtue  of  Christ's  resurrection,  as  first  in  order. 
 
 2.  That  Christ's  resurrection  is  an  argument  and  cause  of 
 
 ours,  ver.  21,  as  after  the  first-fruits  came  harvest. 
 
 Uses. 
 
 ].  Information. 
 
 1.  Jesus  is  the  Christ,  Ps.  xvi.  10.  Acts  ii.  31  ;  xxvi. 
 
 22,  23.  Matt.  xii.  38,  39.  John  ii.  18,  19. 
 
 2.  He  is  the  Son  of  God,  Pom.  i.  4.  Ps.  ii.  7.  Acts  xiii.  33. 
 
Thesaurus  Theologicus. 
 
 97 
 
 3.  His  religion  is  certain,  and  to  be  professed,  1  Cor. 
 
 xv.  17. 
 
 4.  He   hath   perfectly  satisfied   for   our   sins,  Rom. 
 
 iv.  24,  25;  viii.  33,  34.  1  Cor.  xv.  17. 
 
 5.  He  is  perfectly  able  to  save  us,  1  Pet.  i.  3.  Heb. 
 
 vii.  25. 
 
 6.  We  shall  rise,  1  Cor.  xv.  21,  22.  Rom.  viii.  11. 
 
 7.  He  will  come  to  judgment,  Acts  xvii.  31.  2  Cor. 
 
 v.  10.  1  Thess.  i.  10. 
 2.  Exhortation. 
 
 1.  Is  Christ  risen  ?  Then, 
 
 1.  Meditate  on  His  resurrection,  2  Tim.  ii.  8. 
 
 2.  Believe  on  Him,  Rom.  v.  10. 
 
 3.  Fear  Him,  Matt.  xxi.  42,  44.  Ps.  ii.  9. 
 
 4.  Rise  with  Him,  Rom.  vi.  4.  £]p^.  ii.  5  ;  v.  14. 
 
 Rev.  xx.  6. 
 
 5.  Seek  those  things  that  are  above,  Col.  iii.  1. 
 
 2.  Shall  we  rise  ?    Is  He  the  first-fruits  ? 
 
 1.  Be  confident  you  shall  rise,  1  Cor.xv.  12,  13. 
 
 2.  Prepare  yourselves  for  it. 
 
 3.  Live  always  in  expectation  of  it :  Surgite,  mortui,  et 
 
 venite  ad  judicium,  St.  Hierom  had  always  in  his 
 thoughts.  [Cf.  Hieron.  Ep.  lxvi.  adPam.  torn.  i. 
 p.  398,  C] 
 
 1  Corinthians  xvi.  13. 
 
 Watch  ye,  standfast  in  the  faith,  quit  you  like  men, 
 be  strong. 
 
 [Watch  ye.] 
 
 1 .  What  is  it  to  watch  ? 
 
 1.  Watching  is  opposed  to  carnal  security. 
 
 2.  It  implies  a  care  of  our  souls,  Eph.  v.  15. 
 
 2.  What  must  we  watch  over  ? 
 
98 
 
 Thesaurus  Theologicus. 
 
 1.  Our  thoughts,  Ps.  cxxxix.  2. 
 
 2.  Our  affections,  Prov.  iv.  23.  Col.  iii.  2. 
 
 3.  Our  words,  Ps.  xvii.  3  ;  xxxix.  1  ;  cxli.  3. 
 
 4.  Our  actions,  1  /Sam.  xv.  22.  1  Cor.  x.  31. 
 
 3.  What  must  we  watch  against  ? 
 
 L.  Ourselves,  J<?r.  xvii.  9,  Jam.  i.  22. 
 
 2.  Satan,  1  P<tf.  v.  8. 
 
 3.  The  world,  1  John  ii.  15. 
 
 4.  Men. 
 
 1.  That  they  seduce  us  not  into  sin,  Prov.  i.  10,  11. 
 
 2.  Nor  into  error,  Acts  xx.  29,  30,  31.  Matt.  vii.  15. 
 
 2  Pet.  ii.  1;  iii.  17. 
 
 3.  Do  not  receive  new  opinions. 
 
 Id  teneamus,  quodubique,  quod  semper,  quod  ab  om- 
 nibus creditum  est.  Vincent  Lir.  [Common,  c.  2.] 
 
 4.  Study  humility,  Jam.  iv.  6. 
 
 4.  What  must  we  watch  for  ? 
 
 1.  For  opportunities  of  doing  good,  Gal.  vi.  10.  And 
 
 performing  our  duty,  as  of  praying,  receiving  the 
 sacrament,  &c. 
 
 2.  For  death,  1  Thess.  v.  2,  3. 
 
 3.  For  the  coming  of  Christ,  Matt.  xxiv.  44. 
 
 5.  When  must  we  watch  ? 
 
 1.  In  time  of  prosperity. 
 
 1.  That  you  be  not  proud  of  it,  Jer.  ix.  23.  1  Tim. 
 
 vi.  17. 
 
 2.  Nor  trust  in  it,  1  Tim.  vi.  17.  Ps.  xlix.  6:  Iii.  7. 
 
 3.  Nor  abuse  it,  Jam.  iv.  3. 
 
 4.  Nor  set  your  hearts  upon  it,  Ps.  lxii.  10. 
 
 5.  To  improve  it  to  God's  glory,  Prov.  iii.  9. 
 
 2.  In  time  of  adversity,  Eccles.  vii.  14. 
 
 1.  Not  to  be  impatient,  Ezra  ix.  13.  Lam.  iii.  39. 
 
 2.  But  to  be  thankful,  Job  i.  21. 
 
 3.  Not  charge  God  with  injustice,  Job  i.  22. 
 
 4.  Nor  draw  sinful  inferences  from  it,  Eccles.  ix.  1. 
 
 5.  To  be  better  by  it,  Ps.  cxix.  71.  Heb.  xii.  10. 
 
 3.  At  all  times,  Luke  xxi.  36.  2  Tim.  iv.  5. 
 Use. 
 
 Watch  ye. 
 
 Consider, 
 
Thesaurus  Theologicus, 
 
 99 
 
 1.  It  is  for  your  lives,  2  Cor.  vi.  5. 
 
 2.  Many  enemies  watch  against  yon,  1  Pet.  v.  8. 
 
 3.  Unless  ye  watch,  no  sin  but  you  may  fall  into,  1  Cor. 
 
 x.  12. 
 
 4.  The  more  we  watch  over  ourselves,  the  more  God 
 
 will  watch  over  us,  Ps.  cxxi.  1  ;  cxxvii.  1. 
 
 5.  The  more  watchful  we  are,  the  more  comfortably  we 
 
 shall  live. 
 
 6.  We  have  but  a  short  time  to  watch,  Matt.  xxvi.  40. 
 
 7.  Eternity  depends  upon  it,  Matt.  xxv.  12,  13. 
 
 8.  We  know  not  when  our  Lord  will  come,  Mark 
 
 xiii.  33,  37.  Luke  xii.  37. 
 II.  [Stand  fast  in  the  faith.'] 
 
 1.  What  faith  must  we  standfast  in  ? 
 
 1.  That  God  is,  Heb.  xi.  6. 
 
 2.  That  He  is  a  rewarder  of  all  that  come  to  Him, 
 
 Heb.  xi.  6. 
 
 3.  That   the   way  to   come  to   Him   is  by  Christ, 
 
 Heb.  vii.  25. 
 
 4.  That  this  Christ  is  God-man,  John  i.  14. 
 
 5.  And  hath  satisfied  for  our  sins,  1  John  ii.  1,  2. 
 
 6.  And  now  intercedes  for  oar  souls,  Heb.  vii.  25. 
 
 7.  That  by  His  satisfaction  and  intercession  our  sins 
 
 may  be  pardoned,  Rom.  viii.  33,  34. 
 
 8.  That  He  will  come  again  at  the  last  day,  Acts  i.  11. 
 
 9.  That  He  will  judge  all  the  world,  2  Cor.  v.  10. 
 
 10.  That  the  wicked  will  then  be  condemned  to  hell, 
 and  the  righteous  received  up  into  glory,  Matt. 
 xxv.  46. 
 
 2.  Why  standfast  in  this  faith? 
 
 1.  Otherwise  we  can  do  no  acts  of  piety,  Heb.  xi.  6, 
 
 2.  Nor  have  our  sins  remitted,  Gal.  ii.  16. 
 
 3.  Nor  our  souls  saved,  Acts  iv.  12. 
 
 Use. 
 
 Standfast  in  the  faith. 
 Means. 
 
 1.  Search  the  Scriptures,  John  v.  39. 
 
 2.  Converse  much  with  God  in  prayer. 
 
 3.  Entertain  no  doubting  thoughts. 
 
 4.  Indulge  no  sin,  lest  it  debauch  your  principles. 
 
100 
 
 Thesaurus  Theologicus. 
 
 5.  Oft  frequent  the  public  ordinances,  Rom.  x.  17. 
 
 III.  Quit  you  like  men.    ' Avdot£e<rQe. 
 
 1 .  What  is  it  to  quit  yourselves  like  men  ? 
 
 1.  Carry  yourselves  like  men. 
 L.  Like  rational  creatures. 
 
 What  more  rational,  than, 
 
 1.  That  we  should  serve  Him  that  made  us,  1  Cor. 
 
 vi.  20. 
 
 2.  Choose  the  best  things  before  the  worst,  Isa. 
 
 lv.  1,  2. 
 
 3.  Mind  our  own  good  and  welfare,  Matt.  xvi.  26. 
 
 4.  Do  to  others,  as  we  would  have  others  do  us, 
 
 Matt.  vii.  12. 
 
 5.  Submit  to  God's  will,  Lam.  iii.  39. 
 
 2.  Like  those  who  have  immortal  souls,  Gen.  ii.  7. 
 
 3.  Like  those  who  are  capable  of  the  enjoyment  of 
 
 God  Himself,  1  Cor.  xiii.  12. 
 
 2.  Be  valiant  and  courageous  as  men,  Eph.  vi.  10,  11. 
 
 1.  Be  not  daunted  with  afflictions,  2  Cor.  iv.  16,  17. 
 
 2.  Nor  drawn  aside  with  prosperity,  Mark  iv.  19. 
 
 3.  Press   through  all  difficulties  for  heaven,  Acts 
 
 xiv.  22. 
 
 2.  Why  quit  ourselves  thus  like  men? 
 
 1.  We  have  many  potent  enemies,  Eph.  vi.  11,  12. 
 
 2.  Without  spiritual  courage,  we  can  never  conquer 
 
 them. 
 
 3.  The  reward  will  make  amends  for  all,  1  Cor.  xv.  58. 
 
 IV.  Be  strong. 
 
 1.  In  faith,  Matt.  xv.  28.  Rom.  iv.  20. 
 
 2.  Love,  Matt.  xxii.  37. 
 
 3.  Trust  on  God,  Job  xiii.  15.  Heb.  xiii.  5,  6. 
 Use. 
 
 Be  strong  and  courageous. 
 
 1.  The  stronger  your  graces  are,  the  weaker  will  your 
 
 temptations  be. 
 
 2.  The  stronger  your  grace  is,  the  greater  will  your 
 
 comfort  be,  John  xiv.  1. 
 
 3.  Be  but  strong,  and  you  need  not  fear  but  to  press 
 
 through  all  difficulties,  and  get  to  heaven. 
 
Thesaurus  Theologicus. 
 
 101 
 
 2  Corinthians  i.  12. 
 
 For  our  rejoicing  is  this,  &c. 
 
 .  It  is  lawful  to  rejoice  in  our  graces,  in  a  right  manner. 
 
 1.  Unlawful. 
 
 1.  We  must  not  rejoice  in  the  graces  of  God  more 
 
 than  in  the  God  of  our  graces. 
 
 2.  We  must  not  rejoice  in  our  graces  as  if  they  were 
 
 perfect,  1  Cor.  iv.  3,  4.  Rom.  iii.  27. 
 
 3.  We  must  not  so  rejoice  in  as  to  rest  upon  our  graces 
 
 for  happiness  and  salvation. 
 
 4.  We  must  not  rejoice  in  our  graces  as  if  they  were 
 
 our  graces,  coming  from  ourselves,  1  Cor.  iv.  7. 
 Acts  iii.  12. 
 
 2.  Lawful. 
 
 1.  To  rejoice  in  them,  as  expressions  of  God's  grace 
 
 and  favour  to  us. 
 
 2.  As  the  effects  of  Christ's  suffering  for  us,  Tit.  ii.  14. 
 
 3.  As  they  make  for  our  glorifying  God,  Matt.  v.  16. 
 
 4.  As  evidences  of  our  title  to  heaven. 
 
 3.  How  doth  it  appear  it  is  lawful  ? 
 
 1.  They  are  the  graces  and  works  of  God  and  Christ  in 
 
 us,  Philip,  ii.  13. 
 
 2.  They  are  subservient  to  Christ  and  God's  glory. 
 
 3.  We  may  be  thankful  for  them,  and  therefore  rejoice 
 
 in  them. 
 
 4.  We  must  grieve  if  we  want  them,  and  then  surely 
 
 may  well  rejoice  if  we  have  them. 
 
 5.  God  Himself  is  pleased  with  them,  Heb.  xi.  5; 
 
 xiii.  16. 
 
 6.  We  may  rejoice  in  outward  mercies,  Eccles.  iii.  22. 
 
 7.  Saints  have  rejoiced,  Acts  v.  41 .  Jer.  ix.  24. 
 
 4.  To  get  this  rejoicing, 
 
 1 .  Set  the  due  value  upon  grace. 
 
102 
 
 Thesaurus  Theologicus. 
 
 2.  Labour  continually  after  it. 
 "    3.  Assure  thyself  upon  good  grounds  that  thou  hast 
 attained  it. 
 
 II.  The  testimony  of  a  good  conscience  is  the  ground  of  all 
 solid  comfort. 
 J .  What  is  conscience  ? 
 
 Judicium  hominis  de  se?netipso,  quatenus  subjicitur  judicio 
 Dei ;  called  lunibr^cig'  (BoItoigiv  ci-affiv  tfuvsfdii<rfg  sgtiv  6 
 dsog. 
 
 1.  It  propounds  what  we  are  to  do. 
 
 2.  Witnesses  what  we  have  done. 
 
 3.  Passeth  its  sentence  accordingly,  Rom.  ii.  15.  1  John 
 
 iii.  20. 
 
 2.  What  is  a  good  conscience?  1  Pet.  iii.  16.  1  Tim.  iii.  9. 
 
 Acts  xxiv.  16. 
 
 1.  It  must  be  renewed,  Jer.  xvii.  9. 
 
 2.  Guided  by  the  Scripture,  Isa.  viii.  20. 
 
 3.  Enlightened  by  the  Spirit,  John  xvi.  13. 
 
 4.  The  Spirit  must  bear  witness  with  it,  Rom.  viii.  16. 
 
 1.  Negatively,  not  vocally. 
 
 2.  Positively, 
 
 1.  By  discovering  to  us  our  interest  in  God,  1  Cor. 
 
 ii.  12. 
 
 2.  Enabling  us  to  act  those  graces  from  whence 
 
 we  may  conclude  our  estate. 
 
 5.  It  must  stir  us  up  to  good  works,  Heh.  xiii.  18. 
 
 3.  What  is  the  testimony  of  the  good  conscience  ?  The 
 
 judgment,  it  passeth  upon  us. 
 
 1.  Of  sin,  by  accusing, 
 
 2.  Of  grace,  by  excusing,  of  us. 
 
 1 .  Particularly  to  some  act,  Ps.  vii.  8. 
 
 2.  Generally  to  our  whole  life,  1  John  iii.  20. 
 
 4.  Y\  hen  is  the  testimony  of  the  conscience  a  ground  of 
 
 joy* 
 
 1.  W  hen  it  witnesses  we  avoid  all  known  sin. 
 
 2.  Perform  all  known  duties. 
 
 3.  Love  God  above  all. 
 
 4   Receive  Christ  for  our  Lord  and  Saviour,  Heb.  ix.  14. 
 
 5.  How  must  we  keep  a  good  conscience  ? 
 
 1.  Get  it  rightly  informed  out  of  the  word  of  God. 
 
Thesaurus  Theologicus. 
 
 103 
 
 2.  Act  according  to  it,  Rom.  xiv.  23. 
 
 1.  Avoiding  what  that  saith  is  a  sin,  1  Sam.  xxiv.  5. 
 
 2.  Performing  what  it  saith  is  a  duty. 
 6.  Motives. 
 
 1.  Conscience  always  sees  thee. 
 
 2.  Will  be  a  thousand  witnesses,  i?om.  ii.  15. 
 
 3.  Without  a  good  conscience  thou  wilt  live  in  con- 
 
 tinual frights,  fears,  torments,  Prov.  xviii.  14. 
 
 4.  With  it,  in  continual  joy,  the  heathens  accounted  it 
 
 a  great  happiness. 
 Nil  conscire  sibi. — [Hor.  Ep.  i.  1,  61.] 
 Pindar  saith,  it  is  our  good  nurse  in  old  age. 
 Prov.  xv.  15.  db  nils,  Good  of  heart. 
 
 2  Corinthians  i.  12. 
 That  in  simplicity  and  godly  sincerity. 
 Y,v  ocTrXorriri  xoti  ziXtzgivziu,  Qeov. 
 
 Simplicity  and  godly  sincerity  are  a  true  sign  of  our  being 
 
 in  a  state  of  grace. 
 What  is  simplicity?  '  An'horns'  sine  plicis,  Eph.  vi.  5.  Col. 
 
 iii.  22 ;  without  windings,  and  turnings,  and  hypocrisy. 
 
 It  is  discovered, 
 
 1.  In  our  understandings,  assenting  to  God's  word  because 
 
 it  is  His  word,  uvrbg  spa,  2  Cor.  x.  5. 
 
 2.  Wills. 
 
 1.  Choosing  God  only  for  His  portion,  Matt.  vi.  24. 
 
 2.  Fixing  every  affection  only  on  Him,  in  the  highest 
 
 degree,  Jam.  i.  8,  Atyvxog  avyg. 
 
 1.  Love. 
 
 2.  Fear. 
 
 3.  Trust. 
 
 4.  Joy. 
 
104 
 
 Thesaurus  Theologicus. 
 
 3.  Resigning  our  wills  wholly  unto  God's,  Luke  xxii.  42. 
 Philip,  ii.  14,  15. 
 
 3.  Words,  speaking  what  we  think, 
 
 1.  To  God. 
 
 2.  Man. 
 
 4.  Actions,  that  they  be, 
 
 1.  Uniform. 
 
 2.  The  same  inwardly  as  outwardly,  Isa.  xxix.  13. 
 
 3.  That  we  do  not  cover  or  lessen  the  sinfulness  of 
 
 them  to  God,  Ps.  li.  3,  4.  Prov.  xxviii.  13. 
 
 4.  That  they  all  proceed  from  the  same  principle. 
 
 1.  From  a  principle  of  love  to  God's  person. 
 
 2.  Obedience  to  His  precepts. 
 
 3.  Delight  in  His  statutes. 
 Uses. 
 
 1.  Simplicity  is  the  greatest  wisdom. 
 
 2.  Few  have  it. 
 Exhortation.  Labour  after  it. 
 
 1.  God  knows  our  crafts. 
 
 2.  Simplicity  will  make  us  like  to  Him. 
 
 3.  Without  this  we  are  still  in  our  sins. 
 
 4.  This  will  be  matter  of  joy. 
 
 Sincerity.  Vtfkixgmia, 
 I.  What  is  it? 
 
 1.  It  regards  God,  Col.  iii.  23.  Matt.  vi.  6.  Principally 
 
 living  as  if  there  were  none  but  God  and  he. 
 
 1.  His  sovereignty. 
 
 2.  Omniscience,  Ps.  cxxxix.  1,  2,  3. 
 
 3.  Omnipotence. 
 
 4.  Glory,  looking  on  Him  as  the  A  and  fl,  1  Cor.  x.  31 . 
 
 2.  It  looks  to  the  externals,  as  well  as  internals,  Ps.  xl.  8. 
 
 Heb.  viii.  10. 
 
 3.  It  hath  respect  to  all  the  commands,  Ps.  cxix.  6. 
 
 4.  Endeavour  to  pluck  up  the  root  of  sin,  especially  our  sin. 
 
 5.  It  makes  duties  pleasant. 
 
 6.  Hath  no  by  and  sinister  ends ;  as, 
 
 1 .  Carnal  pleasure,  1  Thess.  ii.  3,  4,  5. 
 
 2.  Popular  applause. 
 
 3.  Worldly  riches.    But  only  the  glory  of  God. 
 
Thesaurus  Theologicus. 
 
 105 
 
 Objection.    May  we  not  look  at  our  own  salvation  ? 
 
 1.  It  is  certain  our  ultimate  end  should  be  God's 
 
 glory. 
 
 2.  It  is  as  certain  we  may  also  have  an  eye  to  our 
 
 own  salvation ;  for, 
 
 1.  The  Saints  have  done  so,  Philip,  iii.  14.  Heb. 
 
 xi.  26  ;  xii.  2.  1  Cor.  ix.  27. 
 
 2.  Scripture  propounds  heaven  and  salvation  as  a 
 
 motive  to  obedience,  Rev.  ii.  10. 
 
 3.  But  God's  glory  and  our  salvation  are  so  linked 
 
 together,  that  we  cannot  look  at  one  without 
 the  other.  Omnis  amor  mercedis  is  not  amor 
 mercenarius. 
 
 7.  Sincerity  discovers  itself  in  pressing  towards  perfection, 
 John  xv.  2.  2  Pet.  iii.  18. 
 II.  That  simplicity  and  godly  sincerity  are  a  certain  sign  cf 
 grace,  is  plain, 
 
 1.  In  that  a  man  must  first  be  converted,  before  he  can 
 
 be  sincere. 
 
 2.  Sincerity  is  the  characteristical  note  betwixt  one  that 
 
 is,  and  that  is  not,  gracious. 
 Uses. 
 
 1 .  Examine  whether  you  be  sincere  or  no ;  run  over 
 
 the  particulars  in  your  mind. 
 
 2.  Labour  after  it. 
 
 1.  God  knows  the  heart,  Job  xxxi.  4. 
 
 2.  Takes  notice  whether  we  be  sincere  or  no,  Prov. 
 
 xvi.  2 ;  xxi.  2. 
 
 3.  Our  religion,  without  sincerity,  is  in  vain. 
 
 4.  God  will  bless  the  upright,  Prov.  xxviii.  10,  18. 
 
 5.  It  will  be  the  ground  of  comfort  here,  Prov.  x.  9. 
 
 6.  The  evidence  of  our  title  to  glory  hereafter. 
 
106 
 
 Thesaurus  Theologicus. 
 
 2  Corinthians  v.  17. 
 
 Behold,  all  tilings  are  become  new. 
 Doctrine. 
 
 When  a  man  is  made  holy,  all  things  become  new  in  him. 
 He  hath, 
 
 1.  A  new  name,  Rev.  ii.  17;  iii.  12. 
 
 2.  New  relations:  Father,  2  Cor.  vi.  18;  mother,  Gal. 
 
 iv.  26. 
 
 3.  New  honours,  1  Sam.  ii.  30.  2  Kings  vi.  16. 
 
 4.  New  possessions,  Heb.  i.  14.  Jam.  ii.  5. 
 
 5.  New  thoughts,  Ps.  cxix.  113.  CoZ.  iii.  10. 
 
 6.  New  affections,  CW.  iii.  2. 
 
 1.  Love  and  hatred. 
 
 2.  Joy  and  grief. 
 
 3.  Hopes,  Ps.  lxii.  5. 
 
 4.  Desires  and  abhorrence,  Ps.  lxxiii.  25. 
 
 7.  New  words. 
 
 8.  New  actions,  Rom.  vi.  4. 
 Reasons. 
 
 Because, 
 
 1.  He  acts  from  a  new  principle,  Gal.  ii.  20. 
 
 2.  He  acts  upon  new  grounds  and  ends,  1  Cor.  x.  31. 
 Use. 
 
 As  this  day,  according  to  our  English  computation,  we 
 begin  the  new  year,  let  us  this  day,  according  to  God's 
 expectation,  become  new  creatures ;  as  considering, 
 
 1.  You  will  hereby  be  advanced  above  men. 
 
 2.  Whatsoever  you  do  will  be  pleasing  unto  God,  Ps. 
 
 vii.  11. 
 
 3.  Whatsoever  God  doth  will  be  a  blessing  to  you,  Rom. 
 
 viii.  28. 
 
 4.  Hereby  you  may  be  sure  to  live  heaven  upon  earth  in 
 
 time,  and  heaven  in  heaven  to  eternity. 
 
Thesaurus  Theoloyicus. 
 
 107 
 
 2  Corinthians  v.  21. 
 
 For  He  hath  made  Him  to  he  sin  for  us,  ivho  knew  no 
 sin,  that  we  might  be  made  the  righteousness  of  God  in 
 Him. 
 
 I.  Christ  knew  no  sin ;  as  appears, 
 
 1.  From  Scripture,  1  John  iii.  5.  Isa.  liii.  9.  1  Pet.  ii.  22. 
 
 John  viii.  46. 
 
 2.  Reason. 
 
 1.  He  must  needs  be  without  sin,  because  our  Saviour, 
 
 Heb.  vii.  26,  27. 
 
 2.  Because  He  was  God  as  well  as  man. 
 Uses. 
 
 1.  Hence  see,  that  what  Christ  suffered  was  not  for 
 
 Himself. 
 
 2.  That  He  is  the  best  example,  Matt.  xi.  29 ;  xvi.  24. 
 
 II.  He  was  made  sin  for  us. 
 1.  In  what  sense? 
 
 Even  an  offering  for  sin,  according  to  the  Hebrews, 
 
 where  Dttfw  as  lB$fn$,  Lev.  v.  6 ;  and  nw^n  as 
 
 «!)n  riN^n,  Ex.  xxix.  14. 
 'A^agr/a,  LXX.  is  used  both  for  a  sin-offering  and  a  sin. 
 Quoniam  oblatus  est  pro  peccatis,  non  immerito  peccatum 
 
 f actus  dicitur.  —  Ambros.  [Comm.  in  Ep.W.ad  Cor. 
 
 v.  22,  torn.  ii.  p.  184,  App.] 
 
 1.  All  sin  offends  God. 
 
 2.  Therefore  it  cannot  be  pardoned  till  God's  justice  be 
 
 satisfied. 
 
 3.  There  is  no  satisfaction  made  without  punishment 
 
 and  death,  Heb.  ix.  22. 
 
 4.  Hence  Christ  undertaking;  the  satisfaction  of  God's 
 
 justice,  underwent  the  punishment  due  to  our  sins, 
 Isa.  liii.  4,  5,  6,  11. 
 
 5.  Upon  this  account  He  is  called  sin,  or,  an  offering 
 
 for  sin. 
 
108 
 
 Th esa urus  Th eo log  'tens. 
 
 III.  Whom  did  He  offer  Himself  for? 
 
 1.  They  that  truly  repent,  Mtr&voia, 
 
 1.  From  sin. 
 
 2.  To  holiness. 
 
 2.  That  rightly  believe,  that  is,  whose  faith  is, 
 
 1.  Rightly  grounded  on  the  testimony  of  God. 
 
 2.  Rightly  guided  by  knowledge. 
 
 3.  Rightly  fixed  and  construed. 
 
 4.  Rightly  exercised  in  good  works,  Gal.  v.  6. 
 Uses. 
 
 1.  See  the  odious  nature  of  sin. 
 
 2.  The  condescension  of  Christ. 
 
 3.  The  love  of  God. 
 
 4.  Do  not  you  live  in  those  sins  for  which  Christ  died. 
 
 5.  Often  remember  Christ's  offering  up  Himself  for  sin. 
 
 1.  With  grief. 
 
 2.  Faith. 
 
 3.  Thankfulness. 
 
 IV.  The  end  of  Christ's  being  made  sin  for  us  was,  that  we 
 
 might  be  made  the  righteousness  of  God  in  Him. 
 
 1.  What  is  meant  by  righteousness? 
 
 1.  Imputed,  Rom.  iv.  3. 
 
 2.  Implanted. 
 
 2.  How  of  God  ?    Because  He, 
 
 1.  Contrived  it. 
 
 2.  Worketh  it,  Philip,  ii.  13. 
 
 3.  Accepteth  of  it. 
 
 4.  Is  the  end  of  it,  and  glorified  by  it. 
 
 3.  How  in  Him,  viz.  Christ  ? 
 
 1.  We  are  justified  in  Him  and  by  Him. 
 
 2.  Sanctified. 
 
 1.  All  are  defiled  with  sin. 
 
 2.  Christ  came  also  to  cleanse  us  from  sin,  Mai. 
 
 i.  21.  Acts  iii.  26. 
 
 3.  Therefore  He  purchased  the  donation  of  the  Spirit, 
 
 John  xvi.  7,  8. 
 
 4.  This  Spirit,  when  poured  forth,  works  an  uni- 
 
 versal change  on  all  those  that  believe. 
 
 1.  Enlightening  the  mind. 
 
 2.  Sanctifying  the  will. 
 
Thesaurus  Theologicus. 
 
 109 
 
 3.  Regulating  the  affections. 
 5.  And  so  we  have  righteousness  implanted  in  us,  as 
 well  as  imputed  to  us. 
 
 Uses. 
 
 1.  Admire  this  wonderful  work  of  God. 
 
 2.  Believe  in  this  Christ. 
 
 3.  Live  like  justified  and  sanctified  persons. 
 
 4.  Rejoice  and  triumph  in  the  love  of  God  through 
 
 Christ. 
 
 2  Corinthians  vii.  1. 
 
 Having  therefore  these  promises,  dearly  beloved,  let  us 
 cleanse  ourselves  from  all  filthiness  of  the  flesh  and 
 spirit. 
 
 I.  God  hath  made  us  promises.    What  ? 
 
 II.  What,  to  cleanse  ourselves  from  all  filthiness ? 
 
 III.  What,  to  perfect  holiness  ?  &c. 
 
 IV.  How  do  these  promises  engage  us  to  these  things? 
 
 I.  What  promises  ? 
 
 1.  I  will  be  to  them  a  God,  2  Cor.  vi..  16.  Lev.  xxvi.  12. 
 Gen.  xvii.  7.  Jer.  xxxi.  33.    Herein  He  promiseth, 
 
 1.  What  He  is  as  God. 
 
 1.  A  merciful,  Ps.  ciii.  8,  9,  10. 
 
 2.  Wise,  1  Tim.  i.  17. 
 
 3.  Powerful,  Gen.  xvii.  1. 
 
 4.  Gracious,  1  Pet.  v.  10. 
 
 5.  Immutable,  Ps.  cii.  25,  26,  27.  Jam.  i.  17. 
 
 2.  What  He  hath  as  God,  1  Chron.  xxix.  11,  12,  13. 
 
 Gen.  xiv.  19. 
 
 3.  What  He  can  do  as  God. 
 
 1.  Pardon  their  sins,  Jer.  xxxi.  34. 
 
110 
 
 Th  esa  u  rut  Theol oy  ic u s . 
 
 2.  Convert  their  hearts,  Ezek.  xi.  19  ;  xxxvi.  26. 
 
 3.  Inspire  them  with  the  knowledge  of  Himself, 
 
 Jer.  xxiv.  7  ;  xxxi.  34. 
 
 4.  Be  present  with  them,  Lev.  xxvi.  11,  12.  Rev. 
 
 xxi.  3. 
 
 5.  Prepare  heaven  for  them,  Heb.  xi.  16. 
 
 6.  Raise  them  up  to  it,  Matt.  xxii.  31,  32.  Ex.  iii.6. 
 
 7.  Be  always  in  covenant  with  them,  Jer.  xxxii. 
 
 38,  40." 
 
 2.  I  will  be  to  them  a  Father,  Jer.  xxxi.  9.  2  Cor.  vi.  18. 
 Which  implies, 
 
 1.  His  affection  to  them,  1  John  iii.  1.  Ps.  ciii.  13. 
 
 2.  His  protection  of  them,  Isa.  xliii.  2. 
 
 3.  His  provision  for  them,  1  Cor.  ii.  9,  10. 
 Uses. 
 
 1.  Admire  the  goodness  of  God,  Ps.  viii.  4. 
 
 2.  Cleanse  yourselves  from  all  filth iness. 
 
 II.  We  should  cleanse  ourselves  from  all  filthiness  of  flesh 
 and  spirit. 
 
 1.  What  is  meant  by  filthiness?    Sinfulness,  Jam.  i.  21. 
 
 2  Pet.  ii.  22. 
 
 1.  It  defiles  the  soul,  Tit.  i.  15. 
 
 2.  Makes  it  odious  to  God. 
 
 2.  What  by  flesh  and  spirit? 
 
 1.  By  flesh,  the  body  and  its  sins,  Gal.  v.  19. 
 
 2.  By  the  spirit,  the  soul  and  its  sins. 
 
 1.  Impenitence,  Acts  xvii.  30. 
 
 2.  Unbelief,  Heb.  iii.  12. 
 
 3.  Heresy,  2  Pet.  ii.  1. 
 
 4.  Pride,  Prov.  xvi.  5. 
 
 5.  Covetousness,  1  John  ii.  15. 
 
 3.  What  by  cleansing,  or  how  must  we  cleanse  ourselves 
 
 from  these  filthinesses  ? 
 
 1.  By  repenting  of  them,  Ezek.  xxxvi.  31. 
 
 2.  By  believing  in  Christ,  Zech.  xiii.  1.  Ueb.  ix.  13,  14. 
 
 3.  By  turning  from  them,  Ezek.  xxxvi.  25,  26,  27. 
 Use. 
 
 Cleanse  yourselves  from  sins. 
 Consider, 
 
 1.  They  corrupt  and  spoil  your  souls,  Isa.  i.  5,  6. 
 
Thesaurus  Theologicus. 
 
 HI 
 
 2.  Bring  a  curse  on  your  blessings,  Mai.  ii.  2. 
 
 3.  Make  you  obnoxious  to  all  judgments,  Deut.  xxviii. 
 
 16,  17. 
 
 4.  Incense  God's  wrath  against  you,  Isa.  lix.  2. 
 
 5.  Deprive  you  of  peace  and  comfort,  Isa.  xlviii.  22. 
 
 6.  Make  you  like  to  Satan,  John  viii.  44.  1  John  iii.  8. 
 
 7.  Will  carry  you  to  him  hereafter,  unless  you  be 
 
 cleansed  from  them  here,  Matt.  xxv.  4J. 
 
 2  Corinthians  vii.  1. 
 Perfecting  holiness  in  the  fear  of  God. 
 
 What  is  holiness  ? 
 It  consisteth, 
 
 1.  In  the  inclination  of  the  soul  to  God,  Ps.  xlii.  1,  2. 
 
 2.  In  the  soul's  conformity  to  God's  nature  and  word, 
 
 1  Pet.  i.  15. 
 
 3.  In  the  soul's  performing  all  duties  upon  holy  motives, 
 
 Gen.  xxxix.  9. 
 
 4.  In  the  soul's  dedicating  itself  to  God,  1  Cor.  iii.  16. 
 
 5.  In  its  aiming  chiefly  at  holy  ends,  1  Cor.  x.  31. 
 .  What  is  it  to  perfect  holiness  ? 
 
 To  be  universally  holy,  1  Pet.  i.  15. 
 
 1.  As  to  the  subject,  the  whole  man,  1  Thess.  v.  23. 
 
 1.  Thoughts,  Jer.  iv.  14. 
 
 2.  Affections,  Col.  iii.  2! 
 
 3.  Words,  1  Tim.  vi.  20.  2  Pet.  i.  13. 
 
 4.  Actions,  Tit.  ii.  12. 
 
 2.  As  to  the  object,  Acts  xxiv.  16. 
 
 1.  God. 
 
 2.  Man. 
 
 3.  As  to  the  kinds  of  holiness,  2  Pet.  i.  5,  6. 
 
112  Thesaurus  Theologicus. 
 
 4.  As  to  the  degrees  of  holiness,  Philip,  iii.  11,  12,  13. 
 
 5.  As  to  all  times,  Prov.  xxiii.  17. 
 
 III.  What  is  it  to  fear  God? 
 It  consisteth, 
 
 1.  In  reverencing  His  name,  Deut.  xxviii.  58. 
 
 2.  In  avoiding  what  offends  Him,  Prov.  iii.  7 ;  xvi.  6. 
 
 3.  In  avoiding  secret  sins  for  His  sake,  Job  xxxi.  21,  23. 
 
 4.  In  doing  what  pleaseth  Him,  JEccles.  xii.  13. 
 
 5.  In  doing  our  duty,  whatsoever  comes  of  it,  Matt. 
 
 x.  28.  1  Pet.  iii.  13,  14. 
 
 6.  In  hating  evil,  Prov.  viii.  13. 
 
 7.  In  carrying  ourselves  reverently  in  His  presence,  Gen. 
 
 xxviii.  16,  17.  Heb.  xii.  28. 
 
 IV.  Why  fear  Him? 
 
 1.  For  His  power,  Jer.  v.  22. 
 
 2.  For  His  wisdom,  Ps.  cxxxix.  4,  5,  6,  7. 
 
 3.  For  His  mercy,  Ps.  cxxx.  4. 
 
 4.  For  His  judgments,  Heb.  iii.  16.  Ps.  cxix.  120. 
 
 5.  For  His  benefits,  Jer.  v.  24. 
 
 6.  For  His  threatenings,  2  Kings  xxii.  19. 
 
 7.  For  His  justice  at  the  last  day,  Eccles.  xii.  14.  1  Pet. 
 
 i.  17. 
 
 V.  Why  perfect  holiness  in  the  fear  of  God? 
 
 1 .  There  can  be  no  true  holiness  without  this  fear. 
 
 2.  No  particular  duty  of  holiness   can   be  performed 
 
 without  it. 
 
 VI.  How  do  these  promises  engage  us  to  holiness? 
 
 1.  The  covenant  is  reciprocal,  2  Cor.  vi.  16,  18. 
 
 2.  The  end  of  the  promises  is,  to  wake  us  to  holiness ; 
 
 many  are  promises  of  holiness,  Ezek.  xxxvi.  25,  26. 
 Jer.  xxxi.  33. 
 
 3.  We  can  never  partake  of  the  promises  without  per- 
 
 forming our  duty. 
 
 Use. 
 
 Perfect  holiness  in  the  fear  of  God. 
 Consider, 
 
 1.  The  happiness  of  man's  nature  consisteth  only  in  the 
 
 exercise  of  holy  acts,  Ps.  xix.  11. 
 
 2.  Without  holiness,  no  man  shall  see  the  Lord,  Heb. 
 
 xii.  14. 
 
Thesaurus  Theologicus. 
 
 113 
 
 3.  Without  holiness,  you  cannot  have  your  prayers  heard, 
 
 Isa.  lix.  2.  Ps.  lxvi.  18. 
 
 4.  Nor  any  true  mercy,  Mai.  ii.  2. 
 
 5.  By  holiness  you  are  like  to  God,  Matt.  v.  48. 
 
 6.  If  holy,  we  shall  be  safe,  Prov,  iii.  21,  23 ;  x.  9. 
 
 7.  Holy  here,  and  happy  hereafter,  Matt.  v.  8. 
 
 2  Corinthians  xii.  9. 
 My  grace  is  sufficient  for  thee. 
 
 Doctrine. 
 
 God's  grace  is  sufficient  for  us. 
 I.  What  is  meant  by  the  grace  of  God'? 
 
 1.  Grace  which  God  manifested,  Gen.  vi.  8. 
 
 1 .  In  the  pardon  of  sin. 
 
 2.  The  acceptance  of  our  persons  and  performances. 
 
 2.  Grace  from  God,  here  spoken  of,  which  is, 
 1.  Preventing,  Ps.  lix.  10,  whereby  God, 
 
 1.  Puts  good  thoughts  into  us,  Gen.  vi.  5.  2  Cor. 
 
 iii.  5. 
 
 1.  Of  Himself. 
 
 2.  The  world. 
 
 3.  Our  own  conditions. 
 
 4.  Hell. 
 
 5.  Heaven. 
 
 6.  Eternity. 
 
 7.  Siu. 
 
 8.  Christ. 
 
 2.  Stirs  us  up  to  read  and  hear  the  word,  Jam.  i.  25. 
 
 1.  Constantly. 
 
 2.  Attentively. 
 
 3.  To  compare  ourselves  by  it,  Rom,  i.  20 ;  ii.  20. 
 
 1.  How  few  of  the  duties. 
 
 2.  How  many  of  the  sins  we  have  committed. 
 
 i 
 
114 
 
 Thesaurus  Theologicus. 
 
 4.  To  despair  of  salvation  in  ourselves,  Rom.  vii.  9, 
 
 11,  13. 
 
 By  reason  of, 
 
 1.  The  strictness  of  God's  laws. 
 
 2.  The  sinfulness  of  our  sins. 
 
 5.  To  confess  and  be  sorry  for  sin,  Matt.  ix.  1. 
 
 6.  To  have  some  desires  after  grace. 
 
 2.  Preparing,  whereby  God  prepares, 
 
 1.  Our  understanding,  1  Cor.  ii.  14. 
 
 2.  Our  wills,  to  receive  His  Spirit,  Acts  xvi.  14. 
 
 3.  Working   grace,    Eph.  ii.  1.  John  vi.  44.  Lam. 
 
 v.  21.  Jer.  xvii.  14;  xxxi.  18.  Cant.  i.  4;  whereby 
 God  doth  convert  us  from  sin  to  holiness. 
 
 1.  Enlightening  our  minds  to  see,  _Ps.  cxix.  18. 
 
 1.  His  own  glory. 
 
 2.  Sin's  sinfulness. 
 
 3.  A  sinner's  misery. 
 
 4.  The  world's  vanity. 
 
 5.  His  owTn  iniquity ;  original,  actual,  in  thought, 
 
 word,  deed,  with  the  aggravations,  against 
 
 1 .  His  Maker. 
 
 2.  Preserver,  Isa.  i.  2. 
 
 3.  Governor. 
 
 4.  Redeemer. 
 
 5.  Father. 
 
 6.  Mercies. 
 
 7.  Judgments. 
 
 8.  Knowledge. 
 
 6.  Christ's  sufficiency  of  His  (Heb.  vii.  25) 
 
 1 .  Merit  to  j  ustify, 
 
 2.  Spirit  to  sanctify,  us. 
 
 2.  Reforming  the  will,  Philip,  ii.  13.  Ezek.  xxxvi. 
 
 25,  26. 
 
 1.  To  refuse  what  the  mind  calls  bad. 
 
 2.  To  choose  what  it  calls  good. 
 
 3.  Bringing  the  affections  into  their  order,  2  Cor. 
 
 v.  17. 
 
 4.  Working. 
 
 5.  Co-working. 
 
 1.  Stirring  us  up  to  work. 
 
Thesaurus  Theologicus. 
 
 115 
 
 2.  Directing  us  about  it,  Jer.  x.  '23.  Isa.  xlv.  13. 
 
 3.  Assisting  us  in  it. 
 
 6.  Increasing  grace. 
 
 1.  Adeline;  what  we  want. 
 
 2.  Strengthening  what  we  have. 
 
 7.  Confirming  grace  against, 
 
 1.  The  Devil's  temptations,  Luke  xxii.  37. 
 
 2.  The  world's  allurements. 
 
 3.  Our  own  corruptions.  Gal.  v.  17. 
 
 4.  In  the  life  to  come,  perfecting  grace. 
 
 II.  What  is  this  grace  sufficient  for? 
 
 To  sanctify  and  glorify  us  ;  to  perform  duties,  bear  afflic- 
 tions, conquer  temptations. 
 
 III.  Why  is  it  sufficient? 
 
 1.  Because  grace. 
 
 2.  Because  God's  grace,  2  Cor.  xii.  9  ;  the  grace  of  an  all- 
 
 sufficient  God,  in  wisdom,  power,  goodness. 
 
 Uses. 
 
 1.  Instruction. 
 
 1.  See  a  Christian's   strength,  where   it   lies,  Rom. 
 
 viii.  33. 
 
 2.  How  much  it  is. 
 
 3.  How  sure  they  are  at  length  to  conquer. 
 
 2.  Examination. 
 
 Considering, 
 
 1.  Not  examining  is  a  sign  of  no  grace. 
 
 2.  You  cannot  tell,  unless  you  examine  how. 
 
 Signs  of  grace. 
 
 1.  A  sense  of  the  want  of  it. 
 
 2.  A  desire  of  it. 
 
 3.  The  growth  of  it,  2  Pet.  iii.  18. 
 
 4.  Your  living  up  to  it,  2  Cor.  v.  7. 
 
 3.  Exhortation.    Look  after  grace. 
 
 1.  Nothing  good  without  it. 
 
 2.  All  things  good  with  it,  Rom.  viii.  28. 
 
 3.  It  is,  as  the  principal,  so  the  end,  of  all  God's  other 
 
 mercies,  spiritual  and  temporal. 
 
 4.  You  will  all  wish  you  had  it. 
 
 5.  Get  grace  here,  and  you  are  sure  of  glory  hereafter, 
 
 1  Cor.  ii.  9. 
 
116 
 
 Thesaurus  Theologicus. 
 
 How  must  we  so  look,  as  to  find  ? 
 
 1.  Presently,  Isa.  lv.  6.  Ps.  xcv.  7. 
 
 2.  Humbly. 
 
 3.  In  the  right  way,  the  ordinances. 
 
 4.  Constantly. 
 
 2  Corinthians  xiii.  5. 
 
 Examine  yourselves,  whether  ye  be  in  the  faith. 
 
 I.  What  is  it  to  be  in  the  faith  ? 
 
 Opposed  to  a  being  in  the  flesh,  Rom.  viii.  8,  and  sin  ; 
 and  implies  our  having  saving  faith.  Whereby, 
 
 1.  Our  persons  are  justified,  Rom.  iii.  26,  28,  Gal.  ii.  16. 
 
 2.  Our  natures  sanctified,  Acts  xv.  9. 
 
 II.  What  necessity  is  there  of  our  being  in  the  faith? 
 
 1.  Necessary  to  the  pardon  of  our  sins,  Acts  ii.  37.  Isa. 
 
 liii.  7. 
 
 2.  To  the  getting  into  favour  with  God,  Rom.  v.  1. 
 3/  To  deliverance  from  all  evil,  Gal.  iii.  10,  13. 
 
 4.  To  the  obtaining  any  good,  Rom.  viii.  28. 
 
 5.  To  the  acceptance  of  our  persons  and  duties,  Prov. 
 
 xv.  8.  Rom.  iii.  26,  28.  Gal.  ii.  16. 
 
 6.  To  all  other  graces,  2  Cor.  xiii.  5,  ahUifioi.    Gal.  v.  6. 
 
 7.  To  the  preventing  hell  torments,  1  Thess.  i.  10.  2  Thess. 
 
 i.  8,  10. 
 
 8.  To  the  advancement  to  heaven's  joys,  Acts  xvi.  31. 
 Use. 
 
 Above  all  things,  strive  to  be  in  the  faith. 
 
 1 .  Get  a  sense  of  thy  sins. 
 
 2.  Frequent  the  public  ordinances,  Rom.  x.  17. 
 
 3.  Beg  of  God  to  give  thee  faith,  Eph.  ii.  8.  Luke 
 
 xvii.  5.  Mark  ix.  24. 
 
 III.  We  ought  to  examine  whether  we  be  in  the  faith. 
 
 1.  The  nature  of  the  duty,  or  what  it  is  to  examine  our- 
 selves. 
 
Thesaurus  Theologicus. 
 
 117 
 
 It  implies, 
 
 1 .  That  we  doubt  of  our  state,  Acts  ii.  37. 
 
 2.  Desire  to  be  resolved. 
 
 3.  To  that  end  impartially  inquire  into  ourselves  and 
 
 conditions,  Lam.  iii.  40. 
 
 4.  Compare  ourselves  with  the  signs  of  grace  in  Scrip- 
 
 ture. 
 
 5.  Pass  judgment  upon  ourselves,  according   to  the 
 
 result  of  the  inquiry,  1  Cor.  xi.  31. 
 2.  The  necessity  of  the  duty,  or  why  we  ought  to  examine 
 ourselves  in  this  thing. 
 
 1.  Because  we  are  commanded,  1  Cor.  xi.  28.  2  Pet. 
 
 i.  10. 
 
 2.  We  may  easily  be  mistaken  in  it. 
 
 1.  Our  hearts  are  deceitful,  Jer.  xvii.  9. 
 
 2.  We  are  too  apt  to  have  the  best  thoughts  of  our- 
 
 selves. 
 
 3.  Counterfeit  may  be  like  true  grace. 
 
 3.  Many  are  mistaken. 
 
 1.  All  ignorant  persons,  Eph.  iv.  18.  Hos.  iv.  6. 
 
 2.  All  aliens  to  the  Church,  Acts  iv.  12.  2  Pet.  ii.  2. 
 
 3.  All  heretics  in  the  Church,  Rev.  ii.  6. 
 
 4.  All  that  are  earthly  minded,  Philip,  iii.  18,  19. 
 
 1  John  ii.  15. 
 
 5.  All  that  hate  the  brethren,  1  John  iv.  20. 
 
 6.  All  that  live  in  any  known  sin,  Eph.  v.  5,  6. 
 
 7.  All  that  do  as  most  do,  Luke  xiii.  23,  24. 
 
 8.  All  that  have  the  form  without  the  power  of 
 
 godliness,  2  Tim.  iii.  5. 
 
 4.  It  is  a  thing  of  the  greatest  importance. 
 
 1.  It  concerns  our  present  comfort, 
 
 2.  And  our  future  happiness. 
 
 5.  Unless  we  examine  ourselves,  God  will  examine  us, 
 
 1  Cor.  xi.  31. 
 
 Use. 
 
 Examine  yourselves. 
 
 1.  Others  have  been  mistaken,  and  why  may  not  you? 
 
 Matt.  vii.  21,  22;  xxv.  11.  John  v.  42. 
 
 2.  Until  you  examine  yourselves,  you  can  neither, 
 1.  Repent  of  sin, 
 
118 
 
 Thesaurus  Theologicus. 
 
 2.  Nor  have  comfort  in  your  grace. 
 3.  If  you  never  examined  yourselves,  you  may  conclude 
 you  are  not  in  the  faith,  as  still  continuing  in  the 
 neglect  of  this  known  duty. 
 How  must  we  examine  ourselves  ?    By  signs. 
 
 1.  Negatively. 
 
 1.  Not  Church  privileges,  Rom.  ii.  28. 
 
 2.  Not  gifts  or  parts  in  duty,  Matt.  vii.  22. 
 
 3.  Not  outward  prosperity,  Eccles.  ix.  1.  Deut.  ix. 
 
 4,  5. 
 
 4.  Forsaking  of  grosser  sins,  2  Pet.  ii.  20,  21. 
 
 5.  Not  all  sufferings  for  Christ,  1  Cor.  xiii.  3.  Gal. 
 
 iii.  4. 
 
 Timeo  dicere,  sed  dicendum  est,  martyrium  ipsum  si 
 ideo  fiat,  ut  admirationi  et  laudi  habeatur  a  fra- 
 tribus,  frustra  sanguis  effusus  est. 
 
 2.  Positively. 
 
 1.  Obedience,  1  John  ii.  3,  5. 
 
 2.  Acting  by  the  Spirit,  1  John  iv.  13.  Gal.  v.  22,  23. 
 
 3.  Sincerity,  2  Cor.  i.  12.  Acts  xxiv.  16. 
 
 4.  Forsaking  all  sin,  1  John  iii.  9,  10. 
 
 5.  Love  to  God  and  Christ  above  all  things,  Lake 
 
 xiv.  26. 
 
 IV.  The  usefulness  of  the  duty  of  examination. 
 
 1.  To  such  as  find  themselves  not  in  the  faith  ;  then, 
 
 1.  They  will  see  their  misery. 
 
 2.  Be  troubled  for  sin,  the  cause  of  it. 
 
 3.  Look  out  for  the  pardon  of  them,  Acts  ii.  37. 
 
 4.  And  therefore  repent,  without  which  there  is  no 
 
 pardon,  Acts  v.  31.  Luke  xiii.  3. 
 
 5.  Lay  hold,  by  faith,  on  Christ,  without  which  repent- 
 
 ance itself  will  do  no  good. 
 
 6.  And  so  their  examining  whether  they  be  in  the  faith 
 
 will  be  a  means  of  brimrinrr  them  into  it. 
 
 2.  To  them  that  find  they  are  in  the  faith.    Here  know, 
 1.  A  man  may  know  he  is  in  the  faith,  contrary  to 
 
 Papists;  for, 
 1.  The  Saints  of  God  have  known  it. 
 
 1.  In  the  Old  Testament,  Job  xix.  25.  Ps.  vii.  8; 
 xvi.  5;  xxvi.  1;  xxvii.  1.  Lsa.  xxxviii.  3. 
 
Thesaurus  Theologicus. 
 
 119 
 
 2.  In  the  New,  Rom.  viii.  16,  38,  39.  2  Cor.  v.  I. 
 1  John  iv.  13;  v.  19. 
 
 2.  If  it  be  not  possible,  the  defect  is  either, 
 
 1.  In  the  object;  but  God's  promises  are  sure. 
 
 2.  Or  in  the  subject;  but  man,  by  the  assistance 
 
 of  the  Spirit,  may  see  his  holiness  as  well  as 
 sin. 
 
 3.  Or  in  the  means  of  attaining  it ;  but, 
 
 1 .  We  have  the  sacraments  to  seal  and  confirm 
 
 it. 
 
 2.  The  Spirit  to  witness  it,  Rom.  viii.  16. 
 
 3.  If  this  be  not  possible,  there  are  many  commands 
 
 impossible  :  as,  to  rejoice  in  the  Lord,  Philip. 
 iv.  4 ;  to  call  God  Father,  Matt.  vi.  9 ;  to  com- 
 fort ourselves  with  the  thoughts  of  heaven, 
 1  Thess.  iv.  18. 
 
 4.  Otherwise,  why  are  we  commanded  to  examine 
 
 ourselves?  Gal.  vi.  4.  1  Cor.  xi.  28.  2  Cor. 
 xiii.  5. 
 
 5.  We  are  commanded  to  make  our  calling  and 
 
 election  sure,  2  Pet.  i.  10. 
 2.  The  usefulness  hereof  appears  : 
 
 1.  It  will  make  thee  more  admire  God. 
 
 2.  More  thankful  for  Christ. 
 
 3.  Deaden  thy  heart  to  the  world. 
 
 4.  Quicken  it  to  duty,  1  Cor.  xv.  58. 
 
 5.  Sweeten  the  ordinances  unto  thee ;  prayer,  sacra- 
 
 ments. 
 
 6.  Support  thee  under  afflictions,  Rom.  viii.  28. 
 
 7.  Make  thee  relish  the  word  better,  Ps.  xix.  10. 
 
 8.  Arm  thee  against  the  thoughts  of  death  and  judg- 
 
 ment, 1  Cor.  xv.  55,  56. 
 
 9.  Make  the  forethoughts  of  heaven  pleasant. 
 10.  Quicken  thy  graces. 
 
 1.  Repentance. 
 
 2.  Love. 
 
 3.  Desire. 
 
 4.  Thankfulness. 
 
 5.  Joy. 
 
 6.  Trust. 
 
120 
 
 Thesaurus  Theologians. 
 
 7.  Heavenly-mindedness. 
 Directions. 
 
 1 .  Before  examination, 
 
 1.  Acquaint  yourself  well  with  Scripture,  Mark  xii. 
 
 24. 
 
 2.  Resolve  upon  some  certain  and  infallible  marks  to 
 
 try  yourselves  by. 
 
 3.  Observe  the  motions  of  your  heart,  and  behaviour  of 
 
 your  souls,  in  all  things,  Hag.  i.  5. 
 Especially, 
 
 1.  In  the  commission  of  sin. 
 
 1.  Whether  it  be  with  freedom  or  reluctance  of 
 
 spirit,  Rom.  vii.  15.  Gal.  v.  17. 
 
 2.  Whether   with   or   without   temptations,  Ps. 
 
 xxxvi.  4. 
 
 3.  What  grief  seizeth  upon  your  souls  afterwards 
 
 for  it,  Prov.  ii.  14;  xiv.  9.  Matt.  xxvi.  75.  Ps. 
 li.  8. 
 
 4.  Whether  you  be  troubled  or  rejoiced  at  the 
 
 withdrawing  of  occasions  and  temptations  to 
 sin,  1  Sam.  xxv.  32,  33. 
 
 2.  In  the  performance  of  duties. 
 
 1.  Whether  it  be  out  of  custom  or  conscience. 
 
 2.  With  pleasure  or  irksomeness,  Ps.  cxxii.  1. 
 
 Amos  viii.  5. 
 
 3.  How  your  heart  is  employed  in  it,  Prov.  xxiii.  26. 
 
 4.  Whether  you  be  constant  in  duty  or  no. 
 
 3.  In  bearing  afflictions. 
 
 1.  Whether  you  be  patient  under  them. 
 
 2.  Thankful  for  them,  Job  i.  21. 
 
 3.  Trusting  on  God  only  in  them,  2  Chron.  xx.  12. 
 
 4.  Bettered  by  them,  Ps.  cxix.  71. 
 
 4.  In  the  confluence  of  earthly  enjoyments. 
 
 1.  Whether  you  do  not  set  your  heart  upon  them, 
 
 Ps.  lxii.  10. 
 
 1.  So  as  to  rejoice  only  in  them. 
 
 2.  To  place  your  confidence  on  them,  1  Tim. 
 
 vi.  17. 
 
 2.  Whether  you  do  not  forget  God  and  heaven  for 
 
 them.  Deut.  vi.  1  I,  12. 
 
Thesaurus  TJieologicus. 
 
 121 
 
 3.  Whether  you  do  not  rest  satisfied  with  them  as 
 
 your  portion,  Ps.  xvi.  5 ;  xvii.  14. 
 
 4.  Lay  aside  all  conclusive  thoughts  of  thy  con- 
 
 dition before  thou  triest  it. 
 
 2.  In  the  time  of  self-examination. 
 
 1.  Set  apart  some  convenient  time  for  it. 
 
 1.  When  your  thoughts  are  least  distracted  with 
 
 worldly  cares. 
 
 2.  When,  especially,  you  are  called  to  it  by  sickness, 
 
 distress,  the  sacrament,  Job  x.  6. 
 
 3.  When  you  are  most  fit  to  pass  the  sentence  upon 
 
 yourselves,  as  in  security  and  melancholy. 
 
 4.  If  possible,  let  this  be  the  time. 
 
 2.  Ma'ke  choice  of  a  convenient  place  as  well  as  time, 
 
 Mark  i.  35.  Gen.  xxiv.  63. 
 
 3.  Lay  aside  all  other  thoughts,  Matt.  xxvi.  36.  Gen. 
 
 xxii.  5,  6. 
 
 4.  Set  thyself  as  in  the  presence  of  God. 
 
 5.  Pray  for  the  Spirit  to  assist  thee,  Rom.  viii.  16. 
 
 6.  Produce  the  marks  thou  hast  resolved  upon. 
 
 7.  Call  to  mind  what  thou  hast  observed  in  thyself. 
 
 8.  Compare  what  thou  hast  observed  of  thyself  with 
 
 those  marks. 
 
 9.  Keep  thy  heart  close  to  the  business  till  thou  hast 
 
 really  discovered  the  state  of  thy  soul. 
 10.  Pass  thy  sentence  upon  thyself  according  to  the 
 evidence  that  is  given  in. 
 
 3.  After  self-examination, 
 
 1.  Fix  thy  sentence  in  thy  memory,  or  set  it  down  in 
 
 writing. 
 
 2.  Get  thy  heart  thoroughly  affected  with  thy  con- 
 
 dition. 
 
 1.  If  it  be  that  thou  art  in  thy  sins, 
 
 1.  Consider  what  a  woeful  condition  thou  art  in, 
 
 Gal  hi.  10.  ' 
 
 2.  Humble  thyself  before  God,  Luke  xviii.  13. 
 
 3.  Lay  hold  by  faith  on  Christ. 
 
 4.  Resolve  to  live  up  to  the  marks  of  sincerity 
 
 thou  hast  tried  thyself  by. 
 
 2.  If  that  thou  art  renewed, 
 
122 
 
 Th  esa vrus  TJi eolog ictu . 
 
 1.  Be  thankful  to  God  for  it. 
 
 2.  Live  like  the  Son  of  God,  Philip,  i.  27. 
 
 3.  Endeavour  to  grow  in  grace,  2  Pet.  iii.  18. 
 
 4.  Have  a  care  of  blotting   your  evidences  by 
 
 wilful  sins. 
 3.  Search  and  examine  thyself  often. 
 
 Uses. 
 
 1.  Consider  it  is  your  duty. 
 
 2.  Hereby  ye  may  know  yourselves. 
 
 3.  It  may  prove  the  means  of  your  everlasting  happiness, 
 
 4.  And  of  your  present  comfort. 
 
 2  Corinthians  xiii.  11. 
 
 Finally,  brethren,  farewell.  Be  perfect,  be  of  good  com- 
 fort, he  of  one  mind,  live  in  peace ;  and  the  God  of 
 love  and  peace  shall  be  with  you. 
 
 I.  Finally  ;  To  /.oitgv. 
 
 Sharp  reproofs  should  conclude  in  pleasing  expressions. 
 
 II.  Brethren  ;  'AfcXprf.    The  word  is  taken, 
 
 1.  For  natural,  Matt.  iv.  18. 
 
 2.  Kinsmen,  Rom.  ix.  3.- 
 
 3.  Neighbour,  Matt.  vii.  3,  4. 
 
 4.  One  of  the  same  stock,  Deut.  xxiii.  7. 
 
 5.  Christians,  Heb.  ii.  1  1  ;  iii.  1.  1  Thess.  ii.  1. 
 
 III.  Farewell;  Xaigere. 
 
 Used, 
 
 1.  At  meeting,  Matt,  xxviii.  9.  Luke  i.  28,  Xa/)s,  x£/vaw- 
 
 roj/x'-vr,. 
 
 TLatffa  rrdrsp,  w  g«n». — [Horn.  Od.  viii.  408.] 
 Answer  of  neglect,  Kai  c-j,  <pt\bg,  fidXa  xa%e>  &ioi  ^  Tbt 
 oXZia  bo7i\. — [Horn.  Od.  viii.  413.] 
 
 2.  At  parting,  Xa/gsroi  w  xo-j**. — Horn.  [Od.  xv.  151.] 
 
Thesaurus  Theologicus. 
 
 123 
 
 Kat  yjxi^STS,  u  (piXoi  iruThsg  Tea/  navTsg  ds  01  nagbvTsg 
 
 xai  oi  aTovTsg  <pl\oi  ^a/gsre. — Xenoph.  Cyrop.  [viii.  7.] 
 
 IV.  Be  perfect. 
 
 Karagr}£s<rde.  T/  s6ti,  xccragrjfyffds ;  r she  10/  yhs6&s,  ava- 
 wXygours  ru  Xeiirovru. —  Chrysost.  [in  Ep.  ii.  ad  Cor. 
 Horn.  xxx.  torn.  x.  p.  649,  E.] 
 
 1.  Negatively.    Not  as  if  we  should  be  perfect  without 
 
 sin,  1  John  i.  8,  10. 
 
 2.  Positively. 
 
 1.  We   are   to   labour  after   perfection,  Philip,  iii. 
 
 10,  11,  12. 
 
 1 .  Perfectly  free  from  sin. 
 
 2.  Perfect  in  grace. 
 
 1.  Faith. 
 
 2.  Love,  Deut.  vi.  5. 
 
 3.  Heavenly-mindedness. 
 
 2.  We  are  to  be  sincere. 
 
 V.  Be  of  good  comfort ;  TlagaxuXtTads :  that  is,  in  the  midst  of 
 
 all  troubles  rejoice,  , 
 
 1.  In  God,  Philip,  iv.  4. 
 
 2.  In  a  good  conscience,  2  Cor.  i.  12. 
 
 VI.  Be  of  the  same  mind. 
 
 "JLtiri  yug  '/.at  to  uvrb  <pgovs?v,  xa;  firj  sigrjvsvsiv,  orav  sv  ro7g 
 hoyfiatfi  (fvfAQuhojfff  Ttvsg,  sv  ds  roTg  ngog  aWyXovg  diac- 
 rufiid^wffiv. —  Chrysost.  [in  Bp.  ii.  ad  Cor.  Horn.  xxx. 
 torn.  x.  p.  650,  A.] 
 
 1.  In  matters  of  faith. 
 
 2.  Of  worship,  1  Cor.  xi.  18. 
 
 VII.  Live  in  peace;  eJ^vsvsts. 
 
 1.  Without  mutual  hatred. 
 
 2.  Without  contention. 
 
 3.  Without  worrying  one  another. 
 
 VIII.  And  the  God  of  peace  shall  be  with  you. 
 
 1VH  yug  sirshysTai  rovro,  Jj  ffPoXsyst  to  saofisvov'  ,u,aWov  ds 
 uppoTsga. —  Chrysost.  [ibid.'] 
 
 1 .  He  desires  it. 
 
 2.  Foretells  it :  because  He  is  the  God  of  peace  and  love. 
 
 Be  with  you, 
 
 1.  To  protect  you,  Isa.  xliii.  2. 
 
 2.  To  bless  you,  and  your  estate  to  you. 
 
124 
 
 Thesaurus  Theologicus. 
 
 3.  To  comfort  you,  Isa.  xli.  1 0. 
 
 4.  To  deliver  you  from  troubles. 
 
 5.  To  make  you  truly  happy. 
 
 Use. 
 
 Exhortation.    Follow  these  directions. 
 Consider, 
 
 1.  You  have  but  a  short  time  here. 
 
 2.  You  must  appear  ere  long  before  Christ,  2  Cor.  v.  10. 
 
 3.  You  will  have  no  comfort  of  any  thing  else  hereafter. 
 
 2  Corinthians  xiii.  11. 
 And  the  God  of  love,  &c. 
 
 I.  Who  is  this  God  of  love? 
 
 1.  Negatively.    Not  the  God  of  this  world,  2  Cor.  iv.  4. 
 
 2.  Positively.    But  the  God  of  all  the  world. 
 
 II.  What  love  is  He  the  God  of? 
 
 1 .  Not  lustful  love. 
 
 2.  Not  worldly  love,  1  John  ii.  15. 
 
 3.  Not  passionate  love. 
 
 4.  But  sincere,  spiritual,  perfect  love. 
 
 III.  What  is  it  for  God  to  be  a  God  of  love  ? 
 
 It  implies, 
 
 1.  That  He  is  the  author  of  love  in  others,  1  John  iv.  7. 
 
 2.  That  He  is  full  of  love  in  Himself,  1  John  iv.  16. 
 
 IV.  What  are  we  to  understand  by  love  in  God  ?  An 
 
 essential  property,  whereby  He  loves  Himself  above 
 all  things,  and  other  things  for  Himself:  And  so  it 
 signifies, 
 
 1.  His  eternal  purpose  and  good-will  towards  us,  Rom. 
 
 ix.  11,  13. 
 
 2.  The  effects  of  that  love,  1  John  iii.  1. 
 
 3.  His  pleasure  in  what  He  loves,  Ps.  xlv.  7. 
 
 V.  What  are  the  qualities  of  the  love  of  God  ? 
 
Thesaurus  Theologicus. 
 
 125 
 
 1.  It  is  sincere  without  hypocrisy. 
 
 2.  Free  without  desert. 
 
 3.  Great  without  comparison. 
 
 4.  Constant  without  failing,  John  xiii.  1.   Rom.  xi.  29. 
 
 1  John  iv.  16. 
 
 5.  Infinite  without  limit. 
 
 VI.  Whom  doth  He  love? 
 
 1.  Himself. 
 
 2.  All  things  made  by  Him,  not  sin,  but  as  Himself  above 
 
 all  things,  so  His  saints  above  all  men,  Prov.  viii.  17. 
 
 VII.  Wherein  doth  His  love  to  man  appear? 
 
 1.  In  His  enstamping  His  image  upon  him  in  the  first 
 
 Adam. 
 
 2.  In  restoring  it  to  him  in  the  second  Adam,  John  iii.  16. 
 
 1  John  iv.  9.  God  manifested  His  love  in  Christ 
 highly  ;  if  we  consider, 
 
 1.  Whom  He  sent,  Mai.  iii.  17. 
 
 2.  Whither  He  sent  Him. 
 
 3.  What  He  sent  Him  to  do,  1  John  iii.  16. 
 
 4.  Whom  He  sent  Him  for,  Rom.  v.  7,  8. 
 
 5.  What  He  redeemed  us  by  Christ  from,  Acts  iii.  26. 
 
 6.  What  He  redeemed  us  to. 
 
 VIII.  Why  doth  God  love  us? 
 Because  He  will,  Deut.  vii.  8. 
 
 Uses. 
 
 1.  Inference.    That  Christ  was  God,  who  thus  could  re- 
 
 concile God  to  man. 
 
 2.  Reproof.    To  all  that  love  not  God,  though  God  love 
 
 them,  Rom.  i.  30.  2  Tim.  iii.  4. 
 
 3.  Consolation.    God  doth  not  love  you  for  yourselves, 
 
 but  His  own  sake,  Rom.  v.  10. 
 
 4.  Exhortations. 
 
 1.  As  God  loved  all  things  He  made,  do  you  so. 
 
 2.  As  God  loveth  men  above  other  creatures,  do  you  so. 
 
 3.  As  God  loves  His  enemies,  do  you  so,  John  v.  44. 
 
 4.  As  God  loves  the  godly  above  all  men,  do  you  so, 
 
 Gal.  vi.  10. 
 
 5.  As  God  loves  Himself  above  all  things,  do  you  so  ; 
 
 as  He  is  a  God  of  love  to  you,  be  you  a  people  of 
 love  to  Him,  love  Him,  so  as,  (1  John  iv.  19) 
 
126 
 
 Thesaurus  Theologicus. 
 
 1 .  To  be  often  thinking  of  Him. 
 
 2.  Longing  for  Him. 
 
 3.  Rejoicing  in  Him. 
 
 4.  Obedient  to  Him. 
 Motives. 
 
 L  If  you  love  God,  God  will  love  you,  Prov.  viii.  17. 
 
 2.  Then  whatsoever  He  doth,  shall  be  for  you. 
 
 3.  To  love  God,  is  the  very  glory  of  heaven. 
 
 Gal ati an s  iv.  4. 
 
 But  when  the  fulness  of  the  time  was  come,  God  sent  forth 
 His  Son,  made  of  a  woman,  &c. 
 
 "Ors  11  rik&S  to  Tt^ou^oL  too  y^ovov,  if&aierrgjXg*  6  Qtog  rov 
 vio\  ccvrov,  yevoybzvot  iz  yvvatxog. 
 
 Doctrine  I. 
 
 Christ  came  in  the  fulness  of  time. 
 
 1.  What  is  the  fulness  of  time? 
 
 1.  The  time  appointed  by  the  Father. 
 
 2.  Foretold  by  the  prophets. 
 
 2.  How  doth  it  appear  ? 
 
 1.  From  Gen.  xlix.  10. 
 
 2.  Dan.  ix.  25. 
 
 3.  Hag.  ii.  9.  MaL  iii.  1. 
 Doctrine  II. 
 
 He  was  tent,  therefore  He  had  a  being  before  born 
 of  a  woman. 
 
 This  appears  from, 
 
 1.  John  vi.  33,  51. 
 
 2.  John  I  15;  viii.  58. 
 
 3.  John  i.  2.  Heb.  i.  2.  Col.  i.  15,  16. 
 Doctrine  III. 
 
 This  Christ  was  God's  Son. 
 This  appears, 
 
Thesaurus  Theologicus. 
 
 127 
 
 1.  He  was  God,  Rom.  ix.  5.  1  John  v.  20. 
 
 2.  This  Godhead  He  received  of  the  Father,  John  v.  26. 
 
 3.  This  communication  was  properly  a  generation. 
 Uarrig  /xsv  yag  seriv  6  srsgwrou  thai  xarcc  rqv  o^otccv  saurco  tpixsiv 
 
 rr\v  agxnv  nagac^uv. — Basil,  [adv.  Eunom.  ii.  22,  torn.  i. 
 p.  258,  D.] 
 Doctrine  IV. 
 
 Made  of  a  woman.  Not  ywmptm,  but  yzvopzvov. 
 Which  implies, 
 L.  That  He  received  His  human  body  substantially  from  the 
 woman,  contrary  to  Marcion  [Valentinus ?],  who  said, 
 JEum  per  mulierem  tanquam  per  canalem  natum  fuisse. 
 [Cf.  Epiphan.  Har.  xxxi.  7,  of  the  Valentinians, 
 tpaffi  ds  civoohv  xarsvrjvo^svat  rb  cw^cc,  zai  ijg  bia  ffuXrjvoc  udwg 
 5/a  Mag/as  rqg  iragO'svou  8isXrjXv&svar  Sf  Tertull.  Prcescr. 
 H&r.  c.  49.  Quasi  aqua  per  fstulam,  sic  per  Mariam 
 virginem  transmeasse ;  nihil  inde  vel  accipientem,  vel 
 mutuantemJ] 
 
 2.  Made  of  a  woman>  that  is,  without  the  help  of  man,  Isa. 
 vii.  14.  Matt.  i.  23,  24.  Luke  i.  34,  35. 
 
 Uses. 
 
 1.  Information. 
 
 1.  See  the  infinite  love  of  God  to  mankind. 
 
 2.  The  dignity  of  the  human  nature  above  all  other 
 
 creatures. 
 
 2.  Exhortation.    Be  thankful  for  this  inestimable  mercy. 
 
 Consider, 
 
 1.  How  miserable  you  would  have  been  without  it. 
 
 1.  Your  sins  unpardoned. 
 
 2.  Your  God  unreconciled. 
 
 3.  Your  souls  condemned  to  eternal  torments. 
 
 2.  How  happy  by  it. 
 
 1.  Your  persons  justified. 
 
 2.  Your  God  reconciled,  Rom.  v.  1. 
 
 3.  Your  souls  saved. 
 
 4.  Sing  with  the  angels,  Luke  ii.  14,  "  Glory  to  God 
 
 in  the  highest,"  &c. 
 
 3.  Endeavour  to  partake  of  His  flesh  and  blood,  by 
 
 faith  in  the  sacrament. 
 
128 
 
 Thesaurus  Theologicus. 
 
 Galatians  iv.  6. 
 
 And  because  ye  are  sons,  God  hath  sent  forth  the  Spirit 
 of  His  Son  into  your  hearts,  cryijig,  Abba,  Father. 
 
 Observe, 
 
 I.  The  Spirit  sent. 
 
 II.  Who  sent  Him  ?  God. 
 
 III.  Why  ?  Because  ye  are  sons. 
 
 IV.  Whither?  Into  your  hearts. 
 
 V.  What  to  do  ?  To  cry,  Abba,  Father. 
 
 I.  Spirit  sent. 
 
 1.  What  Spirit?  Of  His  Son. 
 
 1.  There  are  three  Persons  in  the  Godhead,  Matt. 
 
 iii.  10,  17  ;  xxviii.  19.  2  Cor.  xiii.  14.  Gal.  iv.  6. 
 1  John  v.  7. 
 
 2.  The  Spirit  is  one  of  them,  1  Cor.  vi.  19.  Acts  v.  3,  4. 
 
 1  Cor.  xii.  6,  11.  Isa.  vi.  8,  9.  ylcto  xxviii.  25,  26. 
 
 3.  He  is  the  third  Person,  because  He  proceeds  from 
 
 Father  and  Son,  John  xiv.  26;  xv.  26;  xvi.  15. 
 Gal.  iv.  6. 
 
 II.  Who  sent  Him  ?  God,  John  xiv.  26. 
 
 1.  God  sent  His  Son,  Gal.  iv.  4,  sgaTscrs/As. 
 
 2.  By  the  mediation  of  the  Son,  He  sent,  s%a<r'e<sru'ks,  the 
 
 Spirit  too,  John  xvi.  6,  7.  Zwfte  xxiv.  49.  ^icte  i.  4  ; 
 ii.  1. 
 
 III.  Why  ?  Because  ye  are  sons. 
 
 1.  All  believers  are  God's  sons,  John  i.  12. 
 
 2.  Therefore,  because  they  believe,  and  so  are  His  sons, 
 
 God  gives  them  His  Spirit. 
 
 IV.  Whither  ?  Into  your  hearts. 
 
 1.  Because  the  heart  is  the  fountain  of  life,  Prov.  iv.  23. 
 
 2.  The  seal  of  all  true  grace. 
 
 V.  Why? 
 
 1.  To  be  a  pledge  of  Christ's  presence,  John  xiv.  16, 
 17,  18.  Matt,  xxviii.  20. 
 
Thesaurus  Theologicus. 
 
 129 
 
 2.  To  teach  us  all  things  needful,  John  xiv.  26. 
 
 3.  To  guide  us  into  all  truth. 
 
 4.  To  comfort  us,  John  xv.  26 ;  xvi.  7. 
 
 5.  To  seal  our  redemption,  JEph.  i.  13,  J  4  ;  iv.  30. 
 
 6.  To  uphold  us  under  all  afflictions,  Ps.  li.  12. 
 
 7.  To  witness  our  adoption,  Rom.  vhi.  15,  16. 
 Uses. 
 
 1.  Examine  whether  you  have  this  Spirit. 
 
 1.  He  is  a  convincing  Spirit,  John  xvi.  9,  10,  1 1. 
 
 1.  Of  sin  in  ourselves. 
 
 2.  Of  righteousness  in  Christ. 
 
 3.  Of  Christ's  power  and  judgment  to  come. 
 
 2.  A  renewing  Spirit,  Tit.  iii.  5.  John  iii.  3,  5. 
 
 3.  A  quickening  Spirit,  Rom.  viii.  2.  John  vi.  63. 
 
 4.  A  leading  Spirit,  Rom.  viii.  1,  14. 
 
 5.  A  praying  Spirit,  Rom.  viii.  15,  26. 
 
 2.  Use  all  means  to  get  the  Spirit  in  your  hearts. 
 Motives.  Consider, 
 
 1.  Till  then,  you  are  not  Christ's,  Rom.  viii.  9. 
 
 2.  Can  do  no  good  thing,  John  xv.  5.  Rom.  viii.  26. 
 
 3.  Are  obnoxious  to  all  sin. 
 
 4.  In  continual  danger  of  hell. 
 
 5.  Can  have  no  true  comfort. 
 Means. 
 
 1.  Pray  to  God  for  it,  Luke  xi.  13. 
 
 2.  Frequent  the  public  ordinances,  Acts  ii.  J . 
 
 Galatians  v.  19. 
 
 Now  the  ivorks  of  the  flesh  are  manifest,  which  are 
 these ;  Adultery,  &c. 
 
 I.  What  is  flesh?  It  is  taken, 
 
 1.  For  the  whole  man,  Gen.  vi.  3. 
 
 2.  For  the  mortal  body,  2  Cor.  vii.  1.  Gal.  ii.  20. 
 
130 
 
 Thesaurus  Theologians. 
 
 3.  For  the  ceremonies  of  the  law,  Gal.  iii.  3;  vi.  12. 
 
 Philip,  iii.  3 ;  because  performed  by  the  body. 
 
 4.  For  the  human  nature  of  Christ,  Bom.  i.  3.   1  Pet. 
 
 iii.  18  ;  iv.  1  ;  as  Spirit  for  the  divine,  Pom.  i.  4. 
 
 5.  For  all  mankind,  Gen.  vi.  12.  Isa.  xl.  6.  Oh  imbecilli- 
 
 tatem,  Isa.  xxxi.  3. 
 
 6.  For  the  human  nature,  as  corrupt,  or  a  state  of  sin,  Eph. 
 
 ii.  3.  Pom.  vii.  5. 
 This  denotes  the  corruption  of  the  soul,  as  well  as  body  ; 
 for  we  read  of, 
 
 1.  <bg6v?ifj[,a  rr\g  cagxog,  Pom.  viii.  6. 
 
 2.  'Tcro  rov  vobg  rr\g  ffa^xbg  avrov,  Col.  ii.  18. 
 
 7.  For  the  unregenerate  part  in  a  regenerate  man,  Rom. 
 
 vii.  18  :  so  in  the  text.    Sa^xa  Xsysi  rqv  ivi  ra  yjtgu  r*i$ 
 yvoo^g  po'Trrjv,  vrvsv/xa  ds  rriv  svor/,ovffav  %ag>/v. —  Theodoret  [in 
 Ep.  ad  Gal.  v.  17.  torn.  iii.  p.  285]. 
 TlaXiv  ffagxa  ro  tragx/xov  xccXsT  tpgovvjfiu. — Idem,   [in  Ep.  ad 
 Gal.  v.  19.] 
 
 Oihi  tfugxcc  zaXs/v  ou  rfjv  rov  ffdofjuarog  (pliffiv,  aXXa  rr\v  ffovrjgav 
 •Tgoa/g£<r/i/. —  Chrysost. 
 IT.  What  by  icorks  ? 
 
 Whatsoever  proceeds  from  the  body  of  death. 
 Sed  et  illud  eleganter,  quod  in  came  opera  posuit,  et  fr actus 
 in  Spiritu  ;  quia  vitia  in  semetipsa  finiuntur  et  per  emit, 
 virtutes  frugihus  pullulant  et  redundant. — Hieron.  [in 
 Ep.  ad  Gal.  v.  19.  torn.  vii.  p.  505,  B.] 
 III.  How  manifest? 
 
 1.  By  the  light  of  nature. 
 
 Vel  omnibus  ea  nota  esse  demonstrat ;  quia  per  se  pateant 
 mala  esse  et  fugienda. — Id.  [ibid.] 
 
 2.  They  cannot  be  hid,  Heb.  iv.  13. 
 Use. 
 
 1.  Take  notice  of  them. 
 
 1.  The  power  of  the  flesh  in  the  heart. 
 
 1.  Though  some  have  all  flesh  and  no  spirit,  none 
 
 have  all  spirit  and  no  flesh. 
 
 2.  The  power  of  the  spirit  ought  to  be  above  the 
 
 power  of  flesh. 
 
 2.  The  works  of  the  flesh  in  your  life. 
 
 2.  Labour  against  them. 
 
Thesaurus  Theologicus. 
 
 131 
 
 1.  The}7  are  pleasing  to  Satan. 
 
 2.  Offensive  to  God. 
 
 3.  Tormenting  of  the  conscience. 
 
 4.  Injurious  to  religion. 
 
 5.  Destructive  of  the  soul. 
 
 Adultery  is  a  great  sin. 
 
 1.  The  nature  of  it ;  it  is  a  vice  opposed  to  chastity,  and 
 
 may  be  committed, 
 
 1.  In  the  heart,  Matt.  v.  28  ;  and  therefore, 
 
 1.  Look  not  upon  yourselves  as  innocent,  because 
 
 not  actual  adulterers. 
 
 2.  Repent  of  unchaste  thoughts. 
 
 3.  Beg  pardon  for  them. 
 
 4.  Labour  against  them. 
 
 2.  In  the  act ;  when  the  persons  that  commit  it  are 
 
 joined  to  others,  either  by  marriage  or  contract. 
 
 2.  The  greatness  of  it. 
 
 1.  It  is  frequently  forbidden. 
 
 2.  It  is  a  breaking  the  covenant  we  made  before 
 
 God. 
 
 3.  It  is  destructive  to  others  as  well  as  ourselves. 
 
 4.  It  is  the  occasion  of  many  other  sins. 
 
 5.  It  is  making  the  members  of  Christ  the  members 
 
 of  a  harlot,  1  Cor.  vi.  15,  16. 
 
 Uses. 
 
 1.  Repent  of  this  sin. 
 
 2.  Labour  against  it ;  considering, 
 
 1.  It  is  a  punishment  as  well  as  sin,  Prov.  xxii.  14. 
 
 Rom.  i.  24. 
 
 2.  It  consumes  a  man's  estate,  Prov.  v.  10;  vi.  26. 
 
 Job  xxxi.  12. 
 
 3.  A  man's  body  also,  Prov.  v.  11. 
 
 4.  It  defiles  the  body,  1  Cor.  vi.  18. 
 
 5.  It  darkens  a  man's  judgment  and  understanding, 
 
 Hos.  ix.  11. 
 
 6.  It  destroys  the  whole  soul,  Prov.  vi.  32. 
 
 7.  It  brings  into  irreparable  disgrace,  Prov.  vi.  33. 
 
 8.  God  ordinarily  discovereth  and  punisheth  it  in 
 
 this  life,  Num.  xxv.  6.  1  Cor.  x.  8. 
 
132 
 
 Thesaurus  Theologicus. 
 
 9.  God  will  be  sure  to  judge  it  hereafter,  Heb.  xiii.  4. 
 10.  It  keeps  men  from  heaven,  1  Cor.  vi.  9, 10. 
 Means. 
 
 1.  Avoid  the  occasions. 
 
 1.  Idleness,  Ezeh.  xvi.  49.  2  Sam.  xi.  2. 
 
 2.  Bad  company,  Prov.  vii.  25. 
 
 3.  All  other  sins,  as  much  as  thou  canst,  Prov.  i.  25. 
 
 2.  Make  a  covenant  with  thine  eyes,  Job  xxxi.  1. 
 
 3.  Watch  over  thy  thoughts,  Mai.  ii.  16. 
 
 4.  Keep  in  with  God,  Prov.  xxii.  14. 
 
 5.  Delight  in  the  word  of  God,  Prov.  ii.  10, 16. 
 
 6.  Be  much  in  prayer,  Ps.  cxix.  37. 
 
 7.  Be  much  in  meditation. 
 
 Galatians  v.  19. 
 Fornication,  &c. 
 
 I.  What  is  fornication  ? 
 
 1.  When  two  single  persons  come  together  out  of  the 
 
 state  of  matrimony,  Deut.  xxii.  28. 
 
 2.  How  appears  it  a  sin  ? 
 
 1.  It  is  contrary  to  God's  command,  1  Cor.  vi.  18.  Eph. 
 
 v.  3.  1  Thess.  iv.  3. 
 
 2.  It  provokes  God's  anger,  Col.  iii.  5,  6.  Jer.  v.  7. 
 
 Hos.  iv.  14. 
 
 3.  God  will  judge  it.     Hogvovg  ds  xcct  fMoi^ovg  x^vsT  6  hog, 
 
 Heb.  xiii.  4. 
 
 4.  This  will  keep  us  out  of  heaven,  1  Cor.  vi.  9. 
 
 II.  Uncleanness,  'Aza^ir/'a. 
 1.  Inward. 
 
 1.  The  desire  of  strange  flesh,  wTith  a  resolution  to  enjoy 
 it  if  he  could,  Col.  iii.  5.  1  Thess.  iv.  5. 
 
Thesaurus  Theologicus. 
 
 133 
 
 2.  Height  and  burning  of  sinful  lusts  and  affections, 
 
 Jam.  i.  15. 
 
 3.  Sinful  and  unclean  thoughts,  buggery,  Lev.  xviii.  23. 
 2.  Outward  ;  in  adultery,  or  actual  fornication,  and  incest, 
 
 Lev.  xviii.  6 :  sodomy,  Lev.  xviii.  23.  Rom.  i.  26,  27. 
 
 III.  \_Lasciviousness~\  Wantonness,  '  AazXyaa ;   whereby  the 
 
 soul  is  inflamed  to  the  other  sins  ;  expressed, 
 
 1.  In  apparel. 
 
 1.  Excess. 
 
 2.  Lightness,  Prov.  vii.  10. 
 
 3.  Singularity,  2  Sam.  xiii.  18. 
 
 4.  Of  a  contrary  sex,  Deut.  xxii.  5. 
 
 2.  Gestures. 
 
 1.  Wanton  looks,  &c,  2  Pe£.  ii.  14.  Joo  xxxi.  1. 
 
 2.  Wanton  walking,  &c,  Zs#.  iii.  16. 
 
 3.  Meat  and  drink. 
 
 1.  The  quantity,  Ezek.  xvi.  49. 
 
 2.  Quality,  Luke  xvi.  19. 
 
 4.  Words. 
 
 1.  Foolish,  Eph.  v.  3,  4. 
 
 2.  Obscene  talking,  1  Cor.  xv.  33. 
 
 Pascitur  libido  conviviis,  nutritur  deliciis,  vino  accen- 
 ditur,  ebrietate  inflammatur.  Graviora  his  sunt 
 f omenta  verborum,  qua  vino  quodam  Sodomitanw 
 vitis  mentem  inebriant. — Ambros.  [de  Pcenit.  i.  14. 
 76.  torn.  ii.  p.  410.] 
 
 IV.  Idolatry? 
 
 1.  What  is  it? 
 
 The  worshipping  of  any  thing  besides  God  ;  so  as, 
 
 1.  To  pray  to  them,  Isa.  xliv.  17. 
 
 2.  To  sacrifice  to  them,  2  Kings  xvii.  35. 
 
 3.  To  build  temples  and  altars  to  them,  Hos.  xii.  11. 
 
 4.  Asking  counsel  of  them,  Hos,  iv.  12. 
 
 5.  Thanking  of  them,  Judg.  xvi.  23,  24.  Dan.  v.  4. 
 
 6.  Outward  adoration  of  them,  Rev.  xxii.  8,  9. 
 
 7.  Prophesying  in  their  name,  Jer.  ii.  8. 
 
 2.  Who  are  guilty  of  this  sin  ? 
 1.  Heathens,  who  worship, 
 
 1.  Men;  as  Jupiter,  Saturn,  Mercury,  &c. 
 
134 
 
 Thesaurus  Theologicus. 
 
 Ergo  hi  sunt  dii  habendi,  mortalibus  nati  matribus? 
 —  Cic.  [Nat.  D.  iii.  18.] 
 
 E-jigysrcig  n  roiirovg  xal  ffoXXuv  a/r/ovs  ayaduv  rr/ou/Aivot 
 
 ojg  diovg  irgo&xbvovv. —  Philo  [apud  JEuseb.  Prop. 
 
 Evang.  i.  9]. 
 Separatim  nemo  habessit  deos  neve  novos,  sed  ne 
 
 advenas,  nisi  publice  adscitos  privatim  colunto. — 
 
 [Cic.  Legg.  ii.  8.] 
 
 2.  Devils  ;  Aa'i/xovag  i$P7j<f'/,£VGv  XoikIv  y.ai  faovg  uvqyogsvov, 
 
 — Athanas. 
 Lev.  xvii.  7,  DTW.    Arab.  ^UixM. 
 
 3.  Beasts ;  Atywrr/cov  ivtovg  to  %-ovm  ye'svog  a<xav  Gs&ffdai, 
 
 hiovg  ds  rwv  \{jxwv  r}  KgoxobsiXw . — Plut. 
 
 4.  Stars ;  the  Noraade  Libyans  Q-jovgi  ds  jjxfy  xai  tfsX^ 
 
 [mo\)voi<>i. — Herod,  [iv.  188.]  Jer.  vii.  18. 
 5    Images  ;  first  made,  A/a  r^g  row  Qdppa  rovrou  riyjrig. 
 Epiphan.  [adv.  Hcer.  i.  6,  torn.  i.  p.  8,  A.]  Ezek. 
 xx.  32.] 
 
 2.  Mahometans. 
 
 3.  Christians. 
 
 1.  Popish;  who  worship, 
 
 1.  The  bread  sacramental. 
 
 2.  Saints  ;   Bonum  atque  utile  esse  suppliciter  eos 
 
 invocare. —  Concil.  Trid.  [Sess.  xxv.  Harduin. 
 torn.  x.  p.  168,  A.] 
 Kai  dyysXovg  ovo/mu^siv,  forbidden. —  Concil.  Laod. 
 [Canon,  xxxv.  Harduin.  torn.  i.  p.  787.] 
 
 3.  Images ;  [Imagines  Christi  et  sanctorum  vene- 
 
 randa?  sunt  non  solum  per  accidens,  vel  impro- 
 prie,  sed  etiam  per  se~]  et  proprie,  ita  ut  ipsce 
 terminent  venerationem. — Bellarm.  [de  Imag. 
 ii.  21,  torn.  ii.  p.  408.] 
 
 4.  Relics  ;  Sanctorum  reliquias  religiose  servandas 
 
 et  colendas  esse  aiunt. —  [Iod.  Coccius,  Thes. 
 Cathol.  lib.  v.  art.  xvi.] 
 
 T«5/r  dvdyvov  Uvra  xagtcrd'Aivai  Qvi'sffQai, 
 Atwon^ov  vsxvuv  >.i'i-^ava  vdvra  ff'tUiv. 
 
 Greg.  Xazianz.  [Carm.  xxxi.  15,  16. 
 torn.  ii.  p.  584.] 
 
Thesaurus  Theoloyicus. 
 
 135 
 
 "  An  impure  sacrifice  is  sin,  much  more 
 The  relics  of  a  dead  man  to  adore." 
 
 2.  Protestants, 
 
 1.  The  covetous,  Col.  iii.  5.  Eph.  v.  5. 
 
 2.  Voluptuous,  Philip,  iii.  19. 
 
 3.  Ambitious. 
 
 4.  He  that  lives  in  a  known  sin. 
 3.  How  appears  the  greatness  of  the  sin  ? 
 
 1.  It  is  frequently  forbidden,  Ex.  xx.  3,  4. 
 
 2.  Severely  punished,  Ex.  xxii.  20.  Deut.  xvii.  3,  4,  5. 
 
 3.  No  sin  can  bring  greater  dishonour  unto  God,  Jer. 
 
 ii.  13. 
 
 4.  It  will  certainly  bring  thee  to  hell,  Rev.  xxi.  8  ; 
 
 xxii.  15. 
 
 Gal ati an s  v.  20. 
 
 Witchcraft,  hatred,  &c. 
 
 I.  Witchcraft  is  a  great  sin. 
 1.  What  is  witchcraft? 
 
 1.  God  created  spiritual  as  well  as  bodily  creatures,  or 
 invisible  as  well  as  visible,  Col.  i.  16. 
 They  are  not  mere  motions  or  inclinations,  according 
 to  the  Sadducees  and  Libertines,  but  substance. 
 
 1.  For  they  act,  Ps.  ciii.  20;  cxlviii.  2.  Heb.  i.  6. 
 
 Matt.  iv.  11. 
 Actiones  sunt  suppositorum. 
 
 2.  From  their  condition,  Matt,  xviii.  10;  xxv.  41. 
 
 3.  We  shall  be  like  them,  Mark  xii.  25. 
 
 4.  They  were  created  of  themselves. 
 
 Accidentia  sunt  concreata. —  Gen.  i.  1.  Job  xxxviii. 
 6,  7. 
 
136 
 
 Th esa  a r us  Th  eologicut. 
 
 2.  They  being  created  in  a  mutable  estate,  some  fell 
 
 into  sin,  2  Pet.  ii.  4.  Jude  6, 
 Excepta  trinitate,  omnis  creatura  etiamsi  non  peccet, 
 
 tamen  potest  peccare. — Aug. 
 Which  sin  is  thought  to  be  pride,  1  Tim.  iii.  6. 
 Ipse  Diabolus  per  superbiam  natures  suce  amisit  gra- 
 
 tiam. — Ambros.  [in  Ps.  cxviii.  51.  torn.  i.  p.  1046.] 
 
 3.  Being  fallen  into  sin  themselves,  they  endeavour  to 
 
 bring  others  to  it  too,  1  Pet.  v.  8. 
 Studet  plures  similes  sui  videre ;  et  in  eo  habet  glo- 
 riam,  quod plures  perditos  fecerit. — Ambros.  [in  Ps. 
 cxviii.  torn.  i.  p.  978,  C] 
 Hence  called, 
 
 1.  Jfck. 
 
 2.  A/a  toXog. 
 
 3.  The  old  dragon,  Rev.  xii.  8,  9. 
 
 4.  Amongst  other  ways,  he  often  abuseth  his  power 
 
 and  knowledge,  to  make  men  believe  them  to  be 
 great,  and  so  trust  in  them. 
 
 5.  To  consult  any  of  these  spirits,  for  the  knowing, 
 
 getting,  or  doing  any  thing,  is  that  which  we  call 
 pagfiaxeia,  witchcraft. 
 
 2.  Reasons. 
 
 1.  It  is  forbidden,  Deut.  xviii.  10. 
 
 2.  It  is  punished,  Lev.  xx.  27.  Ex.  xxii.  18. 
 
 3.  It  is  reckoned  amongst  the  greatest  of  sins,  1  Sam. 
 
 xv.  23. 
 
 4.  It  hath  many  sins  in  it. 
 
 1.  Mistrust  of  God. 
 
 2.  Worshipping  the  devil. 
 
 3.  Who  are  guilty  of  it  ? 
 
 1.  All  that  make  any  contract  with  the  devil. 
 
 2.  All  that,  though  they  have  not  formally  contracted, 
 
 yet  familiarly  consult  him,  Deut.  xviii.  1 1 . 
 
 3.  All  that  consult  those  that  consult  him,  1  Sam. 
 
 xxviii.  7,  8. 
 
 4.  They  come  near  this  sin  that  use  any  enchantments 
 
 to  prevent  evil ;  as  the  Papists  hanging  relics  about 
 their  necks,  and  others  for  the  curing  diseases. 
 
Thesaurus  Theologicus. 
 
 137 
 
 Have  a  care  of  it.     Consider,  Deut.  xviii.  9,  10, 
 11,  12,  and  the  text. 
 Hatreds,  s%dgai. 
 I.  Doctrine.    Hatred  is  a  sin. 
 
 1.  There  is  a  lawful  hatred,  Heb.  i.  9.   Prov.  xiii.  5; 
 
 xxviii.  16  :  these  are  the  right  objects. 
 
 2.  A  sinful  hatred, 
 
 1.  Of  God,  Rom.  i.  30. 
 
 1.  What  is  it  to  hate  God? 
 
 1.  God  is  the  chiefest  good,  Luke  xviii.  19. 
 
 1.  The  only  essential, 
 
 2.  Original, 
 
 3.  Universal, 
 
 4.  Infinite, 
 
 5.  Satisfying, 
 
 6.  Necessary, 
 
 7.  Eternal,  good. 
 
 2.  Therefore  He  ought  to  be  loved  as  the  chiefest 
 
 good, 
 
 1.  With  all  our  hearts,  Deut.vi.  5.  Matt.  xxii.  37. 
 
 2.  Above  all  things,  Matt.  x.  37.  Zz^e  xiv.  26. 
 
 3.  All  want  of  this  true  love  to  God  is  accounted 
 
 as  hating  Him. 
 
 2.  Reasons. 
 
 1 .  It  is  a  sin  against  Scripture, 
 
 2.  Against  reason, 
 
 3.  Against  conscience. 
 
 3.  Who  are  guilty  of  it? 
 
 1.  Such  as  know  not  God. 
 
 2.  That  wish  there  was  no  God,  Ps.  xiv.  1. 
 
 3.  That  hate  the  knowledge  of  Him,  Ps.  l.  17.  Job 
 
 xxi.  14.  Prov.  viii.  36. 
 
 4.  That  hate  the  ways  and  ordinances  of  God. 
 
 5.  That  hate  the  children  of  God,  1  John  v.  1.  Matt. 
 
 xxv.  40. 
 
 6.  They  that   love  other  things  more  than  God, 
 
 2  Tim.  iii.  4.    <&i\qdovoi,  &c. 
 
 1.  Such  as  think  of  other  things  more. 
 
 2.  Desire, 
 
 3.  Rejoice  in, 
 
138 
 
 Thesaurus  Theologicus. 
 
 4.  Are  loath  to  part  with,  more  than  God. 
 
 7.  Such  as  love  sin. 
 
 8.  Such  as  do  not  keep  His  commandments,  Ex.  xx. 
 
 5,  6.  John  xiv.  15. 
 
 Use. 
 
 Have  a  care  of  this  sin. 
 
 1 .  It  argues  you  are  in  your  sins. 
 
 2.  If  you  hate  God,  God  will  hate  you. 
 
 3.  Love  Him,  and  all  things  shall  work  together  for 
 
 good  to  you,  Rom.  viii.  28. 
 
 4.  Love  Him  here,  and  live  with  Him  hereafter. 
 II.  Doctrine.    Hatred  of  men. 
 
 1.  What  is  it  I  Know, 
 
 1.  We  are  commanded  to  love  our  neighbour  as  our- 
 
 selves, Lev.  xix.  18.  Matt.  xxii.  39.  Jam.  ii.  8  ;  so  as, 
 
 1 .  To  wish  him  no  more  evil  than  ourselves. 
 
 2.  To  wish  him  good,  as  well  as  ourselves. 
 
 3.  To  desire  this  merely  out  of  good-will  to  him,  not 
 
 seeking  ourselves. 
 
 4.  To  endeavour  it,  as  well  as  wish  it. 
 
 2.  The  want  of  this  grace  is  hatred. 
 
 2.  How  doth  it  appear  a  sin  ? 
 
 1.  It  is  contrary  to  law. 
 
 2.  It  is  the  cause  of  many  other  sins ;  as, 
 
 1.  Anger,  Eph.  iv.  26,  31. 
 
 2.  Envy.  Jam.  iii.  14. 
 
 3.  L'nmercifulness,  Rom.  i.  31.  Amos  vi.  6. 
 
 4.  Cruelty,  Ps.  v.  6. 
 
 5.  Pride,  Prov.  xiii.  10. 
 
 6.  Desire  of  revenge,  Rom.  xii.  19. 
 
 7.  L'ncharitable  suspicions,  1  Cor.  xiii.  5,  7. 
 
 8.  Refractoriness,  Rom.  i.  31. 
 
 3.  It  is  a  breaking  the  whole  law,  Rom.  xiii.  9.  Gal. 
 
 v.  14. 
 Hatred, 
 
 1.  Doth  not  honour  father  and  mother. 
 
 2.  Murders,  Matt.  v.  21,  22.  1  John  iii.  12. 
 
 3.  Commits  adulterv. 
 
 4.  Steals. 
 
 5.  Bears  false  witness. 
 
Thesaurus  Theologicus. 
 
 139 
 
 6.  Covets. 
 3.  Who  are  guilty  of  it  ? 
 
 L  All  that  wish  evil  to  their  neighbours,  unless  for  a 
 good  end. 
 
 2.  All  that  wish  them  not  good. 
 
 3.  All  that  do  not  do  what  good  they  can. 
 
 4.  All  that  do  not  reprove  them  for  sin,  Lev.  xix.  17. 
 
 5.  All  that  do  not  excite  them  to  good,  Heb.  x.  24. 
 
 6.  All  that  bear  any  secret  grudge  and  malice  against 
 
 him. 
 
 Use. 
 
 Have  a  care  of  it.  Consider, 
 
 1.  It  is  a  sin  highly  provoking  God. 
 
 2.  An  unprofitable  sin. 
 
 3.  A  soul-tormenting  sin. 
 
 4.  A  duty-disturbing  sin. 
 
 1.  Prayer. 
 
 2.  Meditation. 
 
 3.  Sacraments. 
 
 5.  It  is  the  cause  of  trouble  and  vexation,  Prov.  x.  12. 
 
 6.  It  is  an  evidence  of  a  sinful  and  unregenerate  heart, 
 
 and  that  loves  not  God,  I  John  iv.  20. 
 
 7.  It  will  itself  keep  out  of  heaven. 
 Objections. 
 
 1.  He  is  a  sinner. 
 
 1.  Perhaps  his  sin  is  not  the  cause  of  thy  hatred,  but 
 
 thy  hatred  the  occasion  why  thou  thinkest  him  a 
 sinner,  Prov.  x.  12. 
 
 2.  God  loved  thee  when  a  sinner,  Rom.  v.  8. 
 
 3.  He  hath  common  love  for  all,  even  sinners,  Matt. 
 
 v.  45. 
 
 4.  Though  he  less  deserve,  he  more  needs  thy  love. 
 
 5.  If  thou  lovest  no  sinners,  thou  must  love  none  at 
 
 all. 
 
 6.  Thou  oughtest,  therefore,  so  to  hate  his  sins  as  to 
 
 love  his  person,  Ps.  xcix.  8. 
 
 2.  He  hath  wronged  me. 
 
 1.  Thou  hast  wronged  God  more. 
 
 2.  Thou  dost  thyself  a  greater  injury  by  hating  of 
 
 him. 
 
140 
 
 Thesaurus  Theologicus. 
 
 3.  Thou  art  not  to  sin  against  God  because  he  sins 
 
 against  thee. 
 
 4.  If  thou  dost  not  pardon  him,  God  will  not  thee, 
 
 Matt.  vi.  15. 
 3.  He  hates  me. 
 
 1.  The  heathens  love  those  that  love  them,  Matt. 
 
 v.  46,  47. 
 
 2.  God  loved  thee  when  an  enemy  to  Him,  Rom. 
 
 v.  10. 
 
 3.  If  they  be  thine  enemies,  thou  hast  a  special  com- 
 
 mand to  love  them,  Matt.  v.  44. 
 
 4.  If  you  plead  this  against  your  brother  now,  God 
 
 will  plead  it  against  you  hereafter. 
 
 Galatians  v.  20. 
 Variance,  &c. 
 
 I.  What  is  variance  ? 
 
 A  sin  opposed  to  amity. 
 
 1.  In  opinion,  Eph.  iv.  13. 
 
 2.  Affection,  Eph.  iv.  3 ;  consisting  in  a  meek  and  peace- 
 
 able spirit, 
 
 1.  To  our  superiors. 
 
 2.  Equals. 
 
 1.  Friends. 
 
 2.  Enemies. 
 
 3.  Inferiors. 
 
 II.  How  is  it  a  sin  ? 
 
 1.  From  its  contrariety  to  God's  law. 
 
 2.  Its  causes. 
 
 1.  Pride  and  ambition,  Prov.  xiii.  10. 
 
 2.  Want  of  true  love  and  affection. 
 
 3.  Its  effects. 
 
 1.  Vexation  to  ourselves. 
 
Thesaurus  Theologicus. 
 
 141 
 
 2.  Trouble  to  others. 
 
 3.  Hatred  of  our  neighbours. 
 4.  Its  judgments. 
 
 1.  It  will  bring  a  curse  on  us  here. 
 
 2.  Throw  us  into  hell  hereafter. 
 III.  Who  are  guilty  of  it? 
 
 1.  Sceptics  in  philosophy,  especially  divinity. 
 
 2.  Such  as  fall  out  for  trifles  with  others. 
 
 3.  Such  as  being  fallen  out,  refuse  to  be  reconciled. 
 
 Emulation,  ZnXog. 
 
 I.  What  is  it?    There  is  a  twofold  emulation. 
 
 1.  Good.  KaXbv  h  to  fy\ovs6ui,  Gal.iv.  18;  that  is,  when 
 
 we  are  sorry  for  any  hurt  done  to  what  is  really  good. 
 
 2.  Evil. 
 
 1.  To  grieve  for  hurt  done  to  what  is  not  really  good. 
 
 2.  Or  if  it  be  not  really  hurt;   as,  to  grieve  for 
 
 another's  excelling  us ;  for  by  that  we  are  not 
 really  hurt. 
 
 Emulation  is,  to  grieve  for  another's  excelling  me, 
 
 joined  with  a  desire  of  my  excelling  him. 
 Envy,  to  grieve  merely  at  another's  happiness. 
 
 II.  It  is  a  sin. 
 
 1.  It  proceeds  from  a  sinful  root. 
 
 1.  Error. 
 
 2.  Pride. 
 
 2.  It  brings  forth  sinful  fruit. 
 
 1.  Contention. 
 
 2.  Envy. 
 
 III.  Who  are  guilty  of  it? 
 
 1.  Such  as  are  zealous  in  a  bad  cause. 
 
 2.  Such  as  are  zealous  in  a  good  cause,  but  in  a  bad  man- 
 
 ner, Rom.  x.  2. 
 
 3.  Such  as  are  more  zealous  for  themselves  than  God. 
 
 4.  Such  as  love  to  see  nobody  above  them. 
 
 Anger. 
 I.  What  is  it? 
 
 A  passion  of  the  mind  raised  up  in  it,  against  some  present 
 evil  that  cannot  easily  be  removed. 
 
142 
 
 .  Thesaurus  Theotogicus. 
 
 II.  Whether  may  a  man  be  ever  lawfully  angry  ? 
 
 Yes,  Eph.  iv.  26. 
 
 1 .  When  it  proceeds  from  a  lawful  cause,  even  sorrow  that 
 
 God  is  provoked,  Mark  iii.  5. 
 
 2.  When  it  is  placed  upon  a  lawful  object,  sin,  Ex.  xi.  8 ; 
 
 xxxii.  19.  Lev.  x.  16,  17. 
 
 3.  In  a  lawful  manner,  Matt.  viii.  22. 
 
 4.  To  a  lawful  end. 
 
 III.  Who  sin  in  their  anger  ? 
 
 1 .  Such  as  are  not  angry  so  much  at  the  offence  as  offender. 
 
 2.  Such  as  are  angry  at  any  thing,  rather  because  it 
 
 wrongs  them  than  dishonours  God. 
 
 3.  Such  as  are  angry  without  a  cause,  Matt.  v.  22. 
 
 4.  Such  as  are  too  angry,  though  in  a  good  cause,  Gen. 
 
 xlix.  7. 
 
 5.  Such  whose  anger  is  accompanied  with  hatred. 
 
 6.  Such  whose  anger  breaks  out  into  curses,  Ps.  cvi.  33. 
 
 7.  Such  whose  anger  indisposeth  them  to  duties. 
 
 8.  Such  whose  wrath  proceeds  from  sinful  causes ;  as, 
 
 1.  Misunderstanding. 
 
 2.  Want  of  love. 
 
 3.  Pride,  Prov.  xxi.  24. 
 
 9.  Such  whose  anger  is  to  a  wrong  end. 
 
 10.  Such  as  continue  long  in  their  anger,  Eph.  iv.  26. 
 
 IV.  Motives  against  it. 
 
 J.  God  forbids  it,  Eph.  iv.  31.  Col.  iii.  8. 
 
 2.  It  disturbs  both  soul  and  body. 
 
 3.  It  is  not  only  a  sin,  but  folly,  Eccles.  vii.  9.  Prov.  xiv. 
 
 17,  29. 
 
 4.  It  may  prove  thy  ruin. 
 
 5.  It  will  keep  thee  out  of  heaven. 
 
 V.  Means  to  avoid  it. 
 
 1.  Get  thyself  convinced  of  the  sinfulness  of  it. 
 
 2.  Consider  the  unreasonableness  of  it. 
 
 3.  Often  think  how  it  discomposeth  thee. 
 
 4.  Bring  down  and  labour  against  the  pride  of  thy  heart. 
 
 5.  Watch  over  thy  heart  continually,  Prov.  iv.  23. 
 
 6.  Abstain  from  the  first  risings  of  it. 
 
 7.  When  it  begins,  divert  it  with  anger  at  thyself  for  it. 
 
 8.  Beg  of  God  to  give  thee  a  meek  spirit. 
 
Thesaurus  Theologicus. 
 
 143 
 
 Gal ati an s  v.  20. 
 
 Strife,  seditions,  heresies. 
 
 I.  Strife,  'Eg/0g/a/. 
 
 1.  Lawful. 
 
 1.  Which  should  bring  the  most  glory  to  God's  name, 
 
 2.  And  perform  the  exactest  obedience  to  His  precepts, 
 
 Philip,  iii.  10,  11, 13. 
 
 3.  Believe  the  firmest  in  His  Son. 
 
 4.  Grow  the  fastest  in  grace,  2  Pet.  iii.  18. 
 
 5.  Make  our  calling  and  election  surest,  2  Pet.  i.  10. 
 
 2.  Sinful. 
 
 [Est  autem  ig/ds/a,]  cum  quis  semper  ad  contradicendum 
 paratus,  stomacho  delectatur  alieno  :  et  muliebri  jurgio 
 contendit,  et  provocat  contendentem. — Hieron.  [in  Ep. 
 ad  Gal.  v.  torn.  vii.  p.  507,  C] 
 
 1.  When  proceeding  from  anger  and  malice. 
 
 2.  About  trifles. 
 
 3.  In  opprobrious  terms. 
 
 4.  Ending  in  hatred  and  revenge. 
 Use. 
 
 Avoid  it,  1  Cor.  xi.  16;  it  is  punished,  Rom.  ii.  8. 
 
 II.  Seditions,  Ai^o<fraff/ai,  in  civil  affairs. 
 
 1.  To  oppose  lawful  governors,  Pom.  xiii.  1. 
 
 2.  To  consent  to,  or  connive  at,  them  that  do  it. 
 
 3.  To  raise  tumults  in  a  kingdom,  or  commonwealth,  or 
 
 parish. 
 
 III.  Heresies. 
 
 1.  What  is  it?   To  it  are  required, 
 1.  That  a  man  profess  Christianity. 
 
 A/'getf/s  autem  Grace,  ab  electione  dicitur ;  quod  sci- 
 licet earn  sibi  unusquisque  eligat  disciplinam,  quam 
 putat  esse  meliorem. — Hieron.  [in  Ep.  ad  Gal.  v. 
 torn.  vii.  p.  508,  A.] — Otherwise  he  is  in- 
 f  delis. 
 
144 
 
 Thesaurus  Theologians. 
 
 2.  That  he  err  against  the  fundamentals  of  Christianity, 
 
 Malt,  xxviii.  19. 
 
 1.  Concerning  God. 
 
 1.  One  in  nature. 
 
 2.  Three  in  persons. 
 
 3.  Infinitely  perfect. 
 
 2.  The  Son. 
 
 1.  That  He  is  God  begotten. 
 
 2.  That  He  was  incarnate  of  a  virgin. 
 
 3.  Suffered  for  us,  Isa.  liii.  5. 
 
 4.  Rose  again. 
 
 5.  Ascended. 
 
 6.  Intercedes. 
 
 7.  Will  come  again. 
 
 8.  Is  the  only  Saviour,  Acts  iv.  12. 
 
 3.  The  Holy  Ghost. 
 
 1.  That  He  is  God. 
 
 2.  Proceeding  from  Father  and  Son. 
 
 3.  Our  sanctifier  and  Comforter. 
 
 4.  That  He  spake  by  the  prophets. 
 
 3.  That  he  be  obstinate  and  pertinacious  in  his  opinion, 
 
 Tit.  iii.  10,  11. 
 .  How  appears  it  to  be  a  sin  ? 
 
 1.  In  that  they  who  are  guilty  of  it  disobey  God,  who 
 
 commands  us  to  believe  what  He  reveals,  2  Tim. 
 i.  13. 
 
 2.  It  hath  many  sins  accompanying  it„ 
 
 1.  Ignorance. 
 
 2.  Error. 
 
 3.  Obstinacy,  Tit.  iii.  11. 
 
 4.  Pride. 
 
 5.  Censoriousness. 
 
 6.  Apostasy. 
 
 7.  Self-condemnation. 
 
 Ou  ya§  'iyji  z/KeTv,  on  ov6s}g  sTrsv,  obhsig  ivouOsrvjasV  orav 
 oZi  /Mra  TYjv  rraga'ivitiiv  o  avrb;  SKift'evrt,  uvTox,aru-/tgirog 
 ylnrai. —  Chrysost.  [in  Ep.  ad  Tit.  Horn.  vi.  torn, 
 xi.  p.  766,  A.] 
 
 3.  It  is  the  cause  and  occasion  of  much  evil  in  the 
 
 Church  of  God . 
 
Thesaurus  Theologicus. 
 
 145 
 
 1.  Hatred. 
 
 2.  Sedition. 
 
 3.  Scepticism. 
 
 4.  Schism,  1  Cor.  xi.  18,  19. 
 
 4.  Heresies  are  commanded  to  be  punished  by  the 
 
 Church,  Tit.  iii.  10,  11. 
 
 5.  They  are  damnable,  2  Pet.  ii.  1. 
 
 JEcce  inimicitice,  coutentio,  ira,  rixa,  dissensio,  ebrietas 
 quoque,  et  ccetera  quce  parva  arbitramur,  excludunt 
 nos  a  regno  Dei.  Nec  refert  uno  quis  a  beatitudine  ex- 
 cludatur,  an  pluribus :  quum  omnia  similiter  excludant. 
 — Hieron.  [in  Ep.  ad  Gal.  v.  torn.  vii.  p.  509,  E.] 
 .  Who  are  heretics  ? 
 
 1 .  Such  as  deny  the  Unity  of  the  Godhead  ;  as,  Ba- 
 
 silides,  Manes. 
 
 ' EroX/nrigccv  e/Ve/V  ovroi  dvo  dzorYirag,  ft'iav  ayuQrjv,  x,ai  /x/av 
 
 xaxriv. — Cyril.  Hier.  [Cat.  vi.  12.] 
 Valentin  us  rg/axoyra  dewv  xarayyz'hzvs. — Id.  [Cat.  vi.  17.] 
 
 2.  The  Trinity  of  Persons ;  Socinians,  1  John  v.  7. 
 
 Matt,  xxviii.  19. 
 
 3.  The  Divinity  of  Christ,  John  xx.  28.  1  John  v.  20. 
 
 Rom.  ix.  5. 
 
 Carpocrates,  Cerinthus,  Ebion,  Artemon,  Theodotus 
 Byzantius,  Paulus  Samosatanus,  Sabellius,  Mar- 
 cellus,  Photinus,  Arius,  Nestorius. 
 
 4.  The  humanity  of  Christ,  John  i.  14. 
 
 Manichees,  Eutychians,  Marcionites,  Saturnians, 
 with  Apollinarians,  who  denied  his  soul. 
 
 5.  The  real  passions  of  Christ,  Acts  iii.  15.  Rom.  v.  8. 
 Saturnilus,  Basilides,  who  said,  Hunc  passum  apud 
 
 Judceos  non  esse,  sed  vice  ipsius  Simonem  crucifixum 
 
 esse. —  Tertull.  [de  Rr&scr.  Horn.  c.  46.] 
 OvyJ  'Iqtfouv  (pd&xoov  trs<7rov8svcit,  aXka  rbv  Kvgqva/bv. 
 
 — Epiphan.  [adv.  Hwr.  i.  24.  3.  torn.  i.  p.  70,  D.] 
 'AX?j0ws  faruvguOri  xat  avedavsv.  —  Ignat.  [Ep.  ad  Trail. 
 
 c.  9.] 
 
 So  Cerdo,  Marcion,  Lucanus,  Marcitse,  Colarbasus, 
 Manichaei. 
 
 6.  The  Divinity  of  the  Holy  Ghost,  Acts  v.  4. 
 Samosatenus,  Photinus,  Macedonius,  Socinians,  &c.  ; 
 
146 
 
 Th esa  u rus  Th eoloy  ic us . 
 
 Servetus,  Ochinus,  of  late  ;  Manes  and  Montanus 
 called  themselves  the  Holy  Ghost. 
 
 'O  MovrcLvbc  oZv  iXS/Vog  rraoaxXrirov  suvrbv  xgoarr/ooz-js. — Zon. 
 [Comment,  in  Can.  vii.  Concil.  Constant,  p.  78,  C] 
 7.  The  divine  inspiration  of  the  Scriptures,  2  Tim. 
 iii.  15. 
 
 Circumcellians,  and  others  amongst  us,  who  burn 
 the  Scriptures.  The  Quakers,  that  think  them- 
 selves above  them.  Pope  Leo  the  Tenth,  who 
 counted  it  a  fable. 
 
 Uses. 
 
 1 .  Observe,  a  man  may  be  of  a  good  life,  and  yet  a  bad 
 
 man. 
 
 2.  Have  a  care  of  heresy.  Consider, 
 Motives. 
 
 1.  The  least  heresy,  as  well  as  the  greatest  sin,  is 
 
 damnable. 
 
 2.  When  you  are  once  fallen  into  it,  you  know  not 
 
 when  you  shall  be  converted  from  it. 
 
 3.  If  once  a  heretic,  you  are  in  God's  esteem  no  mem- 
 
 ber of  the  church,  Tit.  iii.  11. 
 
 4.  Therefore,  if  you  live  and  die  a  heretic,  you  live  and 
 
 die  out  of  God's  favour. 
 Means. 
 
 1.  Do  not  associate  yourselves  with  them;  remember 
 
 St.  John  and  Cerinthus.  [See  Ettseb.  Hist.  Eccl.  iii. 
 28.] 
 
 2.  Labour  after  an  humble  spirit. 
 
 3.  Study  the  Scriptures,  Matt.  xxii.  29, 
 
 4.  Rely  not  upon  your  private  interpretation  of  them. 
 Id  teneamus,  quod  ubique,  quod  semper,  quod  ab  omni- 
 bus creditum  est  Sed  hoc  ita  demum  fiet  si 
 
 sequamur  universitatem,  antiquitatem,  consensionem . 
 —  Vincent  Lir.  [Common,  c.  2.] 
 
 5.  Pray  for  the  Spirit  of  truth,  John  xvi.  13. 
 
Thesaurus  Theologicus. 
 
 147 
 
 Gal ati ax  s  v.  21. 
 
 Envijiiigs,  murders,  &c. 
 
 I.  [Envyings.'] 
 
 1.  What  is  envy  ? 
 
 Invidet  non  qui  cupit  excellere,  sed  qui  uritur  aliorum 
 
 prcestantia ;    cemulatur  qui   cupit   excellere.  —  [Cf. 
 
 Aristot.  Rhet.  ii.  11.] 
 Improbus  suo  delectatur  bono,  invidus  torquetur  alieno  ; 
 
 ille  diligit  mala,  hie  bona  odit. — Ambros.  [de  Off.  Min. 
 
 ii.  30,  torn.  ii.  p.  107,  B.] 
 Superbia  est  amor  excellentice  propria,  invidia  odium 
 
 felicitatis  aliens. — Aug.  [de  Gen.  lib.  xi.  14,  torn.  iii. 
 
 p.  i.  p.  281.] 
 
 2.  How  appears  it  to  be  a  sin  ? 
 
 1.  It  is  contrary  to  God's  command,  Rom.  xiii.  13. 
 
 1  Pet.  ii.  1. 
 
 2.  It  is  a  repining  at  God's  providence  and  goodness. 
 
 3.  It  is  the  fruit  of  pride. 
 
 Non  enim  causa  superbiendi  est  invidia,  sed  causa 
 invidendi  superbia. — Aug.  [ibid.'] 
 
 4.  The  root  of  confusion  and  evil,  Jam.  iii.  16. 
 
 5.  It  is  a  sin  that  always  hath  its  punishment  going 
 
 along  with  it,  Prov.  xiv.  30. 
 To  (&6vot    ruiv    naQZjv    adixdorarov  ts  a/ua  xai  dixaiorarov' 
 to  (Jj\v,  on  craffi  dtoy^Xs?"  ToTg  y.aXoTg'  to  ds  or/  rr^-i  roi; 
 B-^ovTug. — Greg.    Naz.   [Orat.    xxxvi.  4.  torn.  i. 
 p*  637,  D.] 
 
 [Pulchre  quidam  de  neotericis,  Gracum  versum  trans- 
 fer ens,  elegiaco  metro  de  invidia  lusit,  dicens,~\ 
 Justius  invidia  nihil  est  ;  qu&protinus  ipsum 
 Auctorem  rodit,  excruciatque  animum. 
 
 [Hieron.  in  Ep.  ad  Gal.  torn.  vii.  p.  508,  C] 
 
 6.  The  cause  of  hatred. 
 
148 
 
 Thesaurus  Theologicus. 
 
 Qucb  enim  est  causa  inimicitiarum,  nisi  invidia? — 
 Ambros. 
 7.  It  will  keep  from  heaven. 
 Use. 
 
 Have  a  care  of  envy. 
 Consider, 
 
 1.  Thou  art  never  the  worse  for  others  being  better. 
 
 2.  Envy  makes  him  never  the  worse,  nor  thee  the  better. 
 
 3.  Thou  hast  more  cause  to  rejoice  than  be  troubled  at 
 
 others'  goodness. 
 
 4.  Thy  envying  God's  goodness  to  others,  may  hinder 
 
 it  to  thyself. 
 Means. 
 
 1.  Oft  remember  it  is  a  sin. 
 
 2.  Endeavour  to  get  a  public  spirit. 
 
 3.  Think  not  so  much  upon  what  God  gives  to  others, 
 
 as  to  thyself. 
 
 4.  Remember  the  text. 
 II.  Murders,  <&6voi. 
 
 1.  What  is  it? 
 
 Actual  murder  is  the  wilful  killing  of  our  neighbour, 
 without  lawful  authority. 
 
 1.  It   must   be  wilful,  otherwise   not   murder,  Ex. 
 
 xxi.  13.  Deut.  xix.  5.  Num.  xxxv.  22,23. 
 But  this  is  a  sin  also, 
 
 1.  In  that  the  party  was  to  lose  his  liberty  till  the 
 
 death  of  the  high-priest,  Num.  xxxv.  25.  Josh. 
 xx.  6  ;  to  shew  he  could  not  be  freed  but  by 
 the  death  of  Christ. 
 
 2.  It  proceeds  from  want  of  consideration. 
 
 2.  Without  lawful  authority,  which  can  be  only  from 
 
 God.  Either, 
 1.  Immediately,  as  Abraham,  Gen.  xxii.  10. 
 
 Kgovog  ro/vvv,  6v  oi  <&o'tvix,eg  *Hkov  K^oGayootvovGi  ....  viov 
 tyuv  fAovoyevrj,  (oi/  hide  rovro  'izdovd  sxaXovv,  rov  (aovo- 
 ysvovg  ovrug  ert  xai  vvv  xaXov/Msvov  kcl^oX  ro?g  <&o'ivt%i) 
 xiv^vvuv  in  ffoXsjuov  pey/ffrcav  xareiXr^orm  rrtv  ;^wgai>, 
 $a6t\r/.<Z  -/.oG^aag  cyji(Mari  rov  'viov  [3w/j,6v  rs  xara- 
 6-A.ivacag  ac^ivog  xar'i&vffsv.  —  Sanchon.  \apud  Euseb. 
 Pra?p.  Evang.  i.  10.] 
 
Thesaurus  Theologicus. 
 
 149 
 
 <£>oivj%sg  ds  xcci  Kgyrsg  rbv  Kgovov  Iv  rexvoQvfffcug  sauruv 
 
 iXdgxovro.  —  Athanas.  [Orat.  contra  Gent.  c.  25, 
 
 torn.  i.  p.  24,  C] 
 2.  Mediately  from  God,  by  the  lawful  governors  He 
 
 hath  appointed  for  the  execution  of  justice,  Rom. 
 
 xiii.  1.  Gen.  ix.  6. 
 Non  autem  ipse  occidit,  qui  ministerium  debet  ju- 
 
 benti,  Sec. 
 
 2.  How  appears  it  to  be  a  sin  ? 
 
 1 .  It  is  contrary  to  God's  law,  Ex.  xx. 
 
 2.  It  is  a  defacing  God's  image,  Gen.  ix.  6. 
 
 3.  It  is  a  sin  that  cries  up  to  heaven,  Gen.  iv.  10. 
 
 4.  It  pollutes  a  whole  land,  Num.  xxxv.  33. 
 
 5.  It  will  certainly  keep  thee  out  of  heaven. 
 
 3.  Who  are  guilty  of  it  ? 
 
 1 .  Such  as  are  but  angry  with  their  brother,  Matt.  v.  22. 
 
 2.  That  wish  his  death,  1  John  iii.  15. 
 
 3.  That  intend  it. 
 
 4.  That  contrive  it,  as  David. 
 
 5.  That  employ  others  to  do  it,  as  David. 
 
 6.  That  do  not  endeavour  to  prevent  it. 
 
 7.  That  kill  themselves  :  this  is  a  great  sin,  1  Sam. 
 
 xxxi.  4.  2  Sam.  xvii.  23.  Matt,  xxvii.  5. 
 
 1.  Against  God's  law. 
 
 2.  His  sovereignty. 
 
 3.  His  goodness. 
 
 4.  His  providence. 
 
 5.  The  law  of  nature. 
 Uses. 
 
 1.  Examine  yourselves,  whether  you  have  not  been 
 
 guilty  of  murder  in  some  of  these  senses. 
 
 2.  Repent  of  it. 
 
 3.  Have  a  care  especially  of  actual  murder. 
 
 Consider, 
 
 1.  It  is  to  imitate  Satan,  John  viii.  44. 
 
 2.  It  seldom  lies  long  undiscovered,  Gen.  iv.  9.  Acts 
 
 xxviii.  4. 
 
 3.  God  Himself  will  revenge  it,  Gen.  ix.  6. 
 
 4.  It  will  lie  heavy  upon  your  conscience,  Gen.  iv. 
 
 13,  14. 
 
150 
 
 Thesaurus  Theologicus. 
 
 5.  It  will  most  certainly  be  punished  hereafter. 
 Means. 
 
 1.  Have  a  care  of  pride,  Prov.  xiii.  10,  and  the  false 
 
 opinion  of  the  world,  placing  valour  and  manhood 
 in  revenge  and  bloodshed. 
 
 2.  Keep  not  company  with  furious  men,  Prov.  xxii. 
 
 24,  25. 
 
 3.  Beware  of  the  greedy  desire  of  gain,  Prov.  i.  19. 
 
 4.  Keep  under  thy  passion. 
 
 5.  Avoid  riot  and  drunkenness,  Prov.  xxiii.  29. 
 
 Gal ati an s  v.  21. 
 
 Drunkenness. 
 
 I.  [Drunkenness. ~\ 
 
 1.  What  is  it? 
 
 An  immoderate  use  of  any  liquor,  Eph.  v.  18. 
 
 2.  How  appears  it  to  be  a  sin  ? 
 
 1.  It  transgresses  the  law,  JEph.  v.  18.  Pom.  xiii.  13. 
 
 2.  Abuseth  the  creature. 
 
 3.  Destroys  the  body,  Prov.  xxiii.  29. 
 
 4.  Disturbs  the  soul,  Hos.  iv.  11. 
 
 Perspicuum  est,  ebrietate  et  sicera  statum  mentis 
 everti. — Hieron.  [in  Ezek.  xliv.  torn.  v.  p.  551,  A.] 
 
 Ipsam  quoque  mentem  submit,  et  animum  capit,  sen- 
 sum  extorquet. — Ambros.  [de  Abraham,  i.  6.  torn.  i. 
 p.  301,  B.] 
 
 5.  Spends  time. 
 
 Ebrietas  temulentis  tempora  furatur,  et  dies  suhripit. 
 
 — Aug.  [de  Sobrietate,  torn.  vi.  App.  p.  227,  F.] 
 Temporis  amissio. — Id.  [Ibid.] 
 
 6.  Unfits  for  employment, 
 1.  Temporal, 
 
Thesaurus  Theologicus. 
 
 151 
 
 2.  Spiritual,  Luke  xxi.  34. 
 
 7.  It  hath  many  woes  entailed  upon  it,  Isa.  v.  11  ; 
 
 xxviii.  1. 
 
 8.  It  is  seldom  subdued,  Hos.  iv.  11. 
 
 Multi  reliquo  serpentium  veneno  curantur,  nemo  ab 
 ebrietate. — Ambros.  [de  Elia,  c.  14,  torn.  i.  p.  551, 
 D.] 
 
 9.  It  is  the  cause  of  other  sins. 
 
 Ebrietas  ab  animal  injuria  incipit,  et  flagitiorum 
 omnium  mater  est,  culparum  materia,  radix  crimi- 
 num,  et  origo  omnium  vitiorum. — Aug.  [u.  s.~\ 
 
 1.  Pride. 
 
 Fiunt  ebrietate  divites,  qui  sunt  in  veritate  itiopes. 
 Ambros.  [de  Mia,  c.  12,  torn.  i.  p.  548,  B.] 
 
 2.  Swearing. 
 
 3.  Contention,  Prov.  xxiii.  29. 
 
 4.  Murder. 
 
 5.  Luxury,  incest,  Gen.  xix.  31. 
 
 Fuit  itaque  ebrietas  origo  incesti. — Id.  [ibid.  c.  5, 
 
 torn.  i.  p.  539,  F.] 
 Sane  discimus  vitandam  ebrietatem,  per  quam  cri- 
 mina  vitare  non  possumus. — Id.  [de  Abraham,  i.  6, 
 torn.  i.  p.  301,  B.] 
 10.  Keeps  from  heaven. 
 3.  Who  are  guilty  of  it  ? 
 
 1 .  All  that  drink  till  they  are  unfit  for  employment. 
 
 2.  That  have  so  habituated  themselves  to  it  as  to  sit  at 
 
 it  a  long  time,  though  without  clouding  the  reason, 
 Prov.  xxiii.  30.  Isa.  v.  11,22. 
 
 3.  That  give  it  to  others  on  purpose  to  make  them 
 
 drunk. 
 
 4.  Especially  such  as  invite  others,  and  persuade  them 
 
 to  it. 
 
 5.  That  love  revellings. 
 
 II.  They  shall  not  inherit  the  kingdom  of  God. 
 1.  What  is  the  kingdom  of  God? 
 Twofold. 
 
 1.  Of  grace,  Matt.  v.  19,  20. 
 
 2.  Glory,  where,  Matt,  xviii.  1,  3;  xix.  23, 
 1.  Jehovah  is  King. 
 
152 
 
 Thesaurus  Theologicus. 
 
 2.  The  laws  are  justice. 
 
 3.  The  subjects  unanimous. 
 
 4.  Where  there  is  neither, 
 
 1 .  Siu,  1  Cor.  xv.  50. 
 
 2.  Misery,  Rev.  vii.  17. 
 
 5.  The  subjects  clothed  with  righteousness,  Rev.  iii.  5. 
 
 6.  Fed  with  satisfying  comforts,  Ps.  xvii.  15. 
 
 1.  The  company  of  Angels  and  Saints. 
 
 2.  The  sight  of  Christ. 
 
 3.  The  fulness  of  the  Spirit. 
 
 4.  The  presence  of  God. 
 
 7.  An  eternal  kingdom. 
 
 2.  How  appears  it  they  cannot  inherit  it? 
 
 1.  From  the  word  of  God,  Eph.  v.  5.  1  Cor.  yi.  9,  10. 
 
 Heb.  xii.  14. 
 
 2.  The  rules  of  justice. 
 
 3.  The  conclusions  of  reason,  because  not  capable. 
 Use. 
 
 Examine ; 
 
 And  if  you  have  been  guilty, 
 
 1.  Confess  it  to  God. 
 
 2.  Be  really  troubled  for  it. 
 
 3.  Resolve  against  it. 
 
 4.  Xever  leave  till  you  be  converted  from  it. 
 
 5.  Lay  hold  by  faith  on  Christ,  Acts  xvi.  31. 
 
 Ephesiaxs  ii.  3. 
 
 And  were  by  nature  the  children  of  v: rath,  even  as 
 others. 
 
 Doctrine. 
 
 All  the  people  of  the  world  are  by  nature  the  children  of 
 
 icrath. 
 
Thesaurus  Theologicus. 
 
 153 
 
 I.  Explication. 
 
 1 .  Who  are  meant  by  all  people  ? 
 
 1.  Of  all  nations,  Rom.  iii.  9. 
 
 2.  Of  all  degrees,  Eccles.  ix.  1. 
 
 3.  Of  all  qualities,  1  Tim.  i.  15. 
 
 2.  What  by  children  of  wrath  ?     Exposed   to  wrath, 
 
 b?*b:?-^,  Deut.  xiii.  13.  nja-ja,  1  Sam.  xx.  31. 
 Tibv  yzsvvrig,  Matt,  xxiii.  15.  T/ov  rrtg  uKtoXzictg,  John 
 xvii.  12. 
 
 1.  Negatively. 
 
 1.  Not  only  by  imitation  or  custom. 
 
 2.  Not  only  aXydug,  as  Gal.  iv.  8. 
 
 2.  Positively.   <z>j<ki,  by  natural  birth  ;  we  are  born  so, 
 
 so  that  this  passeth  an  act  of  condemnation  upon 
 all  that  are  born,  Rom.  v.  18. 
 
 II.  Confirmation. 
 
 1.  'Or,. 
 
 1.  From  Scripture,  Gal.  iii.  22.  Ps.  li.  5.  Rom.  iii.  19; 
 
 v.  19. 
 
 2.  From  reason,  God's  wrath  is  manifested  against  all ; 
 
 therefore  all  are  obnoxious  to  God's  wrath. 
 
 2.  A/oV/,  Children  of  wrath,  because  of  sin.    Sin  is  natural 
 
 to  us ; 
 Because, 
 
 1.  It  corrupts  the  whole  nature,  Ps.  xiv.  3. 
 
 2.  It  is  always  putting  itself  forth,  Gen.  vi.  5. 
 
 3.  It  is  involuntary  and  necessary. 
 
 4.  Sin  is  natural  to  us,  because  so  much  delighted  in  by 
 
 us,  Job  xv.  16. 
 
 III.  Application. 
 
 1 .  Information. 
 
 1.  Man  not  to  be  feared,  Matt.  x.  28. 
 
 2.  Not  to  be  trusted  in,  Ps.  cxlvi.  3. 
 
 3.  Not  to  murmur  at  God's  dispensations,  Lam.  iii.  39. 
 
 4.  What  a  little  difference  there  is  betwixt  all  men  by 
 
 nature. 
 
 5.  What  a  great  difference  there  is  betwixt  what  a  man 
 
 is  by  nature  and  what  he  is  by  grace. 
 
 2.  Lamentation. 
 
 3.  Examination. 
 
154 
 
 Thesaurus  Theologicus. 
 
 Consider, 
 
 1.  The  result  of  your  judgment  concerning  spiritual 
 
 and  temporal  things. 
 
 2.  The  motions  of  your  heart,  what  you  most  think  of, 
 
 Ps.  cxix.  18,  97. 
 
 3.  The  tendency  of  your  affections, 
 
 1.  To  God,  Ps.  lxxiii.  25. 
 
 2.  To  sin. 
 
 4.  The  design  of  your  whole  life,  2  Cor.  i.  12.  1  John 
 
 ii.  3. 
 
 IV.  Exhortation. 
 
 1.  Labour  after  a  right  knowledge,  and  full  persuasion,  of 
 
 this  truth  ;  without  which, 
 
 1.  We  can  never  know  ourselves,  Ps.  iv.  4. 
 
 .  E  ccelo  descendit  yvuj&i  cia-j-ov. — \Juv.  Sat.  xi.  27.] 
 
 2.  We  cannot  rightly  repent  of  sin,  Ps.  li.  4,  5.  Rom. 
 
 vii.  24. 
 
 3.  We  cannot  rightly  esteem  of  Christ,  Rom.  v.  8,  9. 
 
 2.  Labour  to  get  out  of  this  natural  estate. 
 So  long  ^  children  of  wrath, 
 
 1.  The  children  of  the  devil,  John  viii.  44. 
 
 2.  Nothing  you  do  but  is  displeasing  to  God  ;  God  is 
 
 always  angry,  Ps.  vii.  1 1  ;  xc.  1 1.  Prov.  xix.  12. 
 
 3.  Nothing  you  have  but  is  a  curse  to  you  ;  God  gives 
 
 you  every  thing  in  His  anger,  Hos.  xiii.  11. 
 
 4.  You  live  in  the  territories  of  hell. 
 
 5.  You  live  in  danger  of  hell. 
 
 6.  If  you  die  as  you  were  born,  children  of  wrath,  you 
 
 must  scorch  in  the  flames  of  that  wrath  to  eternity. 
 Matt.  xxv.  41.  Mark  ix.  43. 
 
Thesaurus  Theologicus.  155 
 
 Ephesians  iv.  1. 
 
 I,  therefore,  the  prisoner  of  the  Lord,  beseech  you,  that 
 ye  walk  worthy  of  the  vocation  wherewith  ye  are  called. 
 
 Doctrine. 
 
 Christians  should  walk  worthy  of  their  calling. 
 
 1 .  What  is  the  calling  of  a  Christian  ? 
 
 Our  general  calling,  whereby  we  are  called  to  Christ. 
 What  are  we  called  from  ? 
 
 1.  From  heathenish  idolatries,  1  Pet.  ii.  9. 
 
 2.  From  Jewish  superstitions. 
 
 3.  From  Satan's  tyranny,  Acts  xxvi.  18. 
 
 4.  From  sin's  dominion,  Rom.  vi.  14. 
 
 5.  From  the  world's  vanities,  Matt.  vi.  33.    These  we 
 
 renounced  in  our  baptism. 
 
 2.  What  are  we  called  to  ? 
 
 1.  To  the  knowledge  of  God,  1  Pet.  ii.  9. 
 
 2.  To  the  faith  of  Christ,  1  Cor.  i.  9.  Gal.  i.  6. 
 
 3.  To  holiness  of  life,  1  Thess.  iv.  7.  Rom.  viii.  1. 
 
 4.  To  peace,  1  Cor.  vii.  15. 
 
 1.  With  God,  Rom.  v.  1. 
 
 2.  With  our  consciences,  Acts  xxiv.  16. 
 
 3.  With  one  another,  Eph.  iv.  2. 
 
 5.  To  eternal  life,  1  Pet.  iii.  9;  v.  10.  1  Thess.  ii.  12. 
 
 3.  By  whom  are  we  called? 
 
 By  God,  who  calleth  us,  1  Cor.  i.  9, 
 
 1.  By  His  prophets,  Isa.  Iv.  1.  JEzek.  xxxiii.  11. 
 
 2.  By  His  Son,  Heb.  i.  1,  2.  Matt.  xi.  29. 
 
 3.  By  His  apostles,  2  Thess.  ii.  14. 
 
 4.  By  His  ministers,  2  Cor.  v.  20. 
 
 5.  By  His  providences,  Mic.  vi.  9. 
 
 4.  What  kind  of  calling  is  it  ? 
 
 1.  An  holy  calling,  2  Tim.  i.  9. 
 
 2.  Noble,  Philip,  iii.  14.  2  Ttes.  i.  11. 
 
 3.  Spiritual  and  heavenly,  Heb.  iii.  1. 
 
156 
 
 Tliesaurus  Theologicus. 
 
 4.  Pleasant,  Prov.  iii.  17. 
 
 5.  Most  profitable,  1  Tim.  iv.  8. 
 
 5.  What  is  it  to  walk  worthy  of  our  calling  ? 
 
 1.  Generally,  to  carry  ourselves  as  becometh  Christians, 
 
 Philip,  i.  27.  Col.  i.  10.  1  Thess.  ii.  12. 
 
 2.  Particularly. 
 
 1.  To  believe  what  Christ  asserts,  1  John  v.  10. 
 
 2.  To  trust  in  what  He  promiseth,  2  Cor.  i.  20. 
 
 3.  To  perform  what  He  commands,  John  xiv.  15. 
 
 6.  Why  walk  worthy  of  our  calling  ? 
 
 1.  Otherwise  we  shame  our  profession,  Heb.  vi.  5. 
 
 2.  We  lose  the  comfort  of  our  calling,  Ps.  xix.  1 1. 
 
 3.  We  shall  lose  its  end,  Heb.  xii.  14. 
 
 7.  How  may  we  walk  worthy  of  our  vocation  ? 
 
 By  being  holy  in  all  manner  of  conversation,  1  Pet. 
 i.  15. 
 
 1.  Holy   in   our   thoughts,    employing   them,  Gen. 
 
 vi.  5, 
 
 1.  Upon  holy  objects,  Ps.  i.  2  ;  cxxxix.  18. 
 
 2.  In  an  holy  manner. 
 
 2.  In  our  affections,  Prov.  iv.  23. 
 
 1.  Love. 
 
 1.  To  God  above  all,  Beut.  vi.  5.  Matt.  xxii.  37. 
 
 2.  To  man,  Matt.  v.  44. 
 
 2.  Desire, 
 
 1.  Of  spiritual  things  above   temporal,    1  Cor. 
 
 xii.  31. 
 
 2.  Of  temporal  things  only  for  spiritual,  Prov.  xxx. 
 
 8,  9. 
 
 3.  Sorrow  only  for  sin,  2  Cor.  vii.  10.  Job  xxxvi.  21. 
 
 4.  Joy  in  God  above  all,  Philip,  iv.  4. 
 
 5.  Trust  and  confidence,  Prov.  iii.  5. 
 
 3.  In  our  words  ;  so  as  to  speak, 
 
 1.  Reverently  of  God,  Deut.  xxviii.  58. 
 
 2.  Truly  and  civilly  to  men,  Tit.  iii.  2. 
 
 4.  In  our  actions. 
 
 1.  To  God,  Prov.  xxi.  27. 
 
 2.  To  man. 
 
 1.  Our  superiors,  by  obeying  them,  Rom.  xiii.  1. 
 1  Pet.  ii.  13,  14. 
 
Thesaurus  Theologicus. 
 
 157 
 
 2.  Our  inferiors,  by  helping  them,  Prov.  xix.  17. 
 
 3.  Our  equals,  by  loving  them,  1  Pet.  ii.  17. 
 
 Use. 
 
 Walk  worthy  of  your  vocation. 
 Consider  how  should  we  walk,  Matt.  v.  16. 
 
 1.  Who  know  what  we  know. 
 
 1 .  That  there  is  a  God  that  rules  the  world,  Acts  xvii. 
 
 22,  23,  24. 
 
 2.  That  this  God  is  the  chiefest  good,  Luke  xviii.  19. 
 
 3.  That  our  souls  are  immortal,  2  Tim.  i.  10. 
 
 4.  What  it  is  that  God  requires  of  us,  Mic.  vi.  8. 
 
 5.  That  holiness  is  the  way  to  happiness,  Heb.  xii.  14. 
 
 2.  Who  profess  what  we  profess. 
 
 1.  That  we  have  repented,  Matt.  iii.  8.  Cant.  v.  3. 
 
 2.  That  we  are  interested  in  Christ,  1  Cor.  vi.  18. 
 
 3.  That  we  are  none  of  our  own,  1  Cor.  vi.  19. 
 
 3.  Who  believe  what  we  believe. 
 
 1.  That  the  Scripture  is  all  true,  2  Tim.  iii.  16. 
 
 2.  That  Christ  died  for  sin,  Acts  iii.  26.    So  that  by 
 
 Him  our  sins  may  be  pardoned,  and  our  duties 
 accepted. 
 
 3.  That  God  always  sees  us,  Ps.  cxxxix.  6,  7. 
 
 4.  That  sin  is  the  cause  of  all  misery,  Ps.  cvii.  17. 
 
 5.  That  all  things  work  for  good  to  them  that  love  God, 
 
 Pom.  viii.  28. 
 
 6.  That  we  must  all  appear  before  Christ's  tribunal, 
 
 2  Cor.y.  10. 
 
 7.  That  there  is  a  hell,  Ps.  ix.  17. 
 
 8.  That  there  is  a  heaven,  1  Pet.  i.  4. 
 
 4.  Who  enjoy  what  we  enjoy,  Isa.  v.  4. 
 
 1.  The  word  of  God,  Matt.  xi.  21. 
 
 2.  The  ordinances  of  God,  Jer.  vii.  25,  26. 
 
 3.  The  presence  of  God  amongst  us,  Deut.  iv.  7,  8. 
 
 And  so  His  assisting  of  us. 
 
 5.  Who  expect  what  we  expect. 
 
 1 .  The  favour  of  God  here. 
 
 2.  The  enjoyment  of  God  hereafter,  Philip,  iii.  13,  14. 
 
158 
 
 Thesaurus  Theologians, 
 
 Ephestans  iv.  2. 
 
 With  all  lowliness  and  meekness,  &c. 
 
 Christians  ought  to  walk  with  all  lowliness. 
 There  are  two  sorts  of  humility. 
 
 I.  Towards  God. 
 
 II.  Towards  men. 
 
 A  Christian  should  walk  in  both,  Acts  xxiv.  16. 
 I.  Humble  towards  God. 
 Which  consisteth, 
 
 1.  In  the  acknowledging  God's  sovereignty  over  us, 
 
 1  Pet.  v.  6.  Jer.  v.  22.  Gen.  xviii.  27. 
 
 2.  Of  our  sins  against  Him,  1  Tim.  i.  15.  Rom.  ii.  19. 
 
 1.  Original,  Ps.  li.  5. 
 
 2.  Actual,  Ezra  ix.  6. 
 
 1.  Many,  Ps.  xix.  12;  xl.  12. 
 
 2.  Great. 
 
 1.  Against  mercies,  Isa.  i.  2;  v.  4. 
 
 2.  Against  knowledge,  John  iii.  19. 
 
 3.  Against  vows  in  baptism. 
 
 3.  Of  our  sinfulness,  Isa.  i.  5,  6.  Luhe  xviii.  11,  13. 
 
 1.  In  our  understandings,  Gen.  vi.  5. 
 
 2.  Wills,  Rom.  vii.  22,  23,  24. 
 
 4.  In  acknowledging  God's  mercy  in  all  we  have, 
 
 1  Chron.  xxix.  14.  Lam.  iii.  22. 
 
 5.  In  admiring  the  ways  and  works  of  God,  Rom.  xi. 
 
 33,  34. 
 
 6.  In  submitting  to  the  judgments  of  God,  1  Sam. 
 
 iii.  18.  Job  i.  21. 
 
 7.  Cheerfully  undertaking  what  He  enjoins,  Philip. 
 
 ii.  8.  2  Sam.  vi.  22. 
 
 8.  In  laying  aside  all  high  thoughts  of  ourselves,  espe- 
 
 cially before  God,  Rev.  iv.  10.  Luhe  xviii.  11. 
 
 9.  In  renouncing  our  own  righteousness  before  God, 
 
 Isa.  lxiv.  6.  Luhe  xvii.  10. 
 10.  In  denying  ourselves  for  Him. 
 
Thesaurus  Theologicus. 
 
 159 
 
 Use. 
 
 Labour  to  be  humble. 
 Consider, 
 
 1.  God  requires  it,  Mic.  vi.  8. 
 
 2.  Christ  Himself  practised  it,  Matt.  xi.  29. 
 
 3.  Your  Christian  calling  requires  it. 
 
 4.  Humility  is  the  best  sacrifice,  Ps.  li.  17. 
 
 5.  God  dwells  with  the  humble,  Isa.  lvii.  15. 
 
 6.  Humility  is  necessary, 
 
 1.  For  getting  wisdom,  Prov.  xi.  2. 
 
 2.  For  attaining  grace  and  holiness,  Prov.  iii.  5,  6. 
 
 3.  For  the  performance  of  all  duties,  Zeph.  ii.  3.  Acts 
 
 xx.  19. 
 
 4.  For  preserving  unity  in  the  church,  Jam.  iv.  1. 
 
 5.  For  diverting  judgments,  2  Chron.  vii.  14  ;  xii.  7. 
 
 7.  It  is  the  best  ornament  of  the  soul,  1  Pet.  v.  5. 
 
 8.  There  are  many  promises  made  to  the  humble. 
 
 1.  God  will  respect  them,  Tsa.  lxvi.  2.  Ps.  cxxxviii.  6. 
 
 2.  He  will  give  them  grace,  Prov.  iii.  34.  Jam.  iv.  6. 
 
 1  Pet.  v.  5. 
 
 3.  God  will  exalt  them,  Jam.  iv.  10.  1  Pet.  v.  6. 
 
 4.  Reward  them  with  all  good  things,  Prov.  xxii.  4. 
 Means. 
 
 1 .  Pray,  Jam.  i.  5,  6. 
 
 2.  Meditate  upon  the  greatness  of  God,  Job  xlii.  5,  6. 
 
 3.  Often  think  upon  thine  own  vileness,  Gen.  xviii.  27  ; 
 
 xxii.  10.  Isa.  xl.  6. 
 
 II.  Humility  towards  men. 
 Which  consisteth, 
 
 1.  In  not  having  too  high  thoughts  of  ourselves  in  respect 
 
 of  others,  Rom.  xii.  3.  Not  exalting  or  carrying 
 ourselves  above  our  degree,  2  Cor.  x.  13,  14,  15. 
 
 2.  In  avoiding,  or  at  least  not  affecting,  any  outward 
 
 signs  of  height  and  eminence  in  the  world,  Matt. 
 
 xxiii.  5,  6,  8,  12.  Ps.  cxxxi.  1. 
 
 3.  In  having  just  and  honourable  thoughts  of  others, 
 
 esteeming  them  better  than  ourselves,  Philip,  ii.  3. 
 
160 
 
 Thesaurus  Theologicus. 
 
 Ephesians  iv.  2. 
 And  meekness,  with  long-suffering,  forbearing  one  another. 
 
 I.  Christians  should  be  meek. 
 
 1.  What  is  meekness ?    It  consisteth, 
 
 1.  In  being  slow  to  anger,  Prov.  xiv.  17.  Jam.  i.  19. 
 
 2.  In  suppressing  unjust  anger. 
 
 Anger  may  be  unjust, 
 
 1.  By  the  cause. 
 
 1.  When  it  is  for  no  cause,  Matt.  v.  22. 
 
 2.  For  an  unjust  cause. 
 
 2.  By  the  effects. 
 
 1.  Execrations,  curses,  Ps.  cvi.  33. 
 
 2.  Unfitness  for  duty,  Luke  xxi.  19. 
 
 3.  By  the  end,  when  it  is  not  for  God's  glory,  Prov. 
 
 xxi.  24. 
 
 4.  When  it  is  too  long,  JEph.  iv.  26. 
 
 3.  In  regulating  just  anger,  Gen.  xlix.  7.  Jam.  i.  20. 
 Use. 
 
 Be  meek. 
 Consider, 
 
 1.  It  is  commanded,  Col  iii.  12. 
 
 2.  The  saints  were  so,  1  Thess.  ii.  7.  Num.  xii.  3. 
 
 3.  Christ  was  so,  Matt.  xi.  29  ;  xxi.  5.  Isa.  liii.  7. 
 
 4.  It  is  an  argument  of  wisdom,  Lam.  iii.  13. 
 Nullum  enim  est  argumentum  magnitudinis  certius, 
 
 quam  nihil  posse  quo  instigeris  accidere.  —  Senec. 
 [de  Ira,  iii.  6.]  Prov.  xvi.  32. 
 
 5.  It  is  profitable. 
 
 1.  God  will  teach  the  meek  His  way,  Ps.  xxv.  9. 
 
 2.  He  will  lift  them  up,  Ps.  cxlvii.  6. 
 
 3.  Save  them,  Ps.  cxlix.  4. 
 
 4.  They  are  blessed,  Matt.  v.  5.  Ps.  xxxvii.  11. 
 
 II.  Christians  should  forbear  one  another. 
 Mzru  /AaxgoQu/Aiaz'  atvs%6fierit  u7J.rj7.ojv  ev  dyd'zr,. 
 
Thesaurus  Theologicus. 
 
 161 
 
 What  is  the  purpose  of  these  words  ? 
 
 1.  Negatively. 
 
 1.  Not  that  magistrates  should  forbear  punishing 
 
 offenders,  Rom.  xiii.  4. 
 
 2.  Not  that  we  should  suffer  one  another  to  lie  in 
 
 sin,  Lev.  xix.  17. 
 
 2.  Positively. 
 
 1.  Not  to  revenge   ourselves   of  private  wrongs, 
 
 Rom.  xii.  17. 
 
 1.  Because  vengeance  belongeth  to  the  magistrate, 
 
 Rom.  xiii.  4.  1  Pet.  ii.  14. 
 
 2.  No  man  is  judge  in  his  own  cause. 
 
 3.  By  private  revenge  we  cannot  attain  the  ends 
 
 of  vengeance. 
 Which  are, 
 
 1.  To  amend  the  injurer,  Rom.  xiii.  4. 
 
 2.  To  terrify  others,  and  make  them  better. 
 
 3.  For  the  peace  of  others,  1  Tim.  ii.  2. 
 
 4.  Judgment  belongs  properly  to  God,  Deut. 
 
 xxxii.  35.  Rom.  xii.  19.  Heb.  x.  30.  And 
 therefore  it  belongs  to  His  officers. 
 
 2.  Not  to  hate  others. 
 
 1 .  For  their  failings  in  life. 
 
 For, 
 
 1.  We  are  not  to  sin  because  others  do. 
 
 2.  We  all  fail,  Jam.  hi.  2.  Eccles.  vii.  20. 
 
 2.  Not  for  their  hatred  to  us,  Matt.  v.  44. 
 
 3.  Not  for  their  contrariety  in  opinion   to  us, 
 
 Rom.  xiv.  1  ;  xv.  1. 
 
 Use. 
 
 Forbear  one  another,  Rom.  xii.  21. 
 
 1.  God  commands  it,  Lev.  xix.  18.  Rom.  xii.  17. 
 
 2.  God  forbears  and  loves  us,  Matt.  v.  44.  Rom.  v. 
 
 6,  7,  8. 
 
 3.  Christ  left  us  an  example,  1  Pet.  ii.  21,  22,  23. 
 
 4.  We  are  all  Christians,  1  Pet.  ii.  17. 
 
 5.  We  must  ere  long  be  all  together  before  our  supreme 
 
 Judge,  2  Cor.  v.  10. 
 
 M 
 
162 
 
 Thesaurus  Theoloyicus, 
 
 Ephesians  iv.  22. 
 
 That  ye  put  off,  concerning  the  former  conversation ,  the 
 old  man,  &c. 
 
 We  are  to  put  off  the  old  man, 
 
 1.  What  means  putting  off? 
 
 What  is  here  called  drroQ'so-Qai,  "  putting  off,"  is  else- 
 where called,  "  laying  aside,"  Heb.  xii.  1.  1  Pet.  ii.  1. 
 ".Mortification,"  Col.  iii.  5.  "Crucifying  the  flesh," 
 Gal.  v.  24.    "  Denying  ourselves,"  Matt.  xvi.  24. 
 
 It  is  a  metaphor,  taken  for  putting  off  of  old  clothes  ; 
 and  implies, 
 
 1.  That  we  have  the  old  man  on  till  our  conversion, 
 
 Eph.n.  2,  3. 
 
 2.  That  we  should  now  put  it  off,  and  lay  it  aside, 
 
 1  Pet.  iv.  3. 
 
 3.  So  as  never  to  take  it  up  again,  2  Pet.  ii.  22. 
 
 2.  What  old  man?    Not  the  substance,  but  ill  qualities 
 
 of  all  old  things  which  we  have  by  nature,  2  Cor. 
 v.  17. 
 
 ria/.G/oy  avQzfj)~ov  ou  rr]v  tpvav  S'/.d/.sdsv,  d7<.Xd  rr,v  rrtg  d^aiT'iug 
 h'ioyuav.  Ovos  ydg  rb  cw/za  o  /Sacr/^o/xsvoj  d-rror'ihrrxi, 
 a>.Xd  rr,g  a(aasr/a:  rb  rrr^aoov  svdv/xcc. —  Tlieodoret.  [in 
 Ep.  ad  Eph.  iv.  22.  torn.  iii.  p.  310.] 
 
 Ozag  6ti  to  fLiv  v<7oy.st/nsvov  sv  Icti,  ru  ds  svb-j/MUTCt  diio,  to  ts 
 exdvo/zzvov,  xai  rb  evdvSflbem — Chrysost.  [in  Ep.  ad  Eph. 
 Horn.  xiii.  torn.  xi.  p.  98,  A.] 
 
 1.  Old  ignorance,  Eph.  iv.  17,  18  ;  v.  8. 
 
 2.  Old  sins,  1  Cor.  vi.  11.  Col.  iii.  8,  9.  Eph.  iv.  31,32. 
 
 1.  Covetousness,  Eph.  iv.  28.  Matt.  xxi.  13. 
 
 2.  Voluptuousness,  Tit.  ii.  11,  12. 
 
 3.  Pride. 
 
 3.  Old  false  ways  of  worship,  Isa.  ii.  20.  Jer.  vi.  16. 
 
 4.  Old  presumption,  Rom.  vii.  9,  10. 
 
Thesaurus  Theologicus. 
 
 163 
 
 5.  Old  thoughts,  Jer.  iv.  14. 
 
 6.  Old  words,  Eph.  iv.  25,  29. 
 
 7.  Old  actions. 
 
 1.  Natural,  1  Cor.  x.  31. 
 
 2.  Civil,  2  Cor.  iii.  17. 
 
 3.  Spiritual. 
 
 1.  Our  old  careless  performance  of  them,  Ezek. 
 
 xxxiii.  31 . 
 
 2.  Our  old  resting  in  them,  Gal.  vi.  15.  Isa.  lxiv.  6. 
 3.  What  necessity  is  there  of  our  putting  off  the  old 
 
 man  ? 
 
 Till  then, 
 
 1.  We  are  enemies  to  God,  Rom.  viii.  7.  Ps.  vii.  11. 
 
 2.  Nothing  we  do  is  accepted,  Prov.  xv.  8 ;  xxi.  4. 
 
 Isa.  i.  11,  12,  13;  lxvi.  3.  Matt.  vii.  18. 
 
 3.  We  cannot  perform  any  duty  aright,  John  xv.  5. 
 
 4.  Nor  enjoy  the  benefit  of  duties,  1  Cor.  ii.  14. 
 
 5.  Our  sins  cannot  be  pardoned,  Acts  viii.  22,  23.  Luke 
 
 xiii.  3.  Isa.  Iv.  7. 
 
 6.  Nor  our  persons  reconciled  to  God,  Rom.  v.  1. 
 
 7.  There  is  a  curse  upon  us,  and  all  we  have,  Mai.  ii.  2. 
 
 Gal.  iii.  10. 
 
 8.  We  are  not  true  Christians,  2  Tim.  ii.  19, 
 
 9.  But  Satan's  slaves,  2  Tim.  ii.  26. 
 
 10.  In  continual  danger  of  hell-fire,  Rom.  viii.  1. 
 Uses. 
 
 1.  Examine  whether  you  have  put  off  those  old  things 
 
 or  no. 
 
 1.  Were  you  ever  convinced  of  your  sins?  Acts  ii.  37. 
 
 2.  Have  you  been  really  humbled  for  them?  Ps.  Ii. 
 
 3.  4,  5. 
 
 3.  Do  you  loath  and  abhor  yourselves  upon  every 
 
 remembrance  of  them?  Job  xl.  4. 
 
 4.  Have  you  quite  forsaken  them,  as  not  to  love  and 
 
 delight  in  them  ? 
 
 5.  Do  you  find  yourselves  and  inclinations  altered  and 
 
 changed?  2  Cor.  v.  17. 
 
 2.  Put  off  this  old  man. 
 
 Consider, 
 1 .  It  is  corrupt. 
 
164 
 
 Thesaurus  Theologicus. 
 
 2.  God  hath  given  you  means  whereby  to  do  it. 
 
 3.  You  have  continued  in  your  sins  too  long  already, 
 
 Rom.  xiii.  11.  1  Pet.  iv.  3;  and  the  longer  you 
 keep  it  on  the  worse  it  will  be. 
 
 4.  It  is  a  thing  that  must  be  done,  or  you  undone  for 
 
 ever;  for  the  new  man  cannot  be  put  on  till  the 
 old  be  put  off. 
 
 Ephesians  iv.  23,  [24]. 
 
 And  be  renewed  in  the  spirit  of  your  mind.    [And  that 
 ye  put  on  the  new  man.~\ 
 
 I.  [Be  renewed  in  the  spirit  of  your  mhid.~\ 
 
 1.  What  is  the  spirit  of  the  mind? 
 
 The  whole  soul  ;  not  only  the  inferior  faculties,  but 
 supreme  too  :  the  mind,  and  so  the  whole  man. 
 
 2.  How  renewed  in  that  ? 
 
 1.  In  the  understanding,  1  Cor.  ii.  2. 
 
 2.  Thoughts,  Ps.  i.  2;  lxiii.  6;  exxxix.  18. 
 
 3.  Conscience,  Tit.  i.  15.  1  Tim.  iv.  2.  Acts  xxiv.  16. 
 
 4.  Will,  John  v.  40;  viii.  44.  Ps.  lxxiii.  25. 
 
 5.  Affections,  Col.  iii.  2. 
 
 1.  Love,  1  John  ii.  15.  Matt.  xxii.  37. 
 
 2.  Desire,  Ps.  xxvii.  4;  xlii.  1,  2. 
 
 3.  Joy,  Rom.  v.  2,  3,  4. 
 
 1.  In  God,  1  Pet.  i.  8. 
 
 2.  In  a  good  conscience,  2  Cor.  i.  12. 
 
 4.  Hatred,  Ps.  cxix.  113. 
 
 5.  Grief,  2  Cor.  vii.  10. 
 
 1.  For  sin  more  than  suffering,  Job  xxxvi.  21. 
 
 2.  For  sin,  because  it  is  sin. 
 
 Use. 
 
 Labour  after  this  renewing  of  the  spirit. 
 
Thesaurus  Theologians. 
 
 165 
 
 1.  Until  thus  renewed,  you  are  still  in  your  sins. 
 
 2.  External  reformation  is  nothing  worth,  without  in- 
 
 ternal renovation. 
 
 3.  Therefore,  unless  renewed,  undone. 
 II.  We  must  put  on  the  new  man. 
 
 1.  What  is  the  new  man  ? 
 
 1.  Negatively. 
 
 1.  Not  as  if  there  was  a  substantial  change. 
 
 2.  Noras  if  we  should  seek  after  a  new  faith,  J<?r.  vi.16. 
 [Cum  credimus,  nihil  desideramus  ultra  credere.] 
 
 Hoc  [enirri]  credimus,  j)rius  non  esse  quod  ultra 
 credere  debemus. —  Tertull.  [de  Pr&scr.  Hair,  c.7.] 
 
 3.  Nor  as  if,  in  this  life,  we  could  have  all  new  and 
 
 no  old,  Bom.  vii.  21,  22,  23. 
 
 2.  Positively.    It  consisteth  in  the  moral  change, 
 
 1.  Of  our  inclinations, 
 
 2.  Actions,  from  sin  to  God. 
 
 2.  What  are  the  properties  of  this  new  man  ? 
 
 1.  It  is  supernatural,  created  by  God,  2  Cor.  v.  17. 
 
 Ps.  li.  10. 
 
 This  creation  exceeds  the  other. 
 
 1.  That  out  of  nothing,  this  from  sin. 
 
 2.  That  cost  God  only  His  word,  this  His  Son. 
 
 3.  That  hath  only  a  natural,  this  a  moral  excellency, 
 
 and  actually  glorifies  God. 
 
 2.  It  is  created  after  God  in  His  likeness,  1  Pet.  i.  15. 
 
 3.  It  partakes  of  the  divine  nature,  2  Pet.  i.  4. 
 
 4.  It  prepares  a  man  for  every  good  work,  Eph.  ii.  10. 
 
 5.  It  inclines  the  soul  wholly  to  God,  2  Cor.  v.  14. 
 
 6.  It  lifts  a  man  above  himself,  and  so  makes  him 
 
 happy  even  here. 
 
 7.  It  is  incorruptible  and  everlasting,  1  Pet.  i.  23. 
 
 3.  What  necessity  of  this  new  man? 
 
 1.  We  were  all  born  in  sin,  Eph.  ii.  2. 
 
 2.  We  have  all  lived  in  sin,  Eccles.  vii.  20.  1  John  i.  8. 
 
 3.  Hence  we  are  obnoxious  to  all  misery,  Lam.  iii.  22. 
 
 1.  Temporal. 
 
 2.  Eternal. 
 
 4.  So  long  as  we  continue  in  our  old  sins,  we  are  not 
 
 capable  of  happiness. 
 
166 
 
 Thesaurus  Theologicus. 
 
 1 .  Because  of  God's  decree,  Heb.  xii.  14.  Luke  xiii.  3. 
 
 2.  Because  of  the  nature  of  true  happiness,  1  Cor. 
 
 ii.  14. 
 
 5.  Hence  putting  on  the  new  man  is  necessary  to  all 
 true  happiness. 
 
 1.  To  the  peace  of  conscience,  2  Cor.  i.  12. 
 
 2.  To  the  favour  of  God,  Rom.  v.  1.  lsa.  i.  16,  17,  18. 
 
 3.  To  the  getting  to  heaven,  1  Cor.  xv.  50. 
 
 SE. 
 
 Put  on  this  new  man. 
 Obj.  It  is  only  God's  work,  Eph.  iv.  20,  21. 
 Ans.  But  He  doth  it  by  His  word,  Acts  iii.  6.  John 
 
 xi.  43.  Gen.  i.  3. 
 Consider, 
 
 1.  You  enjoy  the  means  whereby  God  works  it,  Acts 
 
 iii.  6. 
 
 2.  This  is  the  end  of  Christ's  incarnation  and  passions, 
 
 Acts  iii.  26. 
 
 3.  It  is  the  end  of  His  word  revealed,  John  xx.  31. 
 
 4.  Of  all  His  providences,  Heb.  xii.  10. 
 
 5.  Of  all  others,  and  this  present  ordinance. 
 
 Ephesians  v.  1. 
 Be  ye  therefore  followers  of  God,  as  dear  children. 
 
 L  What  is  it  to  follow  God? 
 
 1.  To  do  what  He  doth. 
 
 2.  Because  He  doth  it :  vmitandi  studio. 
 
 3.  As  He  doth  it. 
 II.  Why  follow  God? 
 
 1.  We  are  His  dear  children,  1  John  iii.  L  Matt.  v.  45. 
 
 Luke  vi.  35. 
 
 2.  Because  we  were  made  in  His  image,  Gen.  i.  26. 
 
 3.  Holiness  consisteth  in  the  imitation  of  God,  1  Pet.  i.  15. 
 
Thesaurus  Theologicus. 
 
 167 
 
 III.  Wherein  should  we  follow  God? 
 
 1 .  Negatively. 
 
 1.  Not  in  acts  of  omnipotence. 
 
 2.  Nor  in  acts  of  His  sovereignty,  Ex.  xi.  2. 
 
 3.  Nor  in  acts  of  revenge,  Rom.  xii.  19. 
 
 2.  Positively. 
 
 1.  In  wisdom,  1  Tim.  i.  17. 
 
 1.  Knowing  Him,  1  Chron.  xxviii.  9. 
 
 2.  Knowing  ourselves,  2  Cor.  xiii.  5. 
 
 3.  Knowing  all  things  that  concern  us. 
 
 2.  In  prudence. 
 
 1.  In  the  performance  of  all  actions,  Gen.  i.  ult. 
 
 2.  In  the  management  of  all  our  affairs. 
 
 3.  In  truth,  Ex.  xxxiv.  6. 
 
 1.  In  what  we  speak,  Eph.  iv.  25. 
 
 2.  In  what  we  promise,  Tit.  i.  2.  Heb.  xiii.  5,  6. 
 
 4.  Justice,  Rom.  xiii.  7. 
 
 5.  Mercy,  Ps.  ciii.  8,  9,  10. 
 
 1.  In  relieving  others'  necessities,  1  Tim.  vi.  17. 
 
 2.  In  pitying  others'  miseries,  Rom.  xii.  15. 
 
 3.  In  forgiving  others'  injuries,  Eph.  iv.  32. 
 
 6.  Love. 
 
 1.  Loving  Him  above  all  things,  Deut.  vi.  5. 
 
 2.  In  loving  others,  though  enemies,  Matt.  v.  44. 
 
 7.  In  humility  and  meekness,  Matt.  xi.  28. 
 
 8.  In  holiness,  1  Pet.  i.  15. 
 Uses. 
 
 1 .  Reproof.    How  far  short  have  we  come  of  this  ? 
 
 2.  Exhortation. 
 
 1.  Motives. 
 Consider, 
 
 1.  He  is  the  best  Exemplar. 
 
 2.  Unless  you  follow  Him,  you  will  follow  Satan, 
 
 John  viii.  44. 
 
 3.  If  you  follow  Him  here,  you  shall  come  to  Him 
 
 hereafter. 
 
 2.  Means. 
 
 1.  Deny  yourselves,  Matt.  xvi.  24. 
 
 2.  Consider  how  others  have  followed  Him,  1  Cor. 
 
 xi.  ]. 
 
168  Thesaurus  Theologicus. 
 
 3.  Live  always  as  under  His  eye,  Ps.  cxxxix.  6,  7. 
 
 4.  Exercise  yourself  continually  in  good  works,  Acts 
 
 xxiv.  16. 
 
 5.  Pray  without  ceasing,  1  Thess.  v.  17.  Jam.  i.  5. 
 
 Ephesians  v.  14. 
 
 Jffierefore  He  saith,  Awake,  thou  that  steepest,  and  arise 
 from  the  dead,  and  Christ  shall  give  thee  light. 
 
 I.  He  saith. 
 
 1.  The  prophet,  Isa.  xxvi.  19,  21  ;  lx.  1. 
 
 2.  The  apostle  from  the  Spirit,  XVp\  EN?- 
 
 3.  Or  the  gospel  by  its  ministers. 
 
 II.  Thou  that  steepest,  awake. 
 
 1 .  What  sleep  ?    There  is, 
 
 1.  Natural  sleep,  properly  so  taken. 
 
 2.  Improperly. 
 
 1.  For  death,  Jer.  li.  39. 
 
 2.  For  spiritual  safety,  Ezek.  xxxiv.  25. 
 
 3.  Carnal  security,  and  a  state  of  sin,  Rom.  xiii. 
 
 10,  11.  1  Thess.  v.  6. 
 
 1.  Such  are  good  for  nothing. 
 
 2.  Fear  nothing. 
 
 3.  Care  for  nothing. 
 
 4.  Enjoy  nothing. 
 
 5.  Have  no  thoughts,  but  dreams  and  fancies. 
 
 2.  Awake,  that  is,  be  converted,  1  Cor.  xv.  34. 
 
 III.  Arise  from  the  dead. 
 
 1.  There  is  a  spiritual  death,  from  which  we  should  arise, 
 Eph.  ii.  1.    Such  as  are  in  sin,  are  dead,  1  Tim.  v.  6. 
 
 1.  Because  they  are  insensible. 
 
 2.  Abominable,  Ps.  liii.  1,  3. 
 
 3.  In  a  state  of  separation  from  Christ  our  life,  John 
 
 xiv.  6. 
 
Thesaurus  Theologicus. 
 
 169 
 
 2.  Temporal  death,  from  which  we  shall  arise,  1  Cor. 
 xv.  52. 
 
 Concerning  this  resurrection,  note, 
 
 1.  Our  souls  never  die,  Eccles.  xii.  7. 
 
 2.  These  souls,  though  separated,  are  inclined  to  their 
 
 bodies. 
 
 3.  Therefore,  at  the  end  of  the  world,  the  body,  though 
 
 in  dust,  shall  be  made  fit  for  the  soul  again. 
 
 4.  Then  shall  the  soul  be  re-united  to  it ;  so  as  to  make 
 
 the  same  man  or  person. 
 
 5.  Both  soul  and  body  shall  appear  before  God's  judg- 
 
 ment-seat, 2  Cor.  v.  10. 
 
 6.  Both  punished  in  hell,  if  sinful. 
 
 7.  If  righteous,  glorified  in  heaven,  Job  xix.  25. 
 IV.  And  He  shall  give  thee  light. 
 
 1.  Spiritual  in  this  life,  John  i.  4,  9. 
 
 2.  Eternal,  whereby  wre  shall  see, 
 
 1,  God,  1  Cor.  xiii.  12.  John  xvii.  3. 
 
 2.  In  Him  all  things  that  can  make  us  happy. 
 Uses. 
 
 1.  Rouse  up  yourselves  from  your  spiritual  security. 
 
 2.  Lay  hold  upon  Christ  to  quicken  you. 
 
 3.  See  that  ye  walk  circumspectly,  Eph.  v.  15. 
 
 4.  Often  meditate  upon  your  resurrection,  and  prepare  for  it. 
 
 Ephesians  v.  15. 
 
 See  then  that  ye  walk  circumspectly,  not  as  fools,  but 
 as  wise. 
 
 It  is  our  wisdom  to  ivalk  circumspectly,  Prov.  iv.  26. 
 I.  What  is  it  to  walk  circumspectly  ? 
 
 To  it  are  required, 
 
 1.  Knowledge,  Prov.  ii.  10,  11. 
 
170 
 
 Thesaurus  Theologicus. 
 
 1.  Of  the  way  we  are  to  walk  in,  Jer.vi.  16.  Matt. 
 
 vii.  14. 
 
 2.  Of  the  person  we  walk  with,  Gen.  v.  22.  Heb. 
 
 xi.  5. 
 
 3.  Of  the  end  we  walk  to,  1  Pet.  i.  9. 
 
 2.  Faith  in  Christ  to  direct  us  in  our  going,  John  xv.  5. 
 
 2  Cor.  v.  7. 
 
 3.  Diligent  keeping  our  hearts,  Prov.  iv.  23.  Luke  vi.  45. 
 
 4.  Prudent  foreseeing  of  dangers,  and  providing  for  the 
 
 future,  Prov.  xxii.  3.  Deut.  xxxii.  29. 
 
 5.  A  walking  by  rule,  Heb.  xii.  13.  Gal.  vi.  16. 
 II.  Wherein  should  we  walk  circumspectly  ? 
 
 1.  In  our  relations. 
 
 1.  Political,  Rom.  xiii.  1  Pet.  ii.  13.  1  Tim.  ii.  1. 
 
 2.  Conjugal,  Eph.  v.  25. 
 
 3.  Economical,  Gen.  xviii.  19.  JosA.  xxiv.  15. 
 
 4.  Christian,  1  ii.  17. 
 
 2.  Oar  vocations. 
 It  is  supposed, 
 
 1.  That  wre  have  some  calling,  Josh.  i.  8.  Ps.  xci.  11. 
 
 2.  That  it  is  lawful. 
 
 Rules. 
 
 1.  Mind  your  own  calling,  1  Thess.  iv.  11. 
 
 2.  Be  industrious  in  it,  Eph.  iv.  28.  Prov.  vi.  9,  10,  11. 
 
 3.  Be  just  and  faithful  in  it,    1    Thess.  iv.  6.  Jer. 
 
 xvii.  11. 
 
 4.  Trust  only  on  God  for  His  blessing  upon  your  en- 
 
 deavours, Deut.  viii.  18.  Prov.  x.  22. 
 
 5.  Let  not  your  particular  justle  out  your  general  call- 
 
 ing, Philip,  iii.  20.  1  Tim.  v.  8. 
 
 3.  Our  conditions,  Philip,  iv.  11,  12. 
 1.  Prosperity. 
 
 1.  Doat  not  upon  it,  Ps.  Ixii.  10.     You  know  not 
 
 but  it  may  prove  your  ruin. 
 
 2.  Be  thankful  to  God,  and  improve  it   for  His 
 
 honour,  Deut.  xxviii.  47.  Prov.  iii.  9. 
 
 3.  Have  a  care  of  being  ensnared  by  it,  Ps.  cxix.  67. 
 
 1.  So  as  to  lessen  your  love  to  God. 
 
 2.  And  increase  it  to  the  world. 
 
 4.  Provide  for  a  change,  Job  iii.  25.  Prov.  xxiii.  5. 
 
Thesaurus  rl  heologicus. 
 
 171 
 
 5.  Consider   the   afflictions  of  others,  Amos  vi.  6. 
 1  Tim.  vi.  17. 
 2.  Adversity,  Eccles.  vii.  14. 
 
 L.  Acknowledge  God  in  it,  His  mercy,  justice,  power, 
 Heb.  xii.  6.  Jo6  i.  21. 
 
 2.  Look  upon  it  as  less  than  thou  deservest,  Ezra 
 
 ix.  13.  Lam.  iii.  22,  39. 
 
 3.  Do  not  aggravate  your  miseries  by  being  impa- 
 
 tient under  them,  Luke  xxi.  19. 
 Levins  jit  patientia, 
 Quicquid  cor  rig  ere  est  nefas. 
 
 Horat.  [Carm.  i.  24.  19,  20.] 
 
 4.  Make  not  haste  to  be  delivered  from  them,  Lsa. 
 
 xxviii.  16.  Prov.  xxviii.  20,  22.  1  Tim.  vi.  9. 
 
 5.  Trust  only  in  God. 
 
 1.  To  support  you  under  them,  2  Cor.  i.  4. 
 
 2.  To  deliver  you  from  them,  2  Cor.  i.  10. 
 
 6.  Improve  them  aright,  Ps.  cxix.  71.  Heb.  xii.  10. 
 
 4.  Temptations. 
 
 1.  Be  always  on  your  watch,  Mark  xiii.  37. 
 
 2.  Resist  them  at  first,  Jam.  iv.  7. 
 
 3.  Look  up  to  God  alone  for  help,  2  Cor.  xii.  8. 
 
 5.  Words ;  have  a  care  of, 
 
 1.  The  matter,  Tit.  iii.  1,  2. 
 
 2.  The  manner,  Dent,  xxviii.  58. 
 
 3.  The  measure,  Prov.  xvii.  27  ;  xxix.  11. 
 
 4.  The  season,  Prov.  xv.  23. 
 
 5.  The  end,  Eph.  iv.  29. 
 
 Consider  Ps.  xxxix.  1.  Jam.  i.  26.  Matt.  xii.  36. 
 
 6.  Actions. 
 
 1.  Natural,  1  Cor.  x.  31. 
 
 2.  Civil. 
 
 3.  Spiritual,  1  P^.  iv.  7.  Co/,  iv.  2. 
 III.  Reasons  for  our  walking  circumspectly . 
 
 This  is  our  wisdom  ;  for, 
 
 1.  It  is  the  safest  way,  Prov.  iii.  21,  23 ;  x.  9. 
 
 2.  The  most  pleasant  and  comfortable. 
 
 3.  The  most  honourable  walking,  1  Sam.  ii.  30. 
 
 4.  The  most  gainful,  1  Tim.  iv.  8. 
 
 5.  The  only  way  to  heaven,  Heb.  xii.  14. 
 
172 
 
 Thesaurus  Theologkus. 
 
 Walk  thus  wisely. 
 
 1.  God's  eye  is  always  upon  you,  Prov.  v.  21. 
 
 2.  The  devil  always  about  you,  1  Pet.  v.  8. 
 
 3.  Heaven  will  make  amends  for  all  your  care  and  cir- 
 
 cumspection. 
 
 Ephesians  v.  16. 
 
 Redeeming  the  time,  because  the  days  are  evil. 
 
 CoLOSSIANS  iv.  5. 
 
 We  ought  to  redeem  our  time,  Matt.  x.  16. 
 L  What  is  time?  Kaigog. 
 
 1.  Sometimes  the  same  with  XsCvos*  og/l/Aog  xirqrtui  neurit  to 
 
 rgorsQot  xal  vtrtpt.  —  Aristot.  [Nat.  Auscu.lt.  iv.  11. 
 §7.] 
 
 2.  Sometimes  for  opportunity.  Eph.  vi.  18,  'Ev  *arri  wtu^S. 
 II.  What  is  it  to  redeem  our  time? 
 
 1.  In  the  first  sense,  for  our  abode  on  earth. 
 
 1.  We  all  come  hither  upon  business. 
 
 1.  To  serve  God,  John  xvii.  4.  Prov.  xvi.  4. 
 
 2.  To  save  our  souls,  Philip,  ii.  12. 
 
 2.  To  have  a  set  time  to  do  it  in,  Job  vii.  1,2;  xiv.  14. 
 
 3.  This  time  is  but  short,  Job  xiv.  1,  Ps.  xxxix.  5. 
 
 4.  W  e  have  spent  much  of  this  time  in  doin^  nothing 
 
 of  our  business,  or  very  little. 
 
 5.  W  e  have  made   ourselves  more  work  here,  Jer. 
 
 vii.  26. 
 
 6.  Hence  we  may  be  said  to  have  lost  our  time. 
 
Thesaurus  Theologicus. 
 
 173 
 
 7.  Therefore  our  double  diligence  for  the  future  is  our 
 redemption  of  lost  time,  and  so  we  may  get  it  up 
 again,  2  Pet.  ii.  10. 
 
 III.  How  must  we  redeem  our  time? 
 
 1.  Repent  of  that  you  have  lost,  Ps.  xxv.  7.  Job  xiii.  26. 
 
 2.  Make  the  best  advantage  of  what  you  have. 
 
 1.  Be  sure  to  set  apart  some  time  every  day  for  your 
 
 great  work,  Acts  iii.  2. 
 
 2.  Do  not  trifle  that  time  away,  Eccles.  ix.  10. 
 
 3.  Let  all  other  times  be  spent  with  some  reference  to 
 
 that,  Luke  i.  75. 
 
 4.  Look  upon  that  day  as  lost,  wherein  you  have  not 
 
 done  some  particular  advantage  to  your  souls. 
 Diem  perdidi. — [See  Sueton.  Tit.  c.  8.] 
 
 5.  In  time  of  health,  lay  up  against  sickness,  Isa. 
 
 xxxviii.  1,  2,  3. 
 
 IV.  Redeem  the  time,  that  is,  the  opportunity;  that  is,  lay 
 
 hold  on  all  opportunities,  whatsoever  they  cost. 
 
 1.  For  doing  good. 
 
 1.  For  God,  Luke  ii.  49. 
 
 2.  To  men. 
 
 1.  To  all,  Gal  vi.  10. 
 
 2.  To  good,  ibid. 
 
 3.  To  bad,  Matt.  v.  45. 
 
 4.  To  pooi-,  Proc.  xix.  17. 
 
 2.  For  receiving1  good. 
 
 1.  To  get  your  sins  pardoned. 
 
 2.  Your  minds  enlightened. 
 
 3.  Your  lusts  subdued. 
 
 4.  Your  graces  strengthened,  Philip,  iii.  11,  12,  13. 
 
 Luke  xvii.  5.  2  Pet.  i.  5. 
 As, 
 
 1.  Prayer,  Jam.  i.  5. 
 
 2.  Hearing,  Rom.  x.  17. 
 
 3.  Receiving  sacraments,  meditation. 
 
 Use. 
 
 Redeem  your  time. 
 Consider, 
 
 1.  You  have  lost  too  much  already,  1  Pet.  iv.  3. 
 
 2.  You  know  not  how  little  you  have  to  come,  Jam.  iv.  14. 
 
174 
 
 Thesaurus  Theologicus. 
 
 3.  You  have  a  great  deal  of  work  to  do. 
 
 4.  When  your  time  is  spent,  you  can  do  nothing,  Eccles. 
 
 ix.  10.  John  ix.  4. 
 
 5.  Your  time  is  none  of  your  own,  1  Cor.  vi.  19,  20. 
 
 6.  You  must  give  an  account  for  it. 
 
 7.  The  days  are  evil,  Job  xiv.  1.  Gen.  xlvii.  9. 
 
 1.  Negatively.    Not  in  themselves. 
 
 2.  Positively.    Made  so  by  us  and  men's  sins. 
 
 1.  Full  of  the  evil  of  punishment. 
 
 2.  Of  the  evil  of  sin. 
 
 3.  Full  of  temptations,  Matt.  vi.  33,  34. 
 
 Ephesians  vi.  4. 
 
 And,  ye  fathers,  provoke  not  your  children  to  wrath  : 
 hut  briny  them  up  in  the  nurture  and  admonition  of 
 the  Lord. 
 
 Provoke  not,  Col.  iii.  21. 
 
 5EX  ca/os/a,  discipline^  verbo,  exemplo,  virga,  JProv.  xxii.  15 ; 
 xxix.  15. 
 
 'Ev  touQirfq  KvgSov,  out  of  His  word,  2  Tim.  iii.  15.  Ku-rr/J'^r,, 
 
 vovQzrzh. — Hesych.  [sub  v.~\ 
 I.  In  what  ? 
 
 1.  Baptismal  vows. 
 
 1.  All  should  be  baptized,  Mark  xvi.  16.  Matt,  xxviii. 
 
 19. 
 
 2.  Particularly  children,  Mark  x.  14. 
 
 3.  But  they  must  promise  to  live  accordingly. 
 This  they  must  be  put  in  mind  of. 
 
 2.  Creed. 
 
 3.  Commandments. 
 
 4.  Prayer. 
 
 5.  Sacraments. 
 
Thesaurus  Theologicus. 
 
 II.  Why? 
 
 1.  God  commands  it  here,  and  Prov.  xix.  18;  xxii.  6. 
 
 Deut.  vi.  7. 
 
 2.  He  commends  it,  Prov.  iii.  12.  Heb.  xii.  7.  6re«.  xviii. 
 
 19. 
 
 3.  He  reproves  the  neglect,  Prov.  xiii.  24.  1  Sam.  iii.  13. 
 
 4.  Nature  requires  it. 
 
 5.  It  is  profitable, 
 
 1.  To  the  parents,  Prov.  xxix.  15,  17. 
 
 2.  To  the  children,  Prov.  xxii.  6,  15  ;   xxiii.  13,  14. 
 
 2  Tim.  iii.  15. 
 
 6.  The  Saints  have  always  done  it,  1  Sam.  i.  24.  2  2Tiw. 
 
 i.  5;  iii.  15.  Luke  i.  4.   Gen.  xviii.  19. 
 Directions. 
 
 1.  Begin  with  them  as  soon  as  they  are  capable,  Ecclus. 
 
 vi.  18;  xxx.  11,  12.  2  Tim.  iii.  15;  implied  in  cruibua. 
 
 2.  They  who  cannot  themselves,  must  get  them  taught  by 
 
 others. 
 
 3.  Send  them  to  the  minister  of  the  parish  to  instruct 
 
 them  in  it  better  than  any  other  can  do  it. 
 
 4.  Continue  till  they  come  into  the  world,  or  to  the  age 
 
 when  they  are  to  do  what  they  have  been  taught  in 
 their  childhood. 
 
 5.  Teach  them  by  example  as  well  as  precept. 
 
 Ephesians  vi.  11. 
 
 Put  on  the  ichole  armour  of  God,  that  ye  may  be  able  to 
 stand  against  the  wiles  of  the  devil. 
 
 Observation. 
 
 Christians  have  a  spiritual  warfare  to  manage  here  on 
 earth,  2  Tim.  iv.  7. 
 I.  Who  are  His  commanders  ? 
 
 1.  The  Lord  of  Hosts,  his  general,  Zech.  i.  3. 
 
176 
 
 Th esa uru s  Th eolog icu s . 
 
 2.  Christ,  his  captain,  Heb.  ii.  10. 
 
 3.  The  Holy  Ghost,  His  lieutenant,  that  supplies  the 
 
 place  of  the  absent  captain,  John  xiv.  17,  18; 
 xvi.  7. 
 
 II.  Who  doth  he  fight  for  ? 
 
 1.  For  God,  1  Sam.  xxv.  28. 
 
 2.  For  the  church  and  truth,  Jude  3.  2  Cor.  xiii.  8.  Jer. 
 
 ix.  3. 
 
 3.  For  himself,  Rev.  in.  1 1 . 
 
 III.  Whom  do  we  fight  against  1 
 
 1.  Sin  and  the  flesh. 
 
 1.  Because  it  is  an  enemy  to  God,  Rom.  viii.  7. 
 
 2.  It  fights  against  the  Spirit,  Gal.  v.  17.  Rom.  vii.  23. 
 
 3.  Unless  conquered,  it  will  destroy  us,  Rom.  viii.  6. 
 
 Col.  iii.  5. 
 
 2.  Satan,  who  is  an  enemy  both  to  God  and  us,  Eph. 
 
 vi.  11. 
 
 1.  Invisible. 
 
 2.  Subtle,  Gen.  iii.  1. 
 
 3.  Potent,  Eph.  vi.  12. 
 
 4.  Malicious. 
 
 5.  Constant,  1  Pet.  v.  8. 
 
 3.  The  world,  1  John  v.  4. 
 
 1.  The  pleasures,  that  we  be  not  taken  with  them, 
 
 1  John  ii.  15,  16. 
 
 2.  The  profits,  that  we  be  not  greedy  of  them,  Col. 
 
 iii.  5. 
 
 3.  The  honours,  that  we  do  not  thirst  after  them. 
 
 4.  The  cares,  that  we  be  not  overcharged  with  them, 
 
 Luke  xxi.  34. 
 
 5.  The  troubles,  that  we  do  not  sink  under  them,  Rom. 
 
 viii.  35,  36,  37. 
 
 IV.  How  must  we  fight  ? 
 
 1.  Circumspectly,  Eph.  v.  15. 
 
 2.  Decently  and  in  order,  1  Cor.  xiv.  40. 
 
 3.  Valiantly,  Josh.  i.  7.  Eph.  vi.  10. 
 
 V.  When  must  we  begin,  and  how  long  continue  1 
 
 1.  We  were  listed  in  baptism. 
 
 2.  Must  hold  out  till  death,  1  Cor.  xv.  58.  1  Pet.  v.  9. 
 
 Rev.  ii.  26. 
 
Thesaurus  Theologicus. 
 
 177 
 
 VI.  What  is  the  word  given  ? 
 
 The  Word  of  God,  Matt.  iv.  7,  9,  1 1 . 
 
 VII.  What  do  we  fight  for  as  the  (3%aQs7ov  ? 
 A  kingdom,  Rev.  iii.  21. 
 
 1.  Heavenly,  2  Cor.  v.  1. 
 
 2.  Peaceable,  Rom.  xiv.  17. 
 
 3.  Glorious,  1  Pet.  v.  4. 
 
 4.  Joyous,  1  Pet.  i.  8.  Ps.  xvi.  11. 
 
 5.  Everlasting  kingdom,  1  Cor.  ix.  25. 
 
 VIII.  What  armour  must  we  use  ? 
 
 That  is  here  described  in  the  following  words. 
 
 Use. 
 
 Be  valiant  and  courageous  in  this  your  spiritual  warfare. 
 Consider, 
 
 1.  It  is  for  your  life. 
 
 2.  Though  your  enemies  be  strong,  He  you  fight  under, 
 
 and  for,  is  stronger. 
 
 3.  Nothing  but  cowardice  can  lose  the  victory,  Jam.  iv.  7. 
 
 4.  If  conquered,  you  will  be  carried  captive  to  hell. 
 
 5.  If  conquer,  you  will  ride  triumphantly  into  heaven, 
 
 2  Tim.  iv.  7,  8. 
 
 Ephesians  vi.  14. 
 
 Stand  therefore,  having  your  loins  girt  about  with  truth, 
 and  having  on  the  breastplate  of  righteousness. 
 
 I.  Stand;  implying, 
 
 1.  Our  courage,  not  fearing,  1  Cor.  xvi.  13. 
 
 2.  Readiness. 
 
 3.  Resolution,  1  Cor.  iii.  8.  Eph.  iv.  27.  Jam.  iv.  7. 
 
 II.  Having  your  loins  girt  with  truth. 
 
 1.  What  loins?  1  Pet.  i.  13. 
 
 2.  Why  girt? 
 
 ZuwvffQai,  HaQo-TrXIfyedai. — Hesych.  Suid.  [sub  v.] 
 1 .  The  girdle,  cingulum,  was  insigne  militia. 
 
Thesaurus  Theologicus. 
 
 2.  To  be  always  ready,  Ex.  xii.  11.  Luke  xii.  35. 
 What  truth  must  we  be  girt  with  ? 
 
 St.  Chrysostom,  [in  Ep.  ad  Eph.  Horn,  xxiii.  torn.  xi. 
 p.  174,  seqq.~]  and  from  him  CEcumenius,  [in  Ep.  ad 
 Eph.  torn.  ii.  p.  58,  D.] 
 
 ' AXr^sia  \6yuv. 
 
 1.  As  opposed  to  error. 
 
 Sic  itaque  succingemus  lumbos  nostros,  si  parati  sumus 
 
 errori  resistere  Ambros.  [in  Ep.  ad  Eph.  vi.  14. 
 
 torn.  ii.  App.  p.  250,  D.] 
 
 1.  In  our  judgments  of  fundamentals,  Eph.  iv.  14. 
 
 1.  Concerning  the  divinity  of  Christ,  Rom.  ix.  5. 
 
 2.  Concerning  the  reality  and  meritoriousness  of 
 
 Christ's  death  and  passions,  1  John  ii.  2. 
 Heb.  vii.  25. 
 
 3.  Concerning  the  resurrection  of  the  dead,  1  Cor. 
 
 xv.  13,  14,  58. 
 
 2.  In  our  opinions  of  spiritual  and  temporal  things, 
 
 Isa.  v.  20. 
 
 1 .  The  Scriptures  are  the  standard  of  all  necessary 
 
 truths,  Matt.  xxii.  29. 
 
 2.  Yet  all  errors  and  heresies  are  pretended  to  be 
 
 drawn  from  thence  ;  which  is  occasioned, 
 
 1.  By  false  translations  ;  as  Eph.  v.  32. 
 
 To  fivGrjjgiov  tovto  /xsya  hr/v.    Sacramentum  hoc 
 magnum  est.  [Vulg.]  Matt,  xxviii.  19. 
 
 2.  The  original  itself  is  in  many  places  hard  to  be 
 
 understood.    Many  things  necessary  to  it. 
 Oj    to    6ri[jjaiv6[AZvov    acr    ccvruv    ffxcrouvrsg    [oi  Tag 
 a/p'sffug  /xsr/'ovrsg],  dX/J  u\)~?j  -^tXjf.  drro^odo^svoi  rrj 
 X'^u.—  Clem.  Alex.  [Strom,  vii'.  16.  p.  891.] 
 
 3.  The  things  themselves  are  beyond  our  appre- 
 
 hensions, 2  Pet.  hi.  16. 
 
 3.  Hence,  to  keep  us  from  error,  we  must  under- 
 
 stand the  Scriptures,  as  interpreted  by  the 
 Catholic  Church,  1  Tim.  iii.  15.  Ka6o\ix6gt 
 Holy  Catholic  Church. 
 
 2.  As  opposed  to  hypocrisy,  John  iv.  24. 
 
Thesaurus  Theologians. 
 
 179 
 
 1.  In  our  graces,  Ps.  li.  6. 
 
 2.  In  our  performances. 
 
 3.  As  opposed  to  lying,  Zech.  viii.  16.  Eph.  iv.  25. 
 4.  Why  thus  girt  ivith  truth  ? 
 
 1.  We  fight  for  the  God  of  truth,  Tit.  i.  2. 
 
 2.  Against  Satan,  the  father  of  lies,  John  viii.  44. 
 
 3.  Otherwise  we  shall  fight  against  ourselves. 
 Use. 
 
 Stand  girt  with  truth. 
 
 1 .  Otherwiseyou  will  not  be  looked  on  as  Christ's  soldiers. 
 
 2.  Your  endeavours  will  signify  nothing. 
 
 3.  You  will  certainly  be  conquered. 
 
 III.  We  must  have  on  the  breastplate  of  righteousness,  Isa. 
 lix.  17. 
 
 1.  What  righteousness? 
 
 1.  Imputed. 
 
 1.  Christ  became  man,  John  i.  14. 
 
 2.  In  our  natures  He  suffered  many  things,  Isa.  liii.  4. 
 
 3.  What  He  suffered  were  of  infinite  value. 
 
 4.  Not  for  Himself,  but  us,  Isa.  liii.  5. 
 
 5.  For  all  believers  are  united  to  Him,  John  xv.  5. 
 
 6.  And  therefore  are  looked  on  as  suffering  in  Him, 
 
 Col.  iii.  1.  Isa.  liii.  6. 
 
 7.  This  is  called  their  imputed  righteousness. 
 
 2.  Inherent. 
 
 1.  Whereby  the  heart  is  sanctified,  1  Cor.  i.  30. 
 
 2.  The  life  reformed,  so  as  to  pay  to  all  their  dues  ; 
 
 so  that  Christ  doth  not  only  pay  our  former 
 debts,  but  enables  us  to  run  into  no  more. 
 
 1.  To  God. 
 
 2.  To  man,  Matt.  vii.  12. 
 
 2.  Why  is  it  called  a  breastplate  ? 
 
 1.  Because  the  breast  is  the  seat  of  all  true  righteous- 
 
 ness, Matt.  xii.  35. 
 
 2.  It  is  the  only  defence  against  our  enemies,  Luke 
 
 xxii.  31,  32. 
 
 3.  It  animates  us,  and  makes  us  the  more  courageous, 
 
 Prov.  xxviii.  1.  2  Cor.  i.  12. 
 "OwXov  fjjiyitirov  sffriv  7)  'gsry  (3goro7g. — [Stob.  Florileg.  tit. 
 i.  torn.  i.  p.  4.  Gaisf.] 
 
 \ 
 
180 
 
 Thesaurus  Theologicus. 
 
 Use. 
 
 Put  on  this  bi^eastplate  of  righteousness. 
 Consider, 
 
 1 .  Christ  hath  purchased  it  at  a  dear  rate. 
 
 2.  He  reckons  none  as  His  soldiers  but  they  that  have  it  on. 
 
 3.  Without  it,  God  Himself  will  fight  against  you. 
 
 4.  Unless  you  have  it,  the  least  dart  will  pierce  the  heart. 
 
 5.  If  you  have  it,  you  are  sure  of  conquest,  Rom.  viii. 
 
 31,  32,  &c. 
 
 Ephesians  vi.  15,  16. 
 
 And  your  feci  shod  with  the  preparation  of  the  Gospel  of 
 peace.  Above  all,  taking  tlie  shield  of  faith,  wherewith 
 ye  shall  be  able  to  quench  cdl  the  fiery  darts  of  the 
 wicked. 
 
 J.  [  Your  feet  shod  with  the  preparation  of  the  Gospel  of  peace.] 
 
 1.  Why  shod? 
 
 1.  Shoes  are  a  sign  of  liberty;  only  slaves  went  bare- 
 
 foot. 
 
 2.  A  sign  of  mourning,  2  Sam.  xv.  30. 
 
 3.  Makes  us  go  with  less  fear  over  briars  and  thorns. 
 
 2.  What  is  the  preparation  of  the  Gospel  of  peace? 
 
 1.  Knowledge  of  the  Gospel. 
 Without  this, 
 
 1.  We  know  not  whom  we  fight  for,  Acts  xvii.  23. 
 
 2.  Nor  whom  we  fight  under,  Heh.  i.  1,2. 
 
 3.  Nor  against  whom  we  fight. 
 
 4.  Nor  how  to  fight. 
 
 5.  Nor  what  we  shall  have,  if  victorious,  2  Tim.  i.  10. 
 
 2.  Meditation. 
 
 1.  Upon  what  our  Saviour  said  and  did  in  the  Gospel, 
 
 John  xiv.  1. 
 
 2.  Upon  what  He  suffered,  1  Cor.  ii.  2. 
 
 3.  Upon  what  He  commanded,  Matt,  xxviii.  20. 
 
Thesaurus  Theologicus. 
 
 181 
 
 4.  Upon  what  He  threatened,  Matt.  xxv.  41. 
 
 5.  Upon  what  He  promised,  Matt.  xxv.  34. 
 Use. 
 
 Search  the  Gospel,  John  v.  39. 
 Consider, 
 
 1.  All  knowledge,  without    this,   is   nothing,  Matt. 
 
 xxii.  29. 
 
 2.  This  is  sufficient  to  make  us  wise  to  salvation,  2  Tim. 
 
 iii.  15,  16,  17. 
 
 3.  Without  knowledge  you  can  never  obey. 
 II.  The  shield  of  faith. 
 
 1.  What  are  the  darts  of  Satan  1 
 
 1.  Satan  is  a  bitter  enemy,  1  Pet.  v.  8. 
 
 2.  Being  incensed,  he  casts  fiery  darts,  orugoCoXog. 
 
 3.  Even  oft  at  the  best  of  men.    Adam  ;  Christ,  Matt. 
 
 iv.  J  Cor.  x.  12. 
 
 4.  At  their  heart  and  head,  so  as  to  make  them  mortal. 
 
 5.  He  casts  them  with  both  hands. 
 
 1.  Sometimes  with  the  left,  Luke  xxii.  31.  Job  i.  14. 
 
 2.  And  sometimes  with  the  right,  hand. 
 
 6.  He  casts  them  by  others,  as  well  as  with  his  own  hand. 
 
 7.  He  hath  them  ready  always,  and  every  where,  1  Pet. 
 
 v.  8. 
 
 2.  What  is  that  faith  that  is  a  shield? 
 
 1.  The  substance  of  things  hoped  for,  Heb.  xi.  1. 
 
 2.  Or  applying  Christ,  John  xx.  28. 
 
 3.  How  \s  faith  a  shield? 
 
 1.  If  he  casts  security,  faith  shews  the  danger,  Luke 
 
 xiii.  3 
 
 2.  If  presumption,  faith  shews  the  justice  of  God,  Matt. 
 
 iv.  5,  6. 
 
 3.  If  despair,  faith  shews, 
 
 1.  God's  mercy,  Ex.  xxxiv.  6. 
 
 2.  Christ's  merits,  Heb.  vii.  25. 
 
 4.  If  he  casts  gilded  darts  of  profit,  faith  shews  its 
 
 vanity,  Eccles.  i.  2. 
 
 5.  If  darts  infected  with  pleasure,  faith  shews  they  are 
 
 sweetened  poisons. 
 
 6.  If  feathered  with  honour,  faith  shews  its  lightness, 
 
 Matt.  v.  7,  8. 
 
182 
 
 Thesaurus  Theologicus. 
 
 7.  If  he  darts  vain  thoughts  in  duty,  faith  shews  God 
 present,  Ps.  cxxxix.  6,  7,  8. 
 
 Use. 
 
 Take  this  shield  of  faith. 
 Consider, 
 
 1.  You  are  in  continual  danger  of  Satan's  darts. 
 
 2.  Without  faith,  every  one  will  wound  you  mortally. 
 
 3.  With  it,  none  can  hurt  you,  Luke  xxii.  32. 
 
 Ephesiaxs  vi.  17. 
 
 And  take  the  helmet  of  salvation,  and  the  sword  of  the 
 Spirit,  which  is  the  word  of  God. 
 
 Ka/  r'/jv  t7rz2ixi$u7.aiu\>  tov  aooTr^iov  h^aah. 
 
 I.  The  helmet  of  salvation. 
 
 1 .  What  salvation  ? 
 
 1.  In  this  life. 
 
 2.  In  the  life  that  is  to  come. 
 
 1 .  In  this  life. 
 
 1.  Salvation  from  sin,  Matt.  i.  21. 
 
 2.  From  our  spiritual  enemies,  1  Cor.  x.  13. 
 
 3.  From  all  evil,  Rom.  viii.  28. 
 
 2.  In  the  life  to  come. 
 
 1.  To  behold  God  clearly,  1  Cor.  xiii.  12. 
 
 2.  To  love  Him  perfectly. 
 
 3.  To  enjoy  him  eternally,  Ps.  xvi.  11  ;  xvii.  15, 
 
 2.  What  by  the  helmet?  Uspx&pa.'kuSm. 
 
 1.  Meditations  upon  salvation,  Philip,  iii.  20. 
 
 2.  Hope  for  it,  1  Pet.  i.  13.  1  Thess.  v.  8. 
 
 3.  A  continual  expectation  of  it. 
 
 3.  What  ground  to  hope  for  it? 
 
 1.  From  the  truth  of  God's  promises,  Tit.  i.  2. 
 
Thesaurus  Theologicus. 
 
 183 
 
 2.  The  perpetuity  of  the  covenant,  Heb.  viii.  10. 
 
 3.  The  oath  of  God,  Heb.  vi.  17,  18. 
 
 4.  The  gifts  of  God  without  repentance,  Rom.  xi.  29. 
 
 5.  Christ  hath  reconciled  us  to  God,  Rom.  v.  10. 
 Use. 
 
 Put  on  this  helmet. 
 Consider, 
 
 1.  This  will  make  you  active  in  all  duties,  Tit.  ii.  12,  13. 
 
 2.  Courageous  in  all  conflicts,  2  Cor.  iv.  16;  v.  1. 
 
 3.  Undaunted  at  all  disgrace,  Rom.  viii.  5.  Ps.  xxii.  5. 
 
 4.  Cheerful  in  all  conditions,  Philip,  iv.  11. 
 
 5.  Constant  to  the  end,  1  Cor.  xv.  58. 
 
 II.  The  sword  of  the  Spirit,  which  is  the  word  of  God. 
 
 1.  What  is  the  word  of  God? 
 
 The  books  of  the  Old  and  New  Testament,  called  God's 
 word,  because  He  spake  them, 
 
 1.  By  His  prophets,  2  Pet.  iii.  2. 
 
 2.  By  His  Son,  Heb.  i.  1. 
 
 3.  By  His  Spirit,  2  Pet.  i.  20,  21. 
 
 2.  Why  is  it  called  a  sword? 
 
 1.  Because  it  pierceth  like  a  sword  into  the  heart,  Heb. 
 
 iv.  12.  Rev.  i.  16. 
 
 2.  It  wounds  and  kills  sin,  Acts  ii.  37. 
 
 3.  Why  the  sword  of  the  Spirit  ? 
 
 1.  The  Spirit  made  it,  2  Tim.  iii.  16. 
 
 2.  The  Spirit  alone  teacheth  us  how  to  use  it,  and  enables 
 
 us  too,  1  Cor.  ii.  14.  2  Pet.  iii.  16.  John  xvi.  13. 
 
 4.  How  must  we  use  this  sword? 
 
 1.  In  general,  as  our  Saviour  did,  Matt.  iv.  4,  7,  10. 
 
 2.  In  particular,  applying  it  to  thy  use. 
 
 Doth  Satan  tempt  thee, 
 
 1.  To  atheism  ?    It  is  written,  Ps.  xiv.  1. 
 
 2.  To  security  and  impenitence?    It  is  written,  Luke 
 
 xiii.  3. 
 
 3.  To  despair?   It  is  written,  Isa.  Iv.  7.  Ps.  ciii.  8,  9, 
 
 10. 
 
 4.  To  unbelief  ?  It  is  written,  Acts  iv.  1 2.  Heb.  vii.  21. 
 
 5.  To  drunkenness  ?   It  is  written,  Isa.  v.  22. 
 
 6.  To  covetousness  ?   It  is  written,  1  John  ii.  15.  Heb. 
 
 xiii.  5,  6. 
 
184 
 
 Thesaurus  Theologicus. 
 
 7.  To  whoredom  ?   It  is  written,  Heh.  xiii.  4. 
 
 8.  To  pride?   It  is  written,  Prov.  xvi.  5.  Jam.  iv.  6. 
 
 9.  To  hatred?    It  is  written,  Matt.  v.  44. 
 
 10.  To  revenge?   It  is  written,  Rom.  xii.  19.  Matt.vi. 
 14,  15. 
 
 Uses. 
 
 1.  Read  the  Scriptures,  John  v.  39. 
 
 1.  With  reverence. 
 
 2.  With  consideration. 
 
 3.  Constantly,  Ps.  i.  2. 
 
 2.  Frequent  the  public  ordinances. 
 
 Consider, 
 
 1.  There  you  have  the  word  of  God  explained  and 
 
 applied  to  them. 
 
 2.  Here  you  worship  your  Maker. 
 
 3.  These  are  the  ordinary  means  of  salvation,  Rom. 
 
 x.  17. 
 
 But  hear, 
 
 1.  With  reverence. 
 
 2.  With  attention. 
 
 3.  With  faith,  Heb.  iv.  2. 
 
 Philippians  i.  21. 
 
 For  to  me  to  live  is  Christ,  and  to  die  is  gain. 
 
 'E^oi  yuo  to  £?jv9  XpicTTog'  Tcoct  to  ct7ro0ave7v,  Ttiobog. 
 
 I.  The  words  maybe  thus  interpreted:  "I  desire  to  live 
 only  for  Christ's  sake." 
 J\on  alia  causa  volui  vivere  nisi  Christi,  ut  ejus  corpus 
 adificem.  —  Hieron.  [in  Ep.  ad  Philip,  i.  torn.  xi. 
 p.  1014,  B.] 
 
Thesaurus  Theologicus. 
 
 185 
 
 II.  That  Christ  is  our  life. 
 
 Kai  sv  rp  ^ooff  dl  ravTfl,  ov  rovro  t<Sri  f/,ov  rb  <^pv,  uXXa  6 
 Xgiffrog. —  Chrysost.  [in  Ep.  ad  Philip.  Horn.  iii.  torn.  xi. 
 p.  213,  F.] 
 
 III.  That  Christ  is  gain,  both  in  life  and  death. 
 
 Kara  Zfiv  xoti  Kara,  atfodavzTv. 
 
 1.  He  is  gain  in  life. 
 
 For  by  Him  we  gain, 
 
 1.  The  repentance  of  sins,  Acts  v.  31. 
 
 2.  A  pardon  for  them. 
 
 3.  The  acceptance  of  our  persons. 
 
 4.  The  love  of  God. 
 
 5.  The  conquest  over  Satan,  1  John  v.  4. 
 
 6.  The  graces  of  the  Spirit,  John  xvi.  7. 
 
 7.  A  blessing  on  all  we  have,  Rom.  viii.  28. 
 
 8.  A  sure  title  to  heaven,  John  xiv.  2. 
 
 2.  In  death  we  gain, 
 
 1.  Freedom  from  all  evil  and  misery. 
 
 1 .  From  the  cares  of  this  world. 
 
 2.  From  the  troubles  of  our  minds,  Rev.  vii.  17. 
 
 3.  From  the  temptations  of  Satan. 
 
 4.  From  the  relics  of  our  own  corruptions. 
 
 5.  From  all  fear  of  God's  displeasure. 
 
 6.  From  all  pain  in  our  bodies,  Rev.  xxi.  4. 
 
 7.  From  all  infirmities  in  our  souls,  Heb.  xii.  23. 
 
 2.  Gain  the  enjoyment  of  all  good. 
 
 1.  We  gain  true  riches. 
 
 2.  True  honours,  1  Sam.  ii.  30. 
 
 3.  True  pleasures,  Ps.  xvi.  11. 
 
 Use. 
 
 Endeavour  to  gain  Christ,  and  by  Him  you  will  gain  all 
 things. 
 Consider, 
 
 1.  Our  lives  here  are  short. 
 
 2.  Hereafter,  in  the  other  world,  our  souls  live  for  ever, 
 
 either  in  happiness  or  misery. 
 
 3.  There  is  no  way  to  be  happy  hereafter,  but  only  in 
 
 Christ,  Acts  iv.  12. 
 
 4.  Hence  nothing  you  can  labour  for  will  be  more  gainful 
 
 to  you  than  Christ. 
 
186 
 
 Thesaurus  Theologieus. 
 
 Philippians  i.  23. 
 
 For  I  am  in  a  strait  betwixt  two,  having  a  desire  to  depart, 
 and  to  he  with  Christ ;  which  is  far  better. 
 
 ^unXpfidu  ya§  \x  rah  bvo,  rij*  Inifofjuait  zyj»*  sig  to  tunckvffeu, 
 xeu  svi  Xgsarq  sspcu,  ~OjSj  ptoXXoi  ngeuraov. 
 
 I.  The  Saints  are  sometimes  in  straits,  2  Sam.  xxiv.  14. 
 
 II.  They  mind  not  only  their  own,  but  the  glory  of  God, 
 
 and  good  of  others,  Philip,  ii.  21. 
 
 III.  The  truly  pious  desire  to  depart,  and  be  with  Christ. 
 
 1.  What  is  it  to  depart?    To  ava/.S<ra/,  2  Pet.  i.  14.  2  Cor. 
 
 v.  1. 
 
 To  go  into  the  other  world. 
 
 2.  What  to  be  with  Christ  ? 
 
 1.  To  enjoy  His  presence,  John  xii.  26  ;  xvii.  24. 
 
 2.  To  behold  His  glory,  John  xvii.  24.  1  Cor.  xiii.  12. 
 
 3.  To  have  communion  with  Him. 
 
 3.  Why  do  they  desire  to  be  with  Christ? 
 
 1.  Because  they  believe  His  promises,  John  xiv.  1,  2. 
 
 2.  Are  convinced  of  the  creature's  vanity  and  Christ's 
 
 excellency. 
 
 3.  Love  Christ  above  all  things,  Philip,  iii.  8,  9.  Ps. 
 
 xlii.  1,  2. 
 
 4.  Long  to  be  eased  of  their  sins,  Pom.  vii.  24. 
 
 5.  To  be  out  of  the  devil's  reach,  1  Pet.  v.  8. 
 
 6.  Because  they  have  had  the  foretastes  of  heaven 
 
 already,  1  Pet.  i.  8. 
 
 7.  Because  this  is  the  end  of  all  their  labours,  1  Pet.  i.  9. 
 
 8.  Because  it    far  better. 
 
 4.  It  is  better  to  be  with  Christ  than  here,  Matt.  xvii.  4. 
 
 We  shall  have, 
 
 1.  Better  souls,  Heb.  xii.  23. 
 
 2.  Better  hodies,  Philip,  iii.  21. 
 
 3.  Better  company,  Heb.  xii.  22,  23.  John  xvii.  24. 
 
Thesaurus  Theologicus.  187 
 
 4.  Better  employments,  Rev.  vii.  11,  12. 
 
 5.  Better  honours,  John  xii.  26. 
 
 6.  Better  riches,  i*fatt.  vi.  19,  20. 
 
 7.  Better  pleasures. 
 
 Philippians  i.  23. 
 It  is  better  to  be  with  Christ  than  here. 
 
 I.  What  is  it  to  be  with  Christ? 
 
 It  implies, 
 
 1.  Our  being  where  He  is,  John  xiv.  2,  3,  4. 
 
 2.  Our  enjoying  what  He  enjoys. 
 
 1.  Clear  knowledge  of  God,  John  xvii.  3.  1  Cor.  xiii.  12. 
 
 2.  Perfect  love  to  Him. 
 
 3.  Eternal  joy  in  Him,  Phil.  iv.  1. 
 
 II.  How  is  it  better? 
 
 1 .  In  its  immunities. 
 
 1.  From  sin,  1  Cor.  xv.  50. 
 
 1.  Errors  in  judgment,  1  Cor.  xiii.  12. 
 
 2.  Disorder  in  affections. 
 
 3.  Infirmities  in  actions. 
 
 2.  From  misery,  Rev.  xxi.  4. 
 
 2.  In  its  enjoyments,  which  are  better. 
 
 Because, 
 
 1 .  More  real,  Prov.  xxiii.  5. 
 
 2.  More  spiritual,  Matt.  xi.  28,  29. 
 
 3.  More  satisfying,  Ps.  xvi.  11 ;  xvii.  15. 
 
 4.  More  certain,  Isa.  lv.  3. 
 
 5.  More  lasting  and  during,  2  Cor.  v.  1 . 
 Uses. 
 
 1.  Labour  to  get  to  Christ. 
 1.  Means. 
 
 1.  Repent,  Luke  xiii.  3. 
 
188 
 
 Thesaurus  Theologicus. 
 
 2.  Turn  from  sin. 
 
 3.  Believe  on  Christ,  Acts  xvi.  31. 
 
 4.  Labour  after  true  grace. 
 
 Without  which, 
 
 1.  You  shall  not,  Heb.  xii.  14. 
 
 2.  You  cannot,  enjoy  God. 
 
 5.  Use  the  means  appointed,  as  reading,  praying, 
 
 hearing,  &c,  Rom.  x.  17. 
 2.  Motives. 
 
 1.  Labour  after  it.  Consider, 
 
 1.  It  is  possible. 
 
 2.  It  is  desired  by  God,  Ezek.  xxxiii.  11. 
 
 3.  You  will  all  repent,  ere  long,  unless  you  labour 
 
 for  it. 
 
 2.  Seek  it  first. 
 
 1 .  It  is  a  thing  of  the  greatest  concern. 
 
 2.  It  is  the  only  thing  needful,  Luke  x.  42. 
 
 3.  Labour  after  it  now,  Ps.  xcv.  8,  9. 
 
 Consider, 
 
 1.  Your  time  is  short. 
 
 2.  The  work  is  great. 
 
 3.  You  know  not  when  you  will  be  called  to  an 
 
 account. 
 
 Philippians  i.  27. 
 
 Only  let  your  conversation  be  as  it  becometh  the  Gospel  of 
 
 Christ. 
 
 I.  What  in  the  Gospel  must  our  conversations  become  ? 
 1.  The  doctrine  of  the  Gospel. 
 Living  as  those  who  believe, 
 
 1.  That  Christ  is  the  Son  of  God,  and  man,  John 
 i.  14. 
 
Thesaurus  Theologicus. 
 
 189 
 
 2.  That  He  died  for  sin,  Heb.  ix.  26.  lsa.  liii.  6. 
 
 3.  For  our  sins,  1  John  ii.  2,  3.  2  Cor.  v.  21. 
 
 4.  Rose  again,  Rom.  iv.  25. 
 
 5.  Ascended,  Heb.  vii.  25. 
 
 6.  Will  come  again,  Acts  i.  11.  i?"<?&.  ix.  28. 
 
 7.  Will  judge  all  the  world,  J.c^xvii.31.  2  Cor.  v.  10. 
 
 2.  Becoming  the  discipline  of  the  Gospel,  for  which  there 
 
 are  several  canons  or  rules  to  walk  by  :  that  all  things 
 be  done, 
 
 1.  Decently  and  in  order,  1  Cor.  xiv.  40. 
 
 2.  In  faith,  Rom.  xiv.  23. 
 
 3.  In  love,  Eph.  v.  2. 
 
 4.  In  humility,  Philip,  iv.  1,  2.  Luke  xvii.  10. 
 
 5.  To  the  glory  of  God,  1  Cor.  x.  31.  Matt.  v.  16. 
 
 3.  Becoming  our  expectations  from  the  Gospel. 
 Live  as  those  who  expect,  (1  John  iii.  3) 
 
 1.  The  pardon  of  your  sins,  Eph.  i.  7. 
 
 2.  The  acceptance  of  your  persons,  Gal.  ii.  16. 
 
 3.  Peace  with  God,  Rom.  v.  1. 
 
 4.  Joy  in  the  Holy  Ghost,  Rom.  xiv.  16,  17.  1  Pet  A.  8. 
 
 5.  All  the  graces  of  the  Spirit,  1  Pet.  ii.  9. 
 
 6.  A  joyful  resurrection,  1  Cor.  xv.  52,  53. 
 
 7.  Eternal  happiness,  1  Cor.  ii.  9. 
 
 1.  To  be  with  Christ,  John  xvii.  24. 
 
 2.  To  behold  God,  1  Cor.  xiii.  10,  11. 
 
 3.  And  to  enjoy  Him  for  ever. 
 
 4.  Becoming  our  profession  of  the  Gospel,  for  which  we 
 
 have  these  rules. 
 
 1.  In  departing  from  iniquity,  2  Tim.  ii.  19. 
 
 2.  In  being  new  creatures,  2  Cor.  v.  17. 
 
 3.  In  loving  Christ  above  all  things,  Luke  xiv.  26. 
 
 4.  In  denying  ourselves,  Matt.  xvi.  24. 
 
 1 .  Denying  ourselves. 
 
 2.  Taking  up  our  crosses. 
 
 3.  Following  Christ. 
 
 5.  In  bearing  much  fruit,  John  xv.  8. 
 
 6.  In  being  holy  in  all  manner  of  conversation,  1  Pet. 
 
 i.  15. 
 
 1.  In  thought,  Prov.  xii.  5.  Philip,  iv.  8. 
 
 2.  In  affections,  Col.  iii.  2. 
 
190 
 
 Thesaurus  Theologicus. 
 
 3.  In  words,  Jam.  i.  26.  Eph.  iv.  29. 
 
 4.  In  actions,  Tit.  ii.  11,  12. 
 
 7.  In  loving  one  another,  John  xiii.  35. 
 
 8.  In  continuing  to  the  end,  John  viii.  31. 
 
 II.  Why  walk  as  becometh  the  Gospel? 
 
 1.  Otherwise  we  are  a  shame  to  the  Gospel,  Heb.  vi.  6. 
 
 2.  Enemies  to  Christ  and  His  Gospel,  Philip,  iii.  18,  19. 
 
 3.  Otherwise  you  will  receive  no  benefit  from  the  Gospel, 
 
 Heb.  iv.  1,  2. 
 
 4.  But  the  Gospel  itself  will  rise  in  judgment  against  you, 
 
 John  iii.  19. 
 
 5.  If  you  walk  as  becometh  the  Gospel,  all  the  promises 
 
 of  the  Gospel  shall  be  made  good  to  you,  John  i.  29  ; 
 xiv.  2.  Matt.  xxv.  34. 
 
 III.  What  conversation  is  that  which  becometh  the  Gospel 
 
 of  Christ  ? 
 
 1.  Towards  God. 
 
 2.  Towards  men. 
 1.  Towards  God. 
 
 1.  An   humble   conversation,  Eph.   iv.   1,  2.  Matt. 
 xi.  29. 
 
 1.  Acknowledging   our  frailty  and  infirmity,  Isa. 
 
 xl.  6.  1  Pet.  i.  24,  25. 
 
 2.  Our  guilt  and  sin,  Pom.  iii.  19.  Ps.  xxxii.  5;  li.  3. 
 
 Luke  xviii.  13. 
 
 3.  Our   lusts   and    corruptions,    Isa.    i.   6.  Pom. 
 
 vii.  24.  1  Tim.  i.  15. 
 For, 
 
 1.  We  are  not  able  to  do  any  good,  John  xv.  5. 
 
 2.  Are  prone  to  all  sin. 
 
 3.  Always  obnoxious  to  God's  wrath. 
 
 4.  In  a  quiet  and  patient  submission  to  the  provi- 
 
 dence of  God,  1  Sam.  iii.  18.  Job  i.  21.  2  Sam. 
 xv.  26.  Pom.  ix.  20. 
 
 5.  In  an  acknowledgment  of  God's  mercy  in  all 
 
 things,  1  Chron.  xxix.  14.  Deut.  viii.  17,  13; 
 ix.  4. 
 
 6.  Reverence  and  modesty  in  the  worship  of  God, 
 
 Eccles.  v.  1,2. 
 
 7.  A  voluntary  undertaking  whatsoever  God  com- 
 
Thesaurus  Theologicus. 
 
 191 
 
 niands,  Philip,  ii.  8.  John  xiii.  13,  14.  2  Sam. 
 vi.  22. 
 
 2.  A  trustful  conversation  ;  trusting, 
 
 1 .  On  the  mercies  of  God,  Ps.  xxvii.  1  ;  xlii.  5,  1 1  ; 
 
 xliii.  5. 
 
 2.  On  the  merits  of  Christ,  1  John  ii.  1,2. 
 
 3.  The  promises  of  the  Gospel,  Pom.  viii.  28. 
 
 3.  A  cheerful  conversation,  Philip,  iv.  4. 
 
 Always  rejoicing, 
 
 1.  In  the  goodness  of  God,  Ps.  xxviii.  7. 
 
 2.  In  Christ  our  Saviour,  Luke  i.  46,  47. 
 
 3.  In  hope  of  eternal  glory,  1  Pet.  i.  8. 
 
 4.  An  obedient  conversation. 
 
 5.  An  heavenly  conversation,  Philip,  iii.  20. 
 2.  Towards  man. 
 
 1.  Meek,  Matt.  xi.  29. 
 
 2.  Lowly,  ibid. 
 
 3.  Loving,  John  xiii.  34,  35. 
 
 4.  Just,  ilfer^.  vii.  12. 
 
 5.  Charitable,  1  77m.  vi.  17,  18. 
 
 1.  Willingly,  Pom.  xii.  8.  2  Cor.  ix.  7. 
 
 2.  Proportionably,  1  Cor.  xvi.  2. 
 
 3.  In  the  name  of  Christ,  Mark  ix.  41. 
 
 Use. 
 
 Walk  thus  according  to  the  Gospel. 
 Motives. 
 
 1.  This  is  the  most  safe,  Prov.  x.  9. 
 
 2.  The  most  profitable,  1  Tim.  vi.  18.  Jam.  ii.  5. 
 
 3.  The  most  honourable,  1  Sam.  ii.  30. 
 
 1.  It  is  the  life  of  Angels. 
 
 2.  Of  Christ. 
 
 3.  Of  God,  1  Pet.  i.  15. 
 
 4.  The  most  pleasant,  Prov.  iii.  17. 
 
 1 .  In  the  acts. 
 
 1.  Obedience. 
 
 2.  Meditation. 
 
 2.  In  the  consequents. 
 
 1.  Peace  of  conscience. 
 
 2.  Joy  in  God. 
 
 5.  The  most  necessary,  Luke  x.  42. 
 
192 
 
 Thesaurus  TJieologicus. 
 
 1.  To  happiness  here. 
 
 2.  To  happiness  in  heaven,  Heb.  xii.  14. 
 Means. 
 
 1.  Search  the  Scriptures,  John  v.  39. 
 
 2.  Frequent  public  ordinances,  Rom.  x.  17. 
 
 3.  Be  much  in  prayer,  Jam.  i.  5. 
 
 4.  Meditate  often,  Philip,  iv.  8. 
 
 5.  Live  above  your  bodies,  1  Cor.  ix.  27. 
 
 Philippiaxs  ii.  12. 
 
 Work  out  your  own  salvation  with  fear  and  trembling. 
 
 I.  What  are  we  to  understand  here  by  salvation'} 
 
 1.  Freedom  from  our  misery. 
 
 1.  Guilt  of  sin,  Gal.  iii.  22.  Matt.  i.  20. 
 
 2.  Strength  of  corruption,  Rom.  vii.  24.  Acts  iii.  26. 
 
 3.  Power  of  Satan,  1  Pet.  v.  8. 
 
 4.  Wrath  of  God,  Ps.  vii.  11. 
 
 5.  Eternal  torments,  Matt.  xxv.  46.  2  Tfes.  L  9. 
 
 2.  Advancement  to  happiness. 
 
 1.  In  this  life  ;  consisting, 
 
 1.  In  God's  love  to  us,  Ps.  xxx.  5. 
 
 2.  In  our  love  to  Him. 
 
 2.  In  the  life  to  come  ;  consisting, 
 
 1.  In  the  perfection  of  our  souls,  Heb.  xii.  23. 
 
 2.  In  the  enjoyment  of  God,  John  xvii.  5,  24. 
 
 II.  What  by  working  out? 
 
 1 .  Our  making  use  of  all  means  appointed  by  God  for 
 
 this  end,  Matt.  vi.  33. 
 
 2.  Continuing  in  the  use  of  them,  until  we  have  attained 
 
 this  end,  Acts  xiii.  43.  Rom.  xii.  12. 
 
 III.  What  by  fear  and  trembling  ? 
 
 1.  Xot  with  pride,  1  John  i.  8. 
 
 2.  Xor  presumption,  Ps.  xix.  13. 
 
Thesaurus  Theologicus. 
 
 193 
 
 3.  Nor  carnal  security,  1  Pet.  v.  8. 
 
 4.  But  with  an  holy  fear. 
 
 1 .  Lest  we  should  go  the  wrong  way,  or  make  use  of 
 
 wrong  means,  Rom.  x.  2. 
 
 2.  Lest  we  should  fail  in  the  use  of  those  means,  Heb. 
 
 iv.  1. 
 Observation. 
 
 I.  One  great  work  that  man  hath  to  do  on  earth,  is,  to  work 
 
 out  his  own  salvation. 
 To  clear  up  the  nature  of  this  work ; 
 Consider, 
 
 1 .  It  is  not  to  be  done  only  by  the  way,  but  with  all  our 
 
 might,  Eccles.  ix.  10.  2  Pet.  i.  10. 
 
 2.  All  our  other  works  are  to  be  referred  to  this,  1  Cor. 
 
 x.  31. 
 
 3.  We  cannot  do  it  by  our  own  strength,  Jer.  x.  23.  2  Cor. 
 
 iii.  5. 
 
 Object.  Why  then  doth  God  command  us  to  it  ? 
 
 Ans.  1.  God's  commands  shew  not  our  ability,  but  duty. 
 
 2.  God,  by  His  commands,  puts  us  upon  doing  what 
 
 we  can,  depending  on  Him  for  the  rest. 
 
 3.  God,  by  His  commands,  enables  us  to  do  it,  Gen. 
 
 i.  3.  John  v.  6 ;  xi.  43.  Acts  iii.  6. 
 
 4.  None  can  enable  us  to  do  it,  but  God,  Philip,  ii. 
 
 13.  2  Cor.  iii.  5. 
 
 5.  We  have  no  ground  to  expect  strength  from  God  to 
 
 do  it,  but  by  Christ,  John  xv.  5. 
 
 6.  We  must  not  do  this  work  in  our  own  way,  but 
 
 God's,  Isa.  viii.  20. 
 
 7.  This  work  is  the  one  thing  needful,  Luke  x.  42. 
 
 8.  It  is  the  most  honourable  work  we  can  be  employed 
 
 in,  Prov.  xii.  26. 
 
 9.  It  is  not  to  be  begun  only,  but  finished,  John  xvii.  4. 
 10.  It  can  never  be  completed  till  we  come  to  die, 
 
 Philip,  iii.  11,  12.  1  Cor.  xv.  58. 
 
 II.  How  doth  it  appear  that  this  is  the  work  we  ought  to 
 
 do? 
 
 1.  This  is  the  end  of  our  continuance  on  earth. 
 
 2.  God  calls  on  us  to  do  it,  Ezek.  xxxiii.  1 1. 
 
 3.  Nay,  He  commands  us  to  do  it,  Acts  xvii.  30. 
 
 o 
 
194 
 
 Thesaurus  Theologicus. 
 
 4.  He  hath  shewn  us  how  to  do  it,  3Iic.  vi.  8. 
 
 5.  He  hath  afforded  us  the  means,  Jer.  vii.  25. 
 
 6.  He  hath  promised  to  enable  us  in  the  use  of  those 
 
 means  to  do  it,  Matt,  xviii.  20. 
 
 7.  All  His  providences  tend  to  it,  Job  xxxvi.  8,  9,  10. 
 
 8.  And  so  do  His  ordinances. 
 III.  How  must  we  do  this  work  ? 
 
 1.  Begin  it. 
 
 1.  With  knowledge,  1  Chron.  xxviii.  9.  Isa.  i.  7. 
 
 2.  Repentance,  Heb.  vi.  1.  Acts  iii.  19;  v.  31. 
 
 Consisting, 
 
 1.  In  a  sense  of  sin,  John  xvi.  8. 
 
 1 .  Original,  Ps.  li.  5. 
 
 2.  Actual,  Ps.  li.  3,  4. 
 
 1.  In  our  thoughts,  Gen.  vi.  5. 
 
 2.  Affections,  2  Tim.  iii.  3,  4. 
 
 3.  Words,  Matt.  xii.  36. 
 
 4.  Actions. 
 
 3.  Habitual,  Jer.  xiii.  23. 
 
 2.  In  sorrow  for  sin. 
 
 1.  Cordial,  Joel  ii.  13. 
 
 2.  Universal,  JEzek.  ix.  4. 
 
 3.  Exceeding  all  other  sorrow,  Zech.  xii.  10,  11. 
 
 3.  An  hating  of  sin,  Rev.  ii.  6.  Ps.  cxix.  113. 
 
 1.  General  of  all  known  sin. 
 
 2.  Constant. 
 
 3.  Implacable,  Ps.  cxxxix.  21,  22. 
 
 4.  In  a  firm  resolution  against  sin,  Ps.  xvii.  3;  cxix. 
 
 106. 
 
 5.  In  a  constant  endeavour  to  perform  these  resolu- 
 
 tions, Ps.  cxix.  106. 
 With  faith,  Acts  xvi.  31. 
 
 1.  Assenting  to  the  Scripture  in  general,  Acts  xxiv. 
 14.  2  Tim.  iii.  16. 
 
 1.  That  the  assertions  are  all  truths,  Heb.  vi.  18. 
 
 2.  The  history  is  certain. 
 
 3.  The  commands  divine,  Rom.  vii.  12,  14. 
 
 4.  The  prophecies  all  fulfilled. 
 
 5.  The  promises  all  performed,  2  Pet.  iii.  9. 
 
 6.  The  threatenings  all  executed. 
 
Thesaurus  Theologicus. 
 
 195 
 
 2.  Assenting  to  the  Gospel  in  particular. 
 
 1.  That  Jesus  is  the  Son  of  God,  Matt.  xvi.  16. 
 
 2.  Truly  man,  1  Tim.  ii.  5. 
 
 3.  The  promised  Messiah,  John  xx.  31. 
 
 4.  The  only  Saviour  of  mankind,  Acts  iv.  12.  Heb. 
 
 vii.  25. 
 
 5.  That  His  sufferings  were  only  upon  our  account, 
 
 Isa.  liii.  3,  4,  5. 
 
 6.  That  they  were  infinitely  meritorious  for  us,  as 
 
 satisfactory  to  God's  justice,  1  John  ii.  2. 
 
 7.  That  He  now  intercedes  for  us,  Heb.  vii.  25. 
 
 3.  Applying  these  truths  to  ourselves,  Jam.  ii.  19. 
 
 1.  That  He  is  our  Lord  and  God,  John  xx.  28. 
 
 2.  Our  Saviour  and  Redeemer. 
 
 3.  Our  Advocate  at  the  right  hand  of  God,  1  John 
 
 ii.  1. 
 
 What  means  must  we  use  to  begin  this  work? 
 
 1.  Reading  the  Scriptures,  John  v.  39. 
 
 2.  Meditation  upon  them,  Ps.  i.  2. 
 
 3.  Self-examination,  Lam.  iii.  40. 
 
 4.  Praying,  Jam.  i.  5.  Matt.  vii.  7. 
 
 5.  Hearing,  Rom.  x.  17. 
 
 2.  We  must  carry  on  this  work. 
 
 1.  By  increasing  our  knowledge,  2  Pet.  hi.  18. 
 
 2.  By  renewing  our  repentance,  Ps.  xxv.  7.  1  Cor.  xv.  9. 
 
 3.  Renewing  acts  of  faith. 
 
 4.  By  watching  over  our  hearts,  Prov.  iv.  23. 
 
 5.  By  frequent  exercising  our  graces. 
 
 1.  Love. 
 
 2.  Trust. 
 
 3.  Joy,  Philip,  iv.  4. 
 
 4.  Obedience. 
 
 5.  Heavenly-mindedness,  Philip,  iii.  20.    1  Thess. 
 
 v.  16. 
 
 6.  Thankfulness,  1  Thess.  v.  18. 
 
 7.  By  frequent  receiving  the  holy  sacrament,  1  Cor. 
 
 xi.  24,  25. 
 
 This  is  an  excellent  means  to  carry  on  this  work. 
 1.  Because  it  puts  us  upon  examining  ourselves, 
 1  Cor.  xi.  28. 
 
196 
 
 Thesaurus  Theologicus. 
 
 2.  Exercising  our  graces. 
 
 3.  It  is  a  quickening  ordinance. 
 L.  To  our  repentance. 
 
 2.  Thankfulness. 
 
 4.  It  confirms  our  faith. 
 
 3.  We  must  finish  this  work,  John  xvii.  4. 
 
 1.  By  mortifying  all  our  sins,  2  Tim.  iv.  7.  Rev.  iii. 
 
 12,21. 
 
 2.  Continuing  in  the  performance  of  all  duties,  1  Cor. 
 
 xv.  58.  Rev.  iii.  11. 
 
 3.  Persevering  in  all  graces,  2  Tim.  iv.  7. 
 
 Use. 
 
 Set  upon  this  work. 
 Consider, 
 
 1.  This  is  the  work  you  came  about. 
 
 2.  You  have  comfort  of  no  other  works,  Rom.  vi.  21. 
 
 3.  All  other  works  are  sin,  till  this  be  begun,  Prov.  xv. 
 
 8;  xxi.  4,  27.  Isa.  lxvi.  3. 
 Omnis  infideUum  vita  peccatum  est,  et  nihil  est  bonum  sine 
 
 summo  bono  Aug.  [Sent.  cvi.  torn.  x.  App.  p.  230.] 
 
 Oudb  iffnv         rr/ffrsu;  dya&ov. —  Chrysost.  [de  Fide,  torn. 
 
 i.  p.  826,  B.]  (Spurious,  Ben.  Ed.) 
 
 4.  Till  this  be  done,  ye  are  incapable  of  any  mercy,  Mai. 
 
 ii.  2. 
 
 5.  Subject  to  all  misery. 
 
 1.  The  curse  of  the  law,  Gal.  iii.  10.   Beut.  xxviii. 
 
 15,  16. 
 
 2.  The  wrath  of  God,  Ps.  vi.  11. 
 
 6.  Even  in  this  life  this  is  the  best  wrork. 
 
 1.  Most  pleasant,  Prov.  iii.  17. 
 
 1.  Here  we  exercise  our  best  parts,  Matt.  xi.  29. 
 
 2.  Fix  them  upon  their  proper  objects. 
 
 3.  Employ  them  to  their  proper  end. 
 
 2.  Most  honourable,  Prov.  xii.  26. 
 
 1.  As  to  the  persons  we  converse  with. 
 
 2.  As  to  the  employment  itself. 
 
 3.  Most  profitable,  I  Tim.  iv.  8. 
 Hereby  we  attain, 
 
 1.  The  most  real,  Prov.  xxiii.  5.  Luke  viii.  18. 
 
 2.  Most  satisfying,  Isa.  Iv.  1,  2. 
 
Thesaurus  Theologicus. 
 
 197 
 
 3.  The  most  lasting  riches,  1   Tim.  vi.  17.  Prov. 
 viii.  18. 
 
 7.  All  the  power  we  have  of  doing  any  thing,  was  given 
 
 us  to  do  this. 
 
 8.  All  our  time  is  given  us  for  this  end. 
 
 9.  Unless  this  work  be  done,  we  are  undone  for  ever, 
 
 Luke  xiii.  3. 
 
 1.  God  will  be  always  angry,  2  Thess.  i.  9. 
 
 2.  The  devils  our  companions,  Matt.  xxv.  41. 
 
 3.  Our  consciences  our  tormentors,  for  ever,  Mark  ix.  44. 
 
 10.  If  this  work  be  done,  we  shall  be  happy  ; 
 
 1.  In  our  freedom  from  all  evil,  Rev.  xiv.  13. 
 
 1.  Of  soul,  Heb.  xii.  23. 
 
 2.  Of  body,  Philip,  iii.  21. 
 
 2.  In  the  enjoyment  of  all  good. 
 
 For, 
 
 1.  We  shall  then  be  with  God,  John  xvii.  24,  25. 
 
 2.  Behold  Him,  1  Cor.  xiii.  12. 
 
 3.  Love  Him. 
 
 4.  Rejoice  in  Him. 
 
 5.  And  so  enjoy  Him  to  eternity. 
 Object.  1.  I  have  no  time. 
 
 Ans.  1.  What  hast  thou  any  time  for  but  this? 
 
 2.  Thou  hast  time  for  other  things,  Eccles.  iii.  1,  2. 
 Obj.  2.  We  know  not  how  to  do  this  work. 
 Ans.  I  have  told  you. 
 Obj.  3.  It  is  hard  work. 
 Ans.  1.  But  it  is  feasible. 
 
 2.  It  is  not  hard  in  itself,  but  our  sins  make  it  so, 
 
 Matt.  xi.  30. 
 
 3.  Do  what  ye  can,  and  God  will  enable  you  to  do 
 
 the  rest. 
 
 4.  Be  but  willing,  and  the  work  is  easy,  1  John  v.  3. 
 
 5.  Whatsoever  pains  you  take  will  not  be  in  vain, 
 
 1  Cor.  xv.  58. 
 
 6.  Heaven  will  make  amends  for  all. 
 Obj.  4.  I  have  done  it  already. 
 
 Ans.  1.  You  may  be  mistaken,  Matt.  vii.  22  ;  xxv.  11. 
 
 2.  Howsoever,  you  cannot  do  it  too  well. 
 
 3.  None  have  done  so  much,  but  there  is  more  to  do. 
 
198 
 
 Thesaurus  Theologicus. 
 
 1.  Hast  thou  no  sin  to  be  repented  of,  and  to  get  a 
 
 pardon  for?  Eccles.  vii.  20. 
 
 2.  No  lust  to  get  subdued  ?  Rom.  vii.  24. 
 
 3.  No  grace  to  get  quickened?  Philip,  iii.  11,  12. 
 4.  Xone's  work  is  done  or  finished  till  ye  die,  for  if 
 
 ye  had  done  your  work,  God  would  give  you 
 
 your  reward,  John  xvii.  4. 
 Obj.  5.  Time  enough  hereafter. 
 Aiis.  No,  the  best  time  is  now,  John  ix.  4. 
 
 Philippians  iii.  1. 
 
 Finally,  my  brethren,  rejoice  in  the  Lord. 
 
 It  is  God's  will  that  we  should  rejoice  in  Him. 
 
 I.  What  is  it  to  rejoice? 
 
 Delight  is  the  soul's  acquiescence,  or  resting  itself,  in  what 
 
 it  apprehends  to  be  good. 
 There  is  a  twofold  delight. 
 
 A/j^o^wcas/  oi  at  -y-j'/r/.oLi  xal  a't  (fufianxaJ. — Aristot.  Eth.  JYic. 
 [Iii.  13.] 
 
 1.  Bodily  or  sensitive,  called  pleasure;  which  proceeds 
 
 from  some  impression  made  by  a  suitable  object  upon 
 the  senses.    Of  which  note, 
 
 1.  This  in  itself  is  not  sinful,  because  both  the  sense  and 
 
 object,  and  the  suitableness  of  them,  were  all  made 
 by  God. 
 
 2.  Hence  it  is  permitted  by  God,  Eccles.  iii.  22;  v.  19. 
 
 3.  But  corrupt  man  is  too  apt  to  sin  in  those  sensitive 
 
 pleasures. 
 
 1.  Either  in  the  unlawful  object,  Ps.  lxii.  4. 
 
 2.  Or  else  in  the  manner,  by  excessiveness,  Jude  12. 
 
 2,  Rational  or  spiritual  joy,  seated  in  the  soul  itself. 
 O'/ov  £//.or//x/a,  £t}.o{j.ufcia. — Arist.  \_u.  5.] 
 
 II.  What  is  it  to  rejoice  in  the  Lord? 
 
 1.  God  was  pleased  at  first  to  order  the  soul  of  man  so, 
 
Thesaurus  Theologicus. 
 
 199 
 
 that  it  had  a  natural  tendency  and  suitableness  to  the 
 nature  of  God. 
 
 2.  But  the  soul  being  disordered  by  sin,  is  apt  to  rejoice 
 
 in  nothing  but  externals. 
 
 3.  It  is  therefore  God's  will,  that  we  labour  after  our  pri- 
 
 mitive perfection  and  joys,  so  as  to  delight  ourselves 
 in  Him  and  His. 
 
 1.  In  Him. 
 
 1 .  As  God. 
 
 2.  As  our  God,  Ps.  xxviii.  7.  Deut.  xii.  12,  18. 
 
 2.  In  His. 
 
 1.  His  works,  Ps.  civ.  31. 
 
 2.  His  word,  Ps.  i.  2  ;  cxix.  103. 
 
 3.  His  properties. 
 
 1.  Goodness,  Luke  xviii.  19. 
 
 2.  Mercy. 
 
 3.  Justice. 
 
 4.  Power,  Ps.  lxiii.  5,  6,  7. 
 
 5.  Wisdom. 
 
 6.  Truth. 
 
 7.  Immensity  and  omnipresence. 
 
 III.  How  doth  it  appear  that  we  ought,  and  may  thus 
 rejoice  ? 
 1.  From  Scripture. 
 
 1.  From  God's  commands,  Ps.  xxxii.  11.  Philip,  iv.  4. 
 
 2.  Our  Saviour  prays  for  it,  John  xvii.  13. 
 
 3.  This  is  one  great  end  of  His  promises,  Rom.  xv.  4. 
 
 4.  It  is  one  end  of  the  ministry,  Isa.  lii.  7.  Rom.  x.  15. 
 
 2  Cor.  i.  24. 
 
 5.  It  is  the  end  of  Christ's  sending  His  Spirit,  John 
 
 xvi.  7. 
 The  Spirit  comforts  us, 
 
 1.  By  renewing  us. 
 
 2.  By  convincing  uS  it  is  our  duty,  John  xvi.  9. 
 
 3.  By  witnessing  our  adoption,  Gal.  iv.  6. 
 
 4.  By  blessing  His  ordinances  to  us. 
 
 5.  By  bringing  and  directing  us  to  Christ  for  it,  John 
 
 xiv.  26. 
 
 6.  By  weaning  us  from  fleshly  delights. 
 
 7.  By  powerful  working  comfort  in  us,  Gal.  v.  22. 
 
200 
 
 Thesaurus  Theologicus. 
 
 6.  This  was  the  end  of  Christ's  coining. 
 2.  From  reason. 
 
 1.  It  is  certain  that  we  should  rejoice,  because  God 
 
 hath  given  us  that  power. 
 
 2.  It  is  as  certain  there  is  nothing  in  this  world  that 
 
 we  can  have  any  solid  joy  in,  because  not  suitable 
 to  the  soul. 
 
 3.  And  then  there  is  none,  but  God,  we  can  rationally 
 
 rejoice  in. 
 
 Obj .  But  doth  not  God  command  us  sometimes  to  weep  and 
 mourn  ?  Eccles.  iii.  4.  Isa.  xxii.  12.  Joel  ii.  12,  13. 
 Ans.  1.  This  sorrow  consisteth  not  in  abstaining  from 
 spiritual,  but  natural  joy. 
 
 2.  It  maketh  way  for  spiritual  joy. 
 
 3.  It  should  be  accompanied  with  it,  Ps.  ii.  11. 
 Uses. 
 
 1.  Information. 
 
 1 .  Observe  God's  goodness  to  His  creatures,  in  making 
 
 it  their  duty  to  rejoice. 
 
 2.  The   privilege   of  Christians   above   others,  John 
 
 xvi.  22. 
 
 3.  The  false  calumny  that  is  laid  upon  holiness,  as  de- 
 
 priving us  of  joy,  John  xiv.  1. 
 
 4.  Our  misery  is  all  from  ourselves,  Hos.  xiii.  9. 
 
 5.  See  the  excellency  of  Christian  joy  above  others ;  it 
 
 is  in  the  Lord. 
 
 2.  Exhortation ;  rejoice. 
 
 1.  Consider  the  necessity. 
 
 1.  Pr&cepti,  God  commands  it. 
 
 2.  Medii,  it  is  necessary, 
 
 1.  For  the  glory  of  God. 
 
 2.  For  the  credit  of  religion. 
 
 3.  For  the  attaining  true  happiness  on  earth. 
 
 2.  The  excellency  above  other  joy. 
 
 1.  It  is  spiritual,  the  joy  of  the  soul,  Ps.  xxxiii.  21. 
 
 2.  Pure  and  unmixed,  Prov.  xiv.  13. 
 
 3.  An  easy  and  cheap  joy. 
 
 4.  A  real  and  true  joy. 
 
 5.  An  universal  joy  ;  in  respect, 
 1.  Of  time. 
 
Thesaurus  Tlieologicus. 
 
 201 
 
 2.  Place. 
 
 3.  Condition. 
 
 6.  It  is  a  surpassing  joy,  surmounting  all  sorrow, 
 
 Hah.  iii.  17,  18. 
 
 7.  A  well-grounded  joy  ;  grounded, 
 
 1.  On  God's  mercy. 
 
 2.  Christ's  merits,  1  Pet.  i.  8. 
 
 8.  A  full  and  satisfying  joy,  John  xvii.  13.  Ps. 
 
 xvi.  11  ;  xvii.  15. 
 
 9.  An  heavenly  joy. 
 10.  It  is  joy  in  God. 
 
 3.  Consider  the  excellency  of  this  joy  in  its  own  nature. 
 This  excellency  appears, 
 
 1.  In  the  cause,  God. 
 
 1.  The  Father. 
 
 2.  The  Son,  John  xvii.  13. 
 
 3.  The  Holy  Ghost,  Gal.  v.  22. 
 
 2.  In  the  subject,  the  soul,  Luke  i.  46,  47. 
 
 1.  The  understanding. 
 
 2.  The  will. 
 
 3.  The  object,  the  chiefest  good. 
 
 4.  The  end. 
 
 1.  The  glory  of  God,  the  ultimate, 
 
 2.  The  happiness  of  man,  the  subordinate,  end. 
 
 5.  The  effects. 
 
 1.  It  will  destroy  our  sinful  joy,  Ps.  xvi.  11. 
 
 2.  Lessen  our  esteem  of  the  world,  Ps.  iv.  7. 
 
 3.  Enlarge  our  hearts,  and  make  them  more  ca- 
 
 pacious of  heavenly  things. 
 
 4.  Facilitate  all  duties. 
 
 5.  Make  us  more  active  and  serviceable  for  God, 
 
 Neh.  viii.  10.  Deut.  xxviii.  47. 
 
 6.  It  will  make  us  long  more  after  heaven,  Ps. 
 
 cxix.  20. 
 
 7.  It   will   support   us   in  afflictions,  1  Pet.  i. 
 
 6,  7,  8. 
 
 8.  Defend  us  against  the  prevalence  of  temptations. 
 Means  and  Directions. 
 
 1.  Labour  after  a  right  knowledge  of  God,  Ps.  ix.  10. 
 
 2.  Endeavour  to  get  an  interest  in  Him. 
 
202 
 
 Thesaurus  Theologicus. 
 
 3.  Get  thy  evidences   clear,  and   keep  them   so,  Job 
 
 xix.  25.  Ps.  xxvii.  1. 
 
 4.  Convince  thyself  it  is  thy  duty  to  rejoice. 
 
 5.  Live  above  the  temperature  of  thy  body. 
 
 6.  Study  well  the  nature  of  justification,  Rom.  iv.  5  ;  v.  1. 
 
 1.  He  was  made  sin  for  us. 
 
 '  Afiaortav  eiroir)<fe,  toutsgtiv  ug  alua?roj'kbv  xaraxgtOwai  affixep, 
 ug  BKixardoarov  avoduvzTt/. —  Chrysost.  [in  2  Ep.  ad  Cor. 
 Horn.  xi.  torn.  x.  p.  518,  E.] 
 
 2.  And  we  righteous  in  Him. 
 The  righteousness  of  God. 
 
 '  Otocv  {ati  si*  egycav'  [orav  y.ai  xrjXSda  avayxq  r/va  [Mrt  svP:drjvai,~\ 
 
 icrat.\—id.\ibid.  B.]  Rom.  iii.  22,  23,  24. 
 
 7.  Have  frequent  recourse  to  the  promises,  Heb.  xiii.  5,  6. 
 
 8.  Let  the  eye  of  thy  faith  be  constantly  fixed  on  the 
 
 attributes  of  God,  Isa.  xlv.  24.  Ps.  lvii.  I,  7. 
 
 9.  Have  a  care  of  what  will  damp  thy  joys. 
 
 1.  Wilful  sins,  Ps.  li.  8. 
 
 2.  Nice  questions  about  election. 
 
 3.  Dark  providences,  Eccles.  ix.  I. 
 
 10.  Often  meditate  upon  a  Christian's  privileges. 
 
 1.  That  He  hath  God  for  his  Father  and  Portion. 
 
 2.  Christ  for  his  Advocate,  I  John  ii.  I . 
 
 3.  All  things  working  for  his  good,  Rom.  viii.  28. 
 
 4.  A  kingdom  provided  for  him,  John  xiv.  I,  2. 
 Obj.  I.  My  sins  are  many  and  great. 
 
 Ans.  I.  God's  mercies  are  more  and  greater,  Isa,  lv.  7, 
 
 2.  Christ's  merits  are  greater,  Heb.  vii.  25. 
 
 3.  God  hath  promised  pardon  upon  repentance,  Ezelt. 
 
 xviii.  21,  22. 
 Obj.  2.  My  corruptions  are  strong. 
 Ans.  1.  They  are  not  too  strong  for  God. 
 
 2.  Christ  came  to  subdue  them. 
 
 3.  God  hath  promised  to  subdue  them,  Heb.  x.  16. 
 
 Ezek.  xxxvi.  25,  26,  27. 
 Obj.  3.  But  the  devil  oft  tempts  me. 
 Ans.  1 .  So  he  did  Christ. 
 
 2.  He  can  tempt  thee  no  farther  than  God  sees  good. 
 
Thesaurus  Theoloyicus. 
 
 203 
 
 3.  God's  grace  shall  be  sufficient  for  thee,  2  Cor.  xii.  9. 
 Obj.  4.  God  hath  forsaken  nie. 
 Ans.  1.  It  is  but  for  awhile. 
 
 2.  He  will  again  receive  thee,  Isa.  xlix.  13,  14,  15.  Ps. 
 xlii.  11. 
 
 Obj.  5.  I  have  many  losses  and  crosses. 
 
 Ans.  1.  That  is  no  new  thing  to  saints,  1  Pet.  iv.  12,  13. 
 
 2.  It  is  oft  a  sign  of  God's  love,  Heb.  xii.  6,  7.  Amos 
 
 iii.  2. 
 
 3.  Their  end  is  good,  Heb.  xii.  10. 
 
 4.  And  they  effect  good,  2  Cor.  iv.  17.  Ps.  xlii.  11. 
 
 Philippians  iv.  5. 
 
 Let  your  moderation  be  known  unto  all  men.    The  Lord 
 is  at  hand. 
 
 To    l7MlK\s  Vf/bCUV. 
 
 I.  What  is  moderation? 
 
 An  equal  temperament  of  mind. 
 
 1.  Moderate,  in  undergoing  afflictions,  Luke  xxi.  19. 
 
 1.  They  are  less  than  we  deserve,  Lam.  iii.  39.  Ezra 
 
 ix.  13. 
 
 2.  They  are  balanced  with  other  mercies. 
 
 3.  They  produce  spiritual  blessings,  Heb.  xii.  10. 
 
 2.  Moderate  in  our  love  to,  and  desires  of,  all  temporal 
 
 enjoyments,  Jer.  xlv.  5. 
 
 1.  Because  they  are  but  temporal,  1  Johiii.  15,  16,  17. 
 
 2.  The  more  we  desire  them,  the  more  we  may,  Eccles. 
 
 i.  7,  8 ;  iv.  8. 
 
 3.  They  can  never  make  us  happy. 
 
 3.  Moderate  in  our  enjoyment  of  temporal  mercies. 
 1.  We  may  easily  exceed,  Jude  2.  Luke  xxi.  34. 
 
204 
 
 Thesaurus  Theologicus. 
 
 2.  Excess  changes  their  nature  into  curses. 
 
 4.  Moderate  in  our  anger  at  others  for  injuries  received. 
 
 1.  So  as  not  to  let  it  boil  up  to  hatred,  Matt.  v.  22,  44. 
 
 2.  Nor  continue  long,  Eph.  iv.  26, 
 
 5.  Moderate  in  our  cares  about  the  world,  Philip,  iv.  6. 
 
 1.  So  as  to  make  use  of  no  unlawful  means  to  get  an 
 
 estate,  Jer.  xvii.  11.  Prov.  xxii.  16. 
 
 2.  So  as  not  to  neglect  your  souls  for  the  care  of  your 
 
 bodies,  Matt.  vi.  33. 
 
 II.  How  known  to  all  men  ? 
 
 1.  So  as  that  it  may  be  real  and  apparent,  Matt.  v.  16. 
 
 2.  Universal,  towards  all,  3  Pet.  i.  15. 
 
 III.  The  reason  :  the  Lord  is  at  hand. 
 
 How  is  the  Lord  at  hand  ? 
 
 1.  So  as  to  be  present  every  where,  Ps.  cxxxix.  7.  Prov. 
 
 xv.  3. 
 
 1.  Otherwise  He  would  not  be  infinite,  and  so  not  God. 
 
 2.  He  made  all  things,  Ps.  cxxxix.  14. 
 
 3.  He  preserves  all  things,  Acts  xvii.  27,  28. 
 How  every  where  ? 
 
 1.  In  His  very  substance. 
 
 Deus  semper  et  in  omnibus  manens,  et  ubique  idem, 
 et  nusquam  ipse  non  totus.  Jer.  xxiii.  23,  24. 
 
 2.  So  as  to  know  what  is  done  every  where,  Heb. 
 
 iv.  13. 
 
 Tufjjva  ytai  rsr^a^X/tf/z-si/a,  taken  from  the  ,aw///0<rxocro/, 
 who  cut  the  sacrifices  down  the  spina  dorsi,  to 
 see  that  they  were  a/Mu^a  %a)  a<sin\. 
 
 3.  So  as  to  observe  and  ponder  every  action,  Prov. 
 
 v.  21.  Dy55Z?,  Prov.  xv.  3.  He  distinguishes  be- 
 twixt good  and  evil. 
 
 2.  The  Lord  is  at  hand ;  that  is,  He  is  ready  to  come  to 
 
 judgment,  Heb.  x.  37. 
 
 1.  To  examine  our  actions,  JEccles.  xii.  14. 
 
 2.  To  give  to  every  one  according  to  them,  2  Cor.  v.  10. 
 He  is  at  hand  ;  for, 
 
 1.  We  know  not  how  soon  He  will  come,  1  Thess. 
 
 v.  2.  2  Pet.  iii.  10.  Mark  xiii.  35,  36. 
 
 2.  We  know  He  will  come,  Acts  i.  11. 
 
 3.  And  that  ere  long,  2  Pet.  iii.  8. 
 
Thesaurus  Theologicus. 
 
 205 
 
 Uses. 
 
 1.  Have  a  care  of  excess,  but  be  moderate  in  all  things. 
 
 Consider, 
 
 1.  By  this  means,  you  will  keep  yourself  always  in  an 
 
 even  frame,  Luke  xxi.  19. 
 
 2.  You  will  avoid  sorrow,  as  well  as  sin. 
 
 2.  Often  consider  the  omnipresence  of  God. 
 
 1.  In  your  civil  commerces. 
 
 2.  When  you  are  by  yourselves,  Job  ix.  11. 
 
 3.  When  in  company. 
 
 4.  When  you  pray. 
 
 5.  When  you  hear. 
 
 3.  Often  consider  the  Lord  is  at  hand  to  judge  you  ; 
 
 either, 
 
 1.  To  eternal  misery,  Matt.  xxv.  46. 
 
 2.  Or  else  to  eternal  joys. 
 
 Colossians  i.  14. 
 
 In  whom  vie  have  redemption  through  His  blood,  even  the 
 forgiveness  of  sins. 
 
 Here  observe, 
 1.  The  benefit  we  have  by  Christ.  Redemption. 
 
 1.  From  the  guilt  of  sin. 
 
 1.  Original,  Eph.  ii.  3. 
 
 2.  Actual. 
 
 2.  The  prevalence  of  sin,  Heb.  ix.  13,  14.  Acts  iii.  26. 
 
 1  Pet.  i.  18. 
 
 3.  The  power  of  Satan,  Col.  i.  13. 
 
 4.  The  curse  of  the  law,  Gal.  iii.  13. 
 
 5.  The  wrath  of  God. 
 
 1.  In  time. 
 
 2.  To  eternity,  1  Thess.  i.  10. 
 
206 
 
 Thesaurus  Theologicus. 
 
 II.  The  means  of  our  redemption.    By  His  blood. 
 
 1.  Our  Redeemer  must  be  man,  1  Tim.  ii.  5. 
 
 2.  He  must  suffer. 
 
 3.  A  death. 
 
 4.  A  bloody  death,  Heb.  ix.  22. 
 
 Whereby, 
 
 1.  He  expiates  our  sins,  1  John  ii.  1,  2. 
 
 2.  Purchaseth  the  Spirit  for  us,  John  xvi.  7. 
 
 3.  Conquers  Satan,  Heb.  ii.  14. 
 
 4.  Satisfies  the  law,  Isa.  liii.  5,  6. 
 
 5.  Reconcileth  God,  i?ow.  v.  10,  11. 
 
 III.  Forgiveness  of  sins  is  one  of  the  great  benefits  we  re- 
 
 ceive by  Christ's  blood. 
 
 1.  What  is  sin? 
 
 1.  Habitual,  Rom.  vii.  17,  18. 
 
 2.  Actual. 
 
 Which  is  a  transgression  of  God's  law,  1  John  iii.  4. 
 
 1.  God  hath  given  all  His  creatures  laws  to  observe. 
 
 1.  To    spiritual   creatures,   Luke    i.   26.  Matt. 
 
 xx vi.  53. 
 
 2.  Bodily,  Jer.  v.  22 ;  xxxi.  35. 
 
 3.  To  man  mixed  of  both. 
 
 2.  These  laws  are  either,  (Ps.  xxxvii.  27,) 
 
 1.  Negative. 
 
 2.  Affirmative. 
 
 3.  As  some  angels,  so  all  men,  transgress  these  laws, 
 
 Rom.  iii.  23. 
 
 4.  This  transgression  is  properly  sin. 
 
 2.  How  many  things  are  there  to  be  considered  in  sin  ? 
 
 1.  Difformity  to  the  law,  1  John  iii.  4. 
 
 2.  Privation  of  righteousness,  Eccles.  vii.  29.    Not  re- 
 
 moved by  remission. 
 
 3.  Offence  to  God,  Ps.  xcv.  10.  2  Sam.  xi.  27. 
 
 4.  Turning  from  God,  Ex.  xxxii.  8.  Isa.  lix.  2. 
 
 5.  Defilement,  Rev.  xxii.  11.  2  Pet.  ii.  22. 
 
 6.  The  merit  or  desert,  death,  Rom.  vi.  23. 
 
 7.  The  guilt  or  obligation  to  the  punishment  due  to  sin, 
 
 Gen.  ii.  17.  Gal.  iii.  10.  Hence  called  6zc\Xrl/j.a,raf 
 Matt.  vi.  12.    Poznas  solvere. 
 
 3.  What  is  forgiveness  of  sin? 
 
Thesaurus  Theologicus. 
 
 207 
 
 A  remitting  the  obligation  due  to  sin,  Mic.  vii.  18,  19. 
 
 1.  The  expressions  of  it. 
 
 1.  Remission,  apaig,  Acts  ii.  38.    Dismission,  re- 
 
 leasing, Isa.  lxi.  1. 
 
 2.  Mercifulness  to  our  sins,  Heb.  viii.  12,  iXscag.  Luke 
 
 xviii.  13,  'O  &sbg)  tXdffdrir/  fioi  tw  u/xagrw'kuj. 
 
 3.  Passing  over,  Horn.  iii.  25,  xugstig. 
 
 4.  Purging  from   sins,   Ps.  li.  7,  niTSn  ^Nten^i. 
 
 Lev.  xiv.  6. 
 
 5.  Not  remembering  sin,  Jer.  xxxi.  34,  YfanSflJ 
 
 Heb.  viii.  12,  oO      pvadu  srt. 
 
 6.  Covering  sin,  Ps.  xxxii.  1,  ^D?  ;  li.  9  ;  Ixxxv.  2. 
 
 7.  Taking  away,  and  removing  sin,  Ps.  ciii.  10,  12. 
 
 Ex.  xxxiv.  7.  Zei>.  xvi.  20,  21,  22. 
 
 8.  Casting  behind   God's   back,   Isa.  xxxviii.  17. 
 
 Ps.  xc.  8. 
 
 9.  Blotting  out  sin,  Isa.  xliii.  25  ;  xliv.  22. 
 
 10.  Not  imputing  sins,  Ps.  xxxii.  1,  2.  Pom.  iv.  7,  8. 
 ilfic.  vii.  18,  19. 
 
 2.  The  nature. 
 
 Forgiveness  of  sin  is  an  act  of  God's  grace,  whereby 
 He  absolves  us  from  the  obligation  to  such  punish- 
 ments, as  Himself  hath  threatened  against  those 
 sins  that  are  committed  by  us. 
 
 Three  things  premised. 
 
 1.  Remission  is  not  the  same  as  mortification. 
 
 2.  It  is  put  for  justification,  synecdochically,  Rom. 
 
 iv.  6,  7,  8. 
 
 3.  Yet  is  not  the  whole  of  it,  Rom.  iv.  25. 
 In  the  definition  observe, 
 
 1.  The  general  nature  ;  an  act  of  God's  grace. 
 
 1.  An  act, 
 
 2.  Of  God. 
 
 1.  It  is  ascribed  to  Him  alone,  Ex.  xxxiv.  7. 
 
 Isa.  xliii.  25.  Mark  ii.  7. 
 
 2.  We  are  to  ask  it  of  Him,  Matt.  vi.  12. 
 
 3.  God  justifies,  Rom.  viii.  33. 
 
 4.  Our  sins  are  only  against  God,  Ps.  li.  4. 
 
 3.  Of  God's  grace,  and  so  distinct  from  the  acts 
 
 of  His 
 
208 
 
 Thesaurus  Theologicus. 
 
 1.  Wisdom, 
 
 2.  Power, 
 
 3.  Justice. 
 
 This  appears, 
 
 1.  From  Scripture,  Eph.  i.  7.  Isa.  xliii.  25. 
 
 2.  Reason :  nothing  in  the  creature  could 
 
 move  Him. 
 
 3.  Experience  :  in  St.  Paul,  St.  Peter,  &c. 
 Object.  But  hath  not  Christ  merited  it? 
 
 1.  It   is   of  God's   grace   to   contrive  that 
 
 way. 
 
 2.  It  is  of  His  grace  that  we  have  faith  to 
 
 apply  Christ  to  us,  Eph.  ii.  8. 
 
 3.  It  is  of  His  grace  to  accept  it. 
 2.  The  specifical  difference, 
 
 Whereby  He  absolves  us,  &c. 
 
 1.  God  hath  given  us  laws. 
 
 2.  To  these  laws  He   annexed   rewards  and 
 
 punishments,  JDeut.  xxx.  15,  16,  &c. 
 
 3.  We  have  broken  the  laws,  Rom.  iii.  23. 
 
 4.  And  so  are  obliged  to  the  punishments. 
 
 5.  Yet  God  of  His  mercy  doth  not  punish  us, 
 
 Ex.  xxxiv.  6,  7. 
 
 6.  Nay,  He  takes  away  our  very  obligation  to 
 
 those  punishments,  Ps.  xxxii.  1 ;  and  this 
 is  properly  remission. 
 4.  Why  God  pardons  sins  on  the  account  of  Christ. 
 
 1.  God  in  mercy  pities  man's  misery,  Isa.  lxiii.  9.  Hos. 
 
 xi.  8. 
 
 2.  His  justice  calls  for  the  execution  of  His  laws. 
 
 3.  Hence  Christ  undertakes  to  accomplish  His  mercy 
 
 and  satisfy  His  justice. 
 
 1.  He  assumes  the  human  nature,  Heb.  ii.  16. 
 
 2.  Suffers, 
 
 1.  Disgrace. 
 
 2.  The  curse  of  the  law,  Gal.  iii.  10,  13. 
 
 3.  The  pains  of  death. 
 
 4.  The  wrath  of  God,  Matt,  xxvii.  46. 
 
 3.  God  accepts  of  these  sufferings  for  our  sins,  Isa. 
 
 liii.  4,  5,  6,  11,  12.  Rom.  v.  8. 
 
Thesaurus  Theologicus. 
 
 209 
 
 4.  Therefore  looks  upon  His  justice  as  satisfied,  Eph. 
 
 v.  2. 
 
 5.  And  so  pardons  us  sinners,  Ps.  xcix.  8. 
 
 5.  What  is  required  of  us  to  partake  of  this  forgiveness  ? 
 
 1.  Repentance,  Ezek.  xviii.  30.  Acts  ii.  38. 
 
 2.  Faith,  Acts  x.  43;  xiii.  38,  39. 
 
 Whereby, 
 
 1.  We  lay  hold  on  Christ. 
 
 2.  Are  united  to  Him. 
 
 3.  Looked  on  as  suffering  in  Him,  Col.  iii.  1. 
 
 Use. 
 
 Labour  after  this  mercy.  Consider, 
 
 1.  How  miserable  you  are  without  it. 
 
 1.  God  is  angry. 
 
 2.  You  are  in  continual  danger  of  hell. 
 
 3.  All  things  cursed  to  you. 
 
 2.  How  happy  with  it,  Ps.  xxxii.  1. 
 
 1.  God  will  remember  none  of  their  sins. 
 
 2.  Never  condemn  them,  Pom.  viii.  1. 
 
 3.  Reconciled  to  them,  Pom.  v.  9,  10. 
 
 4.  They  are  at  peace  with  Him,  Pom.  v.  1. 
 
 5.  Quickened  with  Christ,  Col.  ii.  13. 
 
 6.  Justified,  Pom.  iv.  6,  7,  8.  2  Cor.  v.  21. 
 
 7.  All  things  blessed  to  them,  Pom.  viii.  28. 
 
 1.  Glorified,  Pom.  viii.  29,  30. 
 
 2.  Admire  the  goodness  of  God  in  this  mercy,  Ps. 
 
 ciii.  1,  2,  3. 
 
 p 
 
210 
 
 Thesaurus  Theologicus. 
 
 Colossians  iii.  1. 
 
 If  ye  then  be  risen  with  Christ,  seek  those  things  which 
 are  above,  where  Christ  sitteth  on  the  right  hand  of 
 God. 
 
 I.  Christ  is  risen. 
 
 That  He  is  risen  appears, 
 
 1.  From  the  Holy  Scriptures. 
 
 2.  The  eye-witnesses. 
 
 3.  The  testimony  of  the  Spirit. 
 
 But  they  stole  Him  away,  Matt,  xxvii.  62,  63  ;  xxviii. 
 11,12,13.  But, 
 
 1.  Why  not  the  first  night?  Matt,  xxvii.  62. 
 'Ecro/^tfai/  ai/  sv  rp  vrgwrfi   vuxri  ore  kdi  axtvdvvdv  r\v  xai 
 
 u<j<pu\ig.  —  Chrysost.  [in  Mat.  Horn.  xc.  torn.  vii. 
 p.  840,  B.] 
 
 2.  How  while  the  watch  slept  ?    There  was  a  great 
 
 stone  called  bb"U- 
 
 -npn  '•a  nn  n^mDttf]  ratn*\  ribm  p«  bbi:in 
 (Gen.  xxix.  3.)  .pwn  ns  *ibb:n  pttfbn  nbsttbtt 
 
 Est  lapis  magnus  et  latus  quo  sepulchri  os  contegunt 
 superius']. —  Ohad.  de  Bartenora  [Comment,  in  Oho- 
 loth.  c.  2,  apud  Surenhus.  Mischna,  P.  vi.  p.  152. 
 See  also  Buxtorf.  sub  voce.] 
 
 3.  How  did  they  lay  the  napkin  and  handkerchief  so 
 
 decently  ?  John  xx.  6,  7  ;  especially  it  being  wound 
 up  with  beaten  myrrh  and  cassia,  and  other  spices, 
 John  xix.  40. 
 [A/a 
 
 odovia.'] — Chrysost.  [in  Jo.  Horn,  lxxxv.  torn.  viii. 
 p.  509,  E.] 
 
 4.  Suppose  it  was  stolen  by  some  that  had  power  and 
 
 leisure  to  do  the  feat,  how  did  they  know  it  was 
 the  disciples? 
 
Thesaurus  Theoloyicus. 
 
 211 
 
 Stulta  insania,  si  vigilabas,  cur  permisisti?  Si  dor- 
 miebas,  unde  scisti? — Aug.  [in  Ps.  xxxvi.  torn.  iv. 
 p.  274,  D.] 
 
 Aut  falsum  erat  quod  dormierunt,  et  mendacibus 
 credere  non  debuerunt ;  aut  verum  erat  quod  dor- 
 mierunt, et  quod  factum  est  nescierunt. — Id.  [in  Ps. 
 lv.  torn.  iv.  p.  523,  C] 
 
 5.  How  durst  the  soldiers  say  it  was  stolen  while  they 
 
 slept?  vide  Acts  xii.  19.  Matt,  xxviii.  14. 
 
 6.  How  come  they  to  preach  obedience  to  Him,  if  He 
 
 rose  not  again  according  to  His  promise  ? 
 TLXyjootpogriQiVTSc  did  rr)g  avatirdfcwg  rou  Kvolou. —  Clem. 
 
 7.  Is  it  likely  they  would  suffer  death  also  for  Him,  as 
 
 they  all  did  but  St.  John  ? 
 
 8.  But  how  came  He  alive  again? 
 
 II.  They  that  are  risen  with  Christ,  should  seek  those  things 
 that  are  above. 
 
 1.  What  is  it  to  be  risen  with  Christ?  Eph.  ii.  5,  6.  Col. 
 
 ii.  12,  20. 
 
 1.  Christ  is  our  head,  and  a  public  person,  Eph.  v.  23. 
 
 2.  Whatsoever  He  did,  He  did  it  not  in  a  private  but 
 
 public  capacity,  and  therefore  we  are  looked  upon 
 as  doing  it  in  Him,  Isa.  liii.  5. 
 
 3.  Hence,  when  He  arose,  we  arose  in  Him  and  with 
 
 Him. 
 
 Obb'snw  ydg  olhz'tg  hsriv  syriysgfihog  si  fir)  ere  rrjg  xz<poLhr\g 
 aw6ru<frjg  Ttai  fjfAS/g  r)yzgdri/UMV. —  Chrysost. 
 
 'Exsivov  yag  avaerdvrog,  Kavrsg  rtysoQrjftsv. —  T/ieodoret.  [in 
 Ep.  ad  Col.  iii.  3.  torn.  iii.  p.  357.] 
 
 Metaphorically,  we  rise  from  sin. 
 
 2.  What  are  the  things  above  ? 
 
 1.  The  perfection  of  graces. 
 
 2.  The  society  of  angels. 
 
 3.  The  vision  of  Christ,  John  xvii.  24. 
 
 4.  The  enjoyment  of  God  ;  consisting, 
 
 1.  In  our  clear  knowledge  of  Him,  John  xvii.  3. 
 
 2.  Perfect  love  unto  Him. 
 
 3.  Infinite  expressions  of  love  from  Him,  Zeph.  iii.  1 7. 
 
 3.  How  seek  them  ?    It  implies, 
 1.  Our  knowledge  of  them. 
 
212  Thesaurus  Theologicus. 
 
 2.  Our  lono-ino-  for  them. 
 
 3.  Our  labouring  to  be  instated  in  them,  Matt.  vi.  33. 
 III.  Why  should  they  that  are  risen  with  Christ  seek  those 
 
 things  that  are  above? 
 
 1.  Because  now  all  things  else  are  below  them. 
 
 2.  Their  estate  and  inheritance  is  there. 
 Use. 
 
 Seek  the  things  above,  the  pleasures  above,  the  riches, 
 honours,  &c.  above. 
 
 1.  Motives. 
 
 1 .  The  things  below  are  unsuitable,  the  things  above 
 
 suitable. 
 
 2.  They  empty  and  deceiving,  these  full  and  satisfying; 
 
 nay,  there  is  more  happiness  in  the  seeking  heaven 
 than  in  the  enjoying  earth. 
 
 3.  They  uncertain  to  be  attained,  these  certain  if  sought 
 
 for. 
 
 4.  They  mixed  with  troubles,  these  pure  comforts. 
 
 5.  They  transient  and  fading,  these  perpetual  and  ever- 
 
 lasting. 
 
 2.  Means. 
 
 1.  Exercise  graces. 
 
 1.  Repentance. 
 
 2.  Faith,  Heb.  xi.  5,  6. 
 
 2.  Perform  duties. 
 
 Colossi ans  iii.  2. 
 
 Set  your  affection  on  things  above,  not  on  things  on  the 
 
 earth. 
 
 I.  What  things  above?    T«  am. 
 
 1.  Things  above  nature. 
 
 2.  Above  earth. 
 
 II.  What  things  on  earth?    ' E-t       yr,;,  1  John  ii.  16.  Gen. 
 
 iii.  6. 
 
Thesaurus  Theologicus, 
 
 213 
 
 1.  Lusts  of  the  flesh,  pleasures. 
 
 2.  Lust  of  the  eye,  riches,  Eccles.  v.  11. 
 
 3.  The  pride  of  life,  honours. 
 
 III.  What  by  affections  ?    <x>govs?rs,  which  respects, 
 
 1.  The  understanding  and  meditating. 
 
 2.  The  will  and  affections. 
 
 1.  Love,  1  John  ii.  15. 
 
 2.  Desire,  Ps.  lxxiii.  25. 
 
 3.  Joy. 
 Observation  I. 
 
 We  are  not  to  set  our  affections  on  things  upon  the  earth, 
 Ps.  lxii.  10. 
 
 1.  They  are  below  us,  Philip,  iii.  8. 
 
 2.  Unsuitable  to  us. 
 
 3.  Unsatisfying,  1  Cor.  vii.  31.  Job  xxx.  15.  Ps.  Ixxviii. 
 
 39.  Hos.  xiii.  13.  Prov.  xxiii.  5.  Luke  viii.  18. 
 
 4.  Troublesome  and  vexatious,  Matt.  xiii.  22. 
 
 [Spines  sunt  [divitia]  :  quia  cogitationum  suarum  punc- 
 tionibus  mentem  lacerant,  et  cum  usque  ad  peccatum 
 pertrahunt,  quasi  inflicto  vulnere  cruentant.]  Greg. 
 [Horn.  xv.  torn.  i.  p.  1488,  D.J 
 
 5.  Unnecessary. 
 
 1.  To  the  making  us  happy,  Job  xxviii.  15. 
 
 2.  To  the  bringing  us  to  happiness. 
 
 6.  Fleeting  and  unconstant,  Prov.  xxiii.  5.  2  Sam.  xix. 
 
 43;  xx.  1.  Belshazzar.  Luke  xii.  19,20. 
 Uses. 
 
 1.  Information. 
 
 1.  How  sin  hath  debased  and  infatuated  mankind. 
 
 2.  See  the  folly  of  covetous  worldlings. 
 
 3.  See  the  easiness  of  charity,  what  a  little  thing  God 
 
 commands,  and  what  vast  returns  there  will  be, 
 Matt.  x.  41,42. 
 
 4.  What  little  cause  men  have  to  be  troubled  for 
 
 the  want  of  such  things. 
 
 5.  Or  others  to  be  proud  of  having  them. 
 
 2.  Exhortation. 
 
 Set  not  your  affection  on  things  below. 
 Consider, 
 
 1.  If  ye  do,  ye  cross  God's  ends  in  giving  them. 
 
214 
 
 Thesaurus  Theologicus. 
 
 2.  Ye  provoke  Him  to  take  them  away,  Ps.  lxxviii. 
 
 5,  6,  7. 
 
 3.  Or  to  give  you  them  for  your  portion,  Ps.  xvii.  14. 
 
 4.  The  more  you  affect  them,  the  less  comfort  you  will 
 
 have  in  them,  Ps.  cvi.  15. 
 
 5.  They  will  divert  your  thoughts  from  heaven,  Ps. 
 
 x.  3,  4. 
 
 6.  And  so  disturb  you  in  duty,  Ezek.  xxxiii.  31. 
 
 7.  It  is  gross  idolatry,  Col.  iii.  5. 
 
 8.  You  have  better  things  to  mind,  Matt.  vi.  33.  Col. 
 
 iii.  1. 
 
 Observation  II. 
 
 We  are  to  set  our  affections  on  things  above. 
 
 1.  They  are  suitable  for  our  affections,  Ps.  xvii.  15. 
 
 2.  Our  chief  relations  are  there. 
 
 1.  Our  Father,  Luke  xii.  32.  John  xx.  17.  Mai.  i.  6. 
 
 2.  Husband,  Hos.  ii.  16.  Isa.  liv.  5. 
 
 3.  Brethren,  Heb.  ii.  11.  Rom.  viii.  29. 
 
 3.  Because  our  treasure  is  there. 
 
 1.  Riches,  Matt.  vi.  19,  20,  21. 
 
 2.  Honours,  1  Sam.  ii.  30. 
 
 3.  Pleasures,  Ps.  xvi.  11. 
 
 4.  Your  affections  were  made  on   purpose  for  these 
 
 things,  Prov.  xvi.  4. 
 
 5.  Setting  your  affections  on  them  now,  is  the  way  to 
 
 come  to  the  enjoyment  of  them  hereafter. 
 
 IV.  What  affections  ? 
 
 1.  Our  thoughts,  Philip,  iv.  8. 
 
 1.  Upon  God,  Ps.  x.  4;  cxxxix.  18. 
 
 2.  Upon  Christ,  Luke  xxii.  19. 
 
 3.  Upon  the  Scripture  that  leads  to  them,  Ps.  i.  2. 
 
 2.  Our  love,  Peat.  vi.  5. 
 
 3.  Desire,  Ps.  lxxiii.  25.  Philip,  i.  23. 
 
 4.  Hope,  Rom.  v.  2. 
 
 5.  Joy,  Ps.  iv.  6,  7.  1  Pet.  i.  8. 
 
 V.  How  set  our  affections  on  these  things  above  ? 
 
 1.  In  the  most  intense  degree,  Luke  xiv.  26. 
 
 2.  Constantly. 
 Uses. 
 
 1.  Examination. 
 
Thesaurus  Theologicus.  215 
 
 1.  What  do  you  think  most  of  ? 
 
 2.  What  are  you  the  most  loath  to  part  with  1 
 
 3.  What  do  you  spend  most  time  about  ?  Mark 
 
 iv.  19. 
 2.  Exhortation. 
 
 Set  your  affections  on  things  above. 
 Consider, 
 
 1.  There  is  nothing  else  worthy  your  affection,  1  John 
 
 ii.  15. 
 
 2.  This  will  keep  you  from  doating  on  the  world, 
 
 Philip,  iii.  8. 
 
 3.  It  will  keep  you  too  from  grieving*  too  much  about 
 
 the  affairs  of  this  life,  Philip,  iv.  11,  12. 
 
 4.  This  will  make  you  more  active  in  all  duties  and 
 
 God's  service,  Acts  xx.  24. 
 
 5.  By  setting  your  affection  on  things  above,  you  will 
 
 partly  enjoy  them,  2  Cor.  xii.  2,  3. 
 
 6.  This  will  make  you  willing  to  die,  Philip,  i.  23. 
 
 7.  And  fit  you  for  the  enjoyment  of  God  after  death. 
 
 Colossia^s  iii.  5. 
 Covetousness,  which  is  idolatry. 
 
 Doctrine. 
 
 Covetousness  is  idolatry,  Eph.  v.  5. 
 I.  What  is  covetousness  ? 
 
 1.  There  is  a  good  covetousness. 
 
 "Etfrt  dz  xai  •~\zo'j£X.~rl<jui  '/.a,7*ug,  [Sw/xhv  ti  fuzpbv  svrsvfav,  iv 
 ixeidsv  nXourfoufLzv]. —  Greg.  ^Yaz.  [Orat.  xix.  11.  torn, 
 i.  p.  370,  D.] — 1  Cor.  xii.  31,  as  of  grace  and 
 glory. 
 
 2.  Sinful;  to  love  the  world  inordinately. 
 
 Neque  enim  auri  vitium  est  avaritia  vel  cupiditas,  sed 
 hominis  perverse  amantis  aurum,justitia  dei'elicta,  [cpice 
 incomparabiliter  auro  debuit  anteponi.'] — August.  [Civ. 
 Dei,  xii.  8.  torn.  vii.  p.  307,  A.] 
 
216 
 
 Thesaurus  Theologicus. 
 
 It  consists, 
 
 1.  In  the  inordinate  desire  of  riches. 
 
 1 .  Above  God's  glory,  Luke  xxii.  5. 
 
 2.  Our  own  spiritual  good. 
 
 2.  In  the  sinful  acquiring  them. 
 
 1.  As  to  the  matter,  even  another's  goods,  1  Kings 
 
 xxi. 
 
 2.  The  manner   and    means    unjust,  Prov.  x.  2  ; 
 
 xxviii.  8. 
 
 3.  Unjust  retaining,  not  laying  them  out  for  the  ends 
 
 God  hath  appointed. 
 
 II.  Idolatry. 
 
 1.  External, 
 
 2.  Internal,  worship  given  to  what  is  not  God,  John  iv.  24. 
 
 III.  How  is  covetousness  idolatry? 
 
 1.  In  that  man  admires,  Rom.  xi.  33. 
 
 2.  Loves,  Matt.  xxii.  37. 
 
 3.  Desires,  Ps.  lxxiii.  25. 
 
 4.  Fears  losing,  Matt.  x.  28. 
 
 5.  Trusts  on,  1  Tim.  vL  17.  Mark  x.  23,  24. 
 
 6.  Grieves  for  the  loss  of, 
 
 7.  Rejoices  in,  Philip,  iv.  4. 
 
 8.  Labours  after,  riches,  Matt.  vi.  33. 
 
 'O       craijs/  T^g  rr/.sovs^/ag  do-jXivuv,  ug  fohv  rh  <r}.ojrov  ri/Ma. — 
 Theodoret  [in  Pp.  ad  Col.  iii.  5.  torn.  iii.  p.  357]. 
 Obj.  1.  I  worship  no  images. 
 Ans.  Yes,  of  thine  own  fancy. 
 
 Obj.  2.  Idonotfalldown  to  them,  and  therefore  not  worship. 
 Ans.  But  in  thy  soul,  and  that  is  principal. 
 Obj.  3.  I  offer  no  sheep  or  rams. 
 Ans.  But  thyself. 
 
 The  Phoenicians  and  Carthaginians  offered  men. 
 <&or/r/.zg  b\  y.ai  K^rig  rU  Kpovgv  Iv  rszvo&ufffaig  eavruv  i^ugxovto. 
 
 Athanas.  [Orat.  contra  Gent.  c.  25.  torn.  i.  p.  24,  C] 
 Siquidem  Latialis  Jupiter  etiam  nunc  sanguine  colitur 
 humano. — Lactant.  [Dw.  List.  i.  21.]  Galli  Hesum 
 atque  Teutatem  humano  cruore  placabant. — Id.  [ibid.] 
 Et  quibusJmmitis  placatur  sanguine  diro 
 Teutates,  horrensrjueferis  altaribus  Hesus. 
 
 Lucan.  [Phars.  i.  444,  445.1 
 
Thesaurus  Theologicus. 
 
 217 
 
 But  yours  is  a  greater  sin.  For, 
 
 1.  They  offered  bodies,  not  souls. 
 
 2.  Others,  not  themselves. 
 
 "Edvov  ds  o-JTi  uvsv  Agv'/duv. —  Strabo  [iv.  4.  §  5]. 
 Ooj.  4.  We  do  not  look  upon  them  as  gods. 
 Ans.  1.  You  do  in  effect,  because  as  the  chiefest  good. 
 2.  Your  sin  is  the  greater,  because  you  know  them  to 
 be  no  gods,  and  yet  worship  them  as  gods. 
 IV.  Signs. 
 
 1.  Such  as  whose  thoughts  run  more  upon  earth  than 
 
 heaven,  Luke  xii.  22,  25,  29. 
 
 2.  Whose  joy  and  grief  depend  on  outward  successes, 
 
 Luke  xii.  19. 
 
 3.  Who  strive  to  be  rich,  but  matter  not  how. 
 
 4.  Whose  desires  increase  with  their  estate. 
 
 5.  Who  grudge  the  time  that  is  spent  in  divine  duty, 
 
 Amos  viii.  5. 
 
 6.  Whose  hearts  are  upon  the  world,  when  their  bodies 
 
 are  before  God,  JEzek.  xxxiii.  31. 
 
 7.  Who  do  not  improve  the  estates  God  hath  given  them, 
 
 Matt.  xxv.  24,  25. 
 Use. 
 
 Avoid  it.  Consider, 
 
 1.  How  odious  it  is  to  God,  Ps.  x.  3. 
 
 1.  In  not  improving, 
 
 2.  In  abusing,  the  gifts  of  God. 
 
 2.  How  injurious  to  our  neighbour. 
 
 1.  By  taking  from  him  what  he  hath. 
 
 2.  By  denying  what  he  wants. 
 
 3.  Dangerous  to  us. 
 
 In  nullum  avarus  bonus  est,  in  seipsum  pessimus. — 
 Senec.  {Ep.  108.] 
 
 1.  It  turns  our  hearts  from  God,  1  John  ii.  15. 
 
 2.  The  root  of  all  evil,  1  Tim.  vi.  10. 
 
 Phocylid.   \Fragm.  xiii.  37.  Gaisford.  Poet. 
 Min.  vol.  i.  p.  448.] 
 Nullum  esse  officium  tarn  sanctum  atque  solenne, 
 quod  non  avaritia  comminuere  atque  violare  soleat. 
 —  Cic.  [pro  Qui, 'it.  c.  6.] 
 
218 
 
 Thesaurus  Theologicus. 
 
 3.  It  fills  the  heart  with  trouble  and  anxiety,  1  Tim. 
 
 vi.  9,  10. 
 
 Nulla  avaritia  sine  poena  est,  quamvis  satis  sit  ipsa 
 poenarum. — Senec.  [Ep.  115.] 
 
 4.  It  will  certainly  keep  thee  from  heaven,  1  Cor. 
 
 vi.  9,  10. 
 4.  Foolishness  in  itself. 
 
 1.  To  act  so  much  below  ourselves. 
 
 2.  To  throw  away  our  souls  for  vanity,  Matt.  xvi.  26. 
 
 3.  To  spend  that  little  time  on  earth,  wherein  we 
 
 should  prepare  for  heaven. 
 
 4.  To  make  one's  self  a  slave  for  he  knows  not  whom, 
 
 Ps.  xxxix.  6.  Eccles.  iv.  8. 
 
 Means. 
 
 1.  Think  much  of  the  vanity  of  all  things  here  below, 
 
 and  glory  above. 
 Si  consider  emus  qua?  et  quanta  sunt  qua?  nobis  pro- 
 mittuntur   in   coelis,  vilescunt   animo   omnia  qua? 
 habentur  in   terris.  —  Greg.  [Horn,  xxxvii.  torn.  i. 
 p.  1626,  E.] 
 
 2.  Act  faith  in  the  promises,  Ps.  xxxvii.  25.  Heb.  xiii.  5. 
 
 3.  Meditate  on  the  universal  providence  of  God,  and 
 
 His  fatherly  care,  Luke  xii.  31,  32.  Matt.  vi.  25, 
 26,  &c. 
 
 4.  Be  much  in  prayer,  Ps.  cxix.  36. 
 
 5.  Often  remember  my  text,  1  John  v.  21. 
 
Thesaurus  Tlieologicus* 
 
 219 
 
 1  Thessaloniaks  iv.  1. 
 
 Furthermore  then  ice  beseech  you,  brethren,  and  exhort 
 you  by  the  Lord  Jesus,  that  as  ye  have  received  of  us 
 how  ye  ouyht  to  walk  and  to  please  God,  &~c. 
 
 We  ought  so  to  walk  as  to  please  God. 
 
 I.  What  is  it  to  please  God? 
 
 1.  Xeo-ativelv.    Xot  as  if  we  could  do  any  thing  in  its 
 
 ~  J  JO 
 
 own  nature  pleasing  to  God.  2  Cor.  iii.  5. 
 
 2.  But  so  as  that  He  may  accept,  in  Christ,  {Matt.  iii.  17) 
 
 1.  Of  our  persons,  Eph.  i  6. 
 
 2.  Oar  actions,  1  Pet.  ii.  5.  Luke  ii.  14. 
 
 1.  So  as  not  to  be  angry  with  us  for  them. 
 
 2.  So  as  to  be  favourable  to  us,  Prov.  viii.  35.  Zeph. 
 
 iii.  1 7. 
 
 3.  So  as  to  give  us  a  reward,  Matt.  vi.  4 ;  x.  42. 
 
 II.  Why  should  we  please  God? 
 
 1.  Because  He  is  so  great  and  mighty,  Jer.  v.  22. 
 
 2.  So  just. 
 
 3.  So  gracious,  Ps.  cxxx.  4. 
 
 4.  His  pleasure  is  the  highest  happiness,  Ps.  xxx.  5 ; 
 
 lxiii.  3. 
 
 5.  This  is  the  end  of  Christ's  incarnation  and  our  pro- 
 
 fession, Acts  iii.  26.  2  Tim.  ii.  19. 
 
 III.  How  may  we  please  Him  ? 
 1.  In  general,  Heb.  xi.  5.. 
 
 1.  We  must  be  renewed,  Rom.  viii.  8. 
 
 2.  Do  what  He  hath  commanded. 
 
 3.  Therefore  do  it,  that  we  may  please  Him. 
 
 4.  Do  it  with  understanding  and   discretion,  1  Cor. 
 
 xiv.  15. 
 
 5.  With  cheerfulness,  2  Cor.  ix.  7.  Ps,  xl.  8. 
 
 6.  In  faith,  Heb.  xi.  6. 
 
 7.  To  the  glory  of  God,  1  Cor.  x.  31. 
 
220  Thesaurus  Theoloyicus. 
 
 2.  Particularly,  these  things  please  Him. 
 
 1.  Repentance,  Ezek.  xxxiii.  11.  Ps.  li.  17. 
 
 2.  Humility,  Isa.  lvii.  15 ;  lxvi.  2.  1  Pet.  v.  8. 
 
 3.  Trust  on  His  promises,  Ps.  cxlvii.  11. 
 
 4.  Submission  to  His  providences,  1  Sam.  iii.  18.  Ps. 
 
 xxxix.  9. 
 
 5.  Prayer,  1  Kings  iii.  10.  1  Tim.  ii.  1,  2,  3,  4. 
 
 6.  Frequent  meditations  upon  Him,  Ps.  xix.  14. 
 
 7.  Justice,  Mic.  vi.  7,  8.  Ps.  li.  19. 
 
 8.  Mercy  and  forgiving  one  another,  Ps.  ciii.  9,  10,  11. 
 
 Matt.  vi.  14. 
 
 9.  Charity  to  the  poor,  Philip,  iv.  18. 
 
 10.  With  thankfulness  for  His  mercies  and  kindness  to 
 us,  Ps.  lxix.  30,  31. 
 
 Use. 
 
 Endeavour  to  please  God. 
 Consider, 
 
 1.  Otherwise  you  cross  His  end  in  making  you,  Prov. 
 
 xvi.  4. 
 
 2.  So  long  as  He  is  displeased,  you  are  in  continual 
 
 danger  of  hell  fire. 
 
 3.  If  you  please  Him,  you  need  please  none  else,  Prov. 
 
 xvi.  7. 
 
 4.  Nor  take  care  for  any  thing,  Matt.  vi.  33.   1  John 
 
 iii.  22. 
 
 5.  He  will  bless  and  sanctify  all  His  providences  to  you, 
 
 Rom.  viii.  28. 
 
 6.  Pleasing  God  is  the  work  of  heaven,  Ps.  ciii.  20,  21. 
 
 7.  Please  Him  here,  and  enjoy  Him  hereafter. 
 
Thesaurus  Theologicus. 
 
 221 
 
 1  Thessalonians  iv.  1. 
 
 So  ye  would  abound  more  and  more. 
 
 I.  What  is  it  to  abound? 
 
 1.  Negatively.    Not  as  if  we  could  do  more  than  is 
 
 required. 
 For, 
 
 1.  We  cannot  do  all  that  is  required,  Ps.  cxix.  96. 
 
 2.  We  can  do  nothing  as  it  is  required,  2  Cor.  iii.  5. 
 
 3.  Yet,  if  we  could,  it  is  no  more  than  our  duty,  Luke 
 
 xvii.  10. 
 
 2.  Positively. 
 
 1.  Endeavour  to  go  beyond  others,  1  Cor.  xii.  31. 
 
 2.  Be  more  serious  in  pleasing  God  than  in  any  thing 
 
 else,  Eccles.  ix.  10.  Rom.  xii.  11.  Matt.  vi.  33. 
 
 3.  Every  day  excel  ourselves,  and  grow  better,  2  Pet, 
 
 iii.  18. 
 
 II.  What  should  we  abound  more  and  more  in  ? 
 
 1.  In  works  of  piety  towards  God,  abound  more  and  more 
 
 in, 
 
 1.  Godly  sorrow  for  sin  past,  2  Cor.  vii.  9,  10,  11. 
 
 2.  In  turning  from  our  present  lusts,  Rom.  vi.  12. 
 
 3.  In  faith  on  Jesus  Christ,  Matt.  xv.  28.  Rom.  iv.  20. 
 
 1.  For  the  pardon  of  sin,  Eph.  i.  7. 
 
 2.  For  supplying  us  with  grace,  Acts  iii.  26.  John 
 
 xv.  4,  5.  Philip,  iv.  13. 
 
 4.  In  dependence  upon  God's  mercy,  Prov.  iii.  5. 
 
 5.  In  making  Him  our  only  joy  and  love,  Matt.  xxii.  37. 
 
 6.  In  prayer  to  Him,  Rom.  xii.  12. 
 
 7.  In  hearing  His  word,  Luke  iv.  16,  and  receiving  His 
 
 sacrament. 
 
 2.  In  works  of  equity  to  our  neighbour. 
 
 1.  Wronging  none,  Matt.  v.  44. 
 
 2.  Endeavouring  the  good  of  all,  Gal.  vi.  10. 
 
 3.  Of  charity  to  the  poor,  1  Tim.  vi.  18.  2  Cor.  ix.  6,7, 8. 
 
222 
 
 Thesaurus  Theologicus. 
 
 III.  Why  abound  more  and  more  ? 
 
 1.  We  are  commanded,  Heb.  vi.  1.  2  Pet.  i.  5,  6.  .Ep/j. 
 
 vi.  10.  1  Cor.  xv.  58. 
 
 2.  Unless  we  grow  better,  we  shall  surely  grow  worse. 
 
 Non  progredi  est  regredi. 
 
 3.  We  can  never  abound  too  much. 
 
 4.  Nor  enough,  Philip,  iii.  11. 
 
 5.  The  more  we  abound,  the  more  glory  we  shall  have, 
 
 Luke  xix.  16,  17,  19.  1  Cor.  xv.  41,  42. 
 
 Uses. 
 
 1.  Reproof. 
 
 1.  To  such  as  never  do  please  God, 
 
 2.  But  abound  in  sin. 
 
 3.  That  take  more  pains  to  abound  in  riches  than 
 
 graces. 
 
 2.  Examination. 
 
 Compare  your  present  with  your  former  lives  and 
 actions. 
 
 3.  Exhortation.    Abound  more  and  more. 
 Means. 
 
 1.  Often  think  of  spiritual  things. 
 
 1.  Of  God,  Ps.  lxiii.  6  ;  cxxxix.  18. 
 
 2.  Of  Christ. 
 
 3.  Of  the  world  to  come. 
 
 4.  Of  your  hastening  to  it,  Amos  vi.  3. 
 
 5.  Of  the  day  of  judgment. 
 
 2.  Prayer,  Jam.  i.  6. 
 
 3.  Hearing,  Rom.  x.  17. 
 
 4.  The  sacrament. 
 Motives. 
 
 1.  We  have  abounded  in  sin  too  long,  1  Pet.  iv.  3. 
 
 2.  Our  life  is  continued  for  that  end,  that  we  abound  in 
 
 grace. 
 
 3.  The  more  we  abound,  the  more  comfort  we  shall  have 
 
 here. 
 
 4.  Abounding  is  the  best  sign  of  the  truth  of  grace,  Jam. 
 
 ii.  26. 
 
 5.  Heaven  will  make  amends  for  all,  1  Cor.  xv.  58. 
 
Thesaurus  Theologicus. 
 
 223 
 
 1  Thessalonians  v.  16. 
 
 Rejoice  evermore. 
 
 I.  What  is  it  to  rejoice  ? 
 
 There  is, 
 
 1.  A  natural, 
 
 2.  A  sinful,  Eccles.  xi.  9. 
 
 Res  severa  est  verum  gaudium. — [Sen.  Rjj.  23.] 
 
 3.  A  lawful,  joy  in  outward  things,  Eccles.  ii.  24;  iii.  12, 
 
 13,  22. 
 
 4.  A  spiritual  joy  in  God,  Philip,  iii.  1;  iv.  4. 
 
 II.  What  is  it  to  rejoice  always  in  the  Lord  ? 
 To  make  Him  the  object  of  all  our  joy. 
 
 1.  For  what  He  is  in  Himself,  Matt.  xix.  17. 
 
 2.  For  what  He  is  to  us. 
 
 1.  Our  Preserver,  Ps.  xlvi.  1,  2. 
 
 2.  Our  Saviour,  Hab.  iii.  18.  Ps.  xxvii.  1. 
 
 3.  Our  God,  Heb.  viii.  10. 
 
 III.  Why  ought  we  to  rejoice  evermore? 
 
 1.  God  commands  it,  Ps.  xxxii.  11,  ^pnn'i.  Philip,  iv.  4. 
 
 2.  Christ  prays  for  it,  John  xvii.  13. 
 
 3.  The  Holy  Ghost  works  it,  John  xiv.  26 ;  xvi.  7. 
 
 4.  It  is  necessary  and  useful. 
 
 1.  To  lessen  our  esteem  of  the  world,  and  of  sinful 
 
 pleasures,  Ps.  iv.  7;  lxxxiv.  10. 
 
 2.  To  enlarge  our  hearts,  and  make  them  more  capa- 
 
 cious of  heavenly  things. 
 
 3.  To  facilitate  our  duties,  and  make  us  active  in  the 
 
 service  of  God,  Deut.  xxviii.  47.  Neh.  viii.  10. 
 
 4.  To  support  us  under  our  troubles,  1  Pet.  i.  7,  8. 
 
 IV.  How  may  we  always  rejoice? 
 
 1.  Live  above  the  world,  2  Cor.  iv.  18. 
 
 2.  Live  above  the  natural  temper  of  your  bodies. 
 
 3.  Avoid  such  things  as  are  wont  to  grieve  and  trouble 
 
 you. 
 
224 
 
 Thesaurus  Theologicus. 
 
 1.  Gross  sins,  Ps.  Ii.  8.  Matt.  xxvi.  75.  2  Cor.  i.  12. 
 
 2.  Needless  questions, 
 
 1.  About  God's  decrees. 
 
 2.  About  the  punctual  time  of  your  conversion. 
 
 3.  Judging  yourselves  according  to  your  outward 
 
 condition,  Eccles.  ix.  1. 
 
 4.  Whatsoever  happens,  still  put  your  trust  in  God,  Isa. 
 
 xlix.  13,  14;  l.  10;  lv.  7.  Heb.  xiii.  6. 
 
 5.  Act  your  faith  constantly  on  our  blessed  Saviour,  John 
 
 xiv.  1.  Rom.  viii.  33,  34. 
 
 6.  Often  meditate  upon  the  happiness  of  those  who  truly 
 
 fear  God, 
 
 1.  In  this  world,  Rom.  viii.  28. 
 
 2.  In  the  world  to  come,  1  Cor.  ii.  9. 
 
 7.  Check  thyself  whensoever  thou  findest  thy  spirits  begin 
 
 to  sink,  Ps.  xlii.  5,  11. 
 
 1  Thessalonians  v.  17. 
 Pray  without  ceasing. 
 
 I.  What  is  it  to  pray? 
 
 A/V.Tjovg    aya&oii   craga   ruv   evffsQuv   ilg   &sh  yivofthr).  —  Basil. 
 [Horn,  in  Mart.  Julit.  torn.  ii.  p.  35,  D.] 
 
 1.  It  is  a  desire.    That  is  the  nature  of  it. 
 
 We  may  desire  a  thing, 
 
 1.  With  our  mouths  only,  Isa.  xxix.  13. 
 
 2.  With  our  hearts  only,  1  Sam.  i.  13. 
 
 3.  Both  with  heart  and  mouth.    This  is  prayer;  and 
 
 so  prayer  is  both  cordial  and  oral,  John  xvii.  1. 
 
 2.  The  subject;  good  things,  1  Tim.  iv.  8. 
 1.  For  our  natural  life. 
 
 1.  For  our  being,  Jam.  v.  14,  15. 
 
 2.  For  our  well-being,  Prov.  xxx.  8. 
 
Thesaurus  Theologicus. 
 
 225 
 
 2.  For  our  spiritual  life. 
 
 1.  To  understand  the  Scriptures,  Ps.  cxix.  18.  Jam. 
 
 i.  5. 
 
 2.  To  repent,  of  sin,  Ps.  li.  7,  10. 
 
 3.  To  believe  in  Christ,  Luke  xvii.  5. 
 
 4.  To  love  God. 
 
 5.  For  pardon  of  sin,  Acts  viii.  22.  Matt.  vi.  13. 
 
 3.  For  our  eternal  life. 
 
 1.  To  hold  out  to  the  end,  Ps.  li.  12. 
 
 2.  And  then  crown  us  with  glory,  2  Tim.  iv.  7,  8. 
 3.  The  object ;  God,  not  saints. 
 
 As  appears, 
 
 1.  From  Scripture,  Rom.  x.  14.  Luke  xi.  2. 
 
 2.  From  reason. 
 
 1.  Saints  cannot  hear  us. 
 
 2.  If  they  do,  they  cannot  help  us,  Isa.  xlv.  20. 
 
 3.  Prayer  is  part  of  divine  worship. 
 
 3.  Fathers. 
 
 Hag  rrPoffvj^iMevog  ru  Qsu>  diaX'sytrai. —  Chrysost.  [de  Pre- 
 
 cat.  Orat.  ii.  torn.  ii.  p.  783,  E.] 
 ' AyysXovg  ovo/j-d^siv,  &C.   ecrw  dvdds/Ma. — Concil.  Laod. 
 
 [Can on.  xxxv.  Harduin.  torn.  i.  p.  787.] 
 Uatfav  [izv  htrfiiv  xa/  KPoatvyr^  cba-s.acrrsov  ruj   srr/  rraai 
 
 dsu. —  Orig.  [contra  Cels.  v.  4.  torn.  i.  p.  580,  A.] 
 God,  Father,  Son,  Acts  vii.  59. 
 
 O-j  ravrov  l<sri  sricrvjuv  e/g  r/,  kai  kzpi  avrov  xiffrevsiv'  rh 
 
 ykv  yao  lari  di6-r,rog,   r&  os  rrd^rog  'rsdy/Marog. —  Greg. 
 
 Naz.  [Orat.  xxxi.  torn.  i.  p.  560,  A.] 
 'E-jyJt  xai  fi  Xaroita  hoZ.—  Chrysost.  [de  Precat.  Orat.  i. 
 
 torn.  ii.  p.  780,  D.] 
 Si  invocare  nomen  Domini,  et  or  are  Dominum,  unum 
 
 atque  idem  est. —  Orig.  [in  Ep.  ad  Rom.  lib.  viii.  3. 
 
 torn.  iv.  p.  624,  B  ] 
 II.  How  doth  it  appear  that  we  ought  to  pray? 
 
 1.  God  commandeth  it,  1  Tim.  ii.  8. 
 
 2.  It  is  part  of  His  worship,  Ps.  xcv.  6,  7. 
 
 3.  By  this  we  give  Him  glory. 
 
 1.  Of  His  sovereignty  over  us. 
 
 2.  His  immensity  and  omnipresence,  Matt.  vi.  6. 
 
 3.  His  all-sufficiency. 
 
 Q 
 
226 
 
 Thesaurus  Theologicus. 
 
 4.  His  mercv. 
 
 5.  His  faithfulness  to  His  promises. 
 
 4.  This  is  the  means  appointed  by  God  for  our  receipt  of 
 
 good  things,  Ezek.  xxxvi.  37.  Luke  xi.  13. 
 
 5.  He  hath  promised  good  things  to  it,  Matt.  vii.  7. 
 III.  How  should  we  pray  ? 
 
 1.  Outward  reverence  in  our  bodies,  as  kneeling;  for 
 
 that  we  ought  to  kneel  at  prayer  appears,  in  that 
 it  is  commanded,  Heb.  xii.  28.  Ps.  xcv.  6.  Isa. 
 xlv.  23. 
 
 The  Saints  always  did  so. 
 
 1.  Daniel,  Dan.  vi.  10. 
 
 2.  Solomon,  2  Chron.  vi.  13. 
 
 3.  Peter,  Acts  ix.  40. 
 
 4.  Paul,  Acts  xx.  36;  xxi.  5.  Eph.  iii.  14. 
 
 5.  Stephen,  Acts  vii.  60. 
 
 6.  Our  Lord,  Luke  xxii.  41. 
 
 2.  Inwardly, 
 
 1.  With  the  understanding,  1  Cor.  xiv.  15. 
 
 2.  The  heart,  Isa.  xxix.  13.  Ezek.  xxxiii.  31.   1  Cor. 
 
 xiv.  15. 
 
 3.  In  charity,  1  Tim.  ii.  8. 
 
 4.  With  respect  to  the  promises,  Gen.  xxxii.  9,  10, 
 
 11,  12. 
 
 1.  Absolutely,  for  spiritual, 
 
 2.  Conditionally,  for  temporal,  things. 
 
 1.  That  they  are  for  God's  glory,  Matt.  xxvi.  39. 
 
 2.  For  our  good. 
 
 5.  In  the  name  of  Christ,  John  xiv.  13. 
 
 6.  In  faith,  Heb.  xi.  6. 
 
 Believing,  Matt.  xxi.  22.  Jam.  i.  5,  6. 
 
 1.  That  God  can, 
 
 2.  That  He  will,  grant  what  we  ask,  so  far  as  it  is 
 
 good  for  us,  for  the  sake  of  Christ,  Mark  xi.  24. 
 
 7.  To  a  right  end,  Matt.  vi.  6.  Jam.  iv.  3. 
 
 8.  Pray  so  as  to  expect  what  we  pray  for,  Ps.  xlv.  23. 
 Motives.  Consider, 
 
 1.  God,  to  whom  we  pray,  Rom.  x.  14. 
 
 2.  Our  own  dependence  upon  Him,  Acts  xvii.  28. 
 
 3.  The  necessity  of  what  we  desire. 
 
Thesaurus  TJieologicus. 
 
 227 
 
 4.  Our  own  unworthiness,  Gen.  xxxii.  10. 
 
 5.  The  ground  of  our  hopes  in  Christ,  1  John  ii.  1 . 
 
 6.  God  hath  promised  to  hear  our  prayers,  Matt. 
 
 vii.  7.  John  xvi.  24.  Luke  xi.  9. 
 IV.  When  should  we  pray  ? 
 Without  ceasing. 
 
 1 .  Negatively.    Not  as  if  all  our  time  was  to  be  spent  in 
 
 prayer. 
 
 2.  Positively. 
 
 1 .  So  as  always  to  have  our  hearts  in  a  praying  posture, 
 
 Ps.  lvii.  7. 
 
 2.  So  as  to  take  all  occasions  of  prayer,  2  Sam.  ix.  13. 
 
 Luke  ii.  37  ;  xxiv.  53.  Acts  i.  14. 
 
 3.  So  as  to  pray  in  all  conditions,  Eph.  vi.  18.  Jam. 
 
 v.  13. 
 
 4.  So  as  not  to  leave  off  praying  for  any  mercy  because 
 
 God  doth  not  at  first  hear  us,  Luke  xviii.  1.  2  Cor. 
 xii.  8,  9. 
 
 5.  So  as  to  pray  every  day ;  for, 
 
 1.  God  is  to  be  worshipped  every  day,  Luke  i.  75. 
 
 2.  The  sacrifices  of  the  Old  Testament  were  to  be  of- 
 
 fered every  day,  Num.  xxviii.  3.  Ps.  Ii.  17. 
 Heb.  xiii.  15.  Acts  iii.  1  ;  x.  9. 
 
 3.  Our  Saviour  teacheth  us  to  pray  every  day,  Matt. 
 
 vi.  11. 
 
 4.  The  Saints,  in  all  ages,  have  made  prayer  their 
 
 daily  exercise,  Ps.  lv.  17  ;  cxix.  164.  Dan.  vi.  10. 
 
 5.  Nature  itself  teacheth  all  to  pray  each  day  ;  yea, 
 
 the  Mahometans  do  it. 
 
 6.  There  is  not  a  day  but  we  sin. 
 
 7.  Nor  a  day  but  we  want  mercies,  our  dependence 
 
 being  always  upon  God. 
 
 6.  So  as  to  take  all  occasions  to  lift  up  our  hearts  to 
 
 God  in  short  prayers  or  ejaculations,  Luke  xvii.  5. 
 Neh.  ii.  4;  v.  19;  xiii.  22.  Mark  ix.  24.  1  Sam. 
 i.  13.  Luke  xxiii.  42,  43. 
 
 Uses. 
 
 1.  Information. 
 
 1.  How  hard  it  is  to  pray,  Eph.  vi.  18. 
 
 2.  How  few  that  do  it,  Ps.  xiv.  4. 
 
228 
 
 Thesaurus  Theolocjicus. 
 
 3.  How  imperfect  our  best  prayers  are. 
 2.  Exhortation. 
 
 1.  Repent  of  your  neglect  of  this  duty. 
 
 2.  Reform.    Pray  without  ceasing. 
 
 1.  Publicly;  so  as,  {Luke  ii.  37;  iv.  16;  xviii.  10. 
 
 Matt,  xviii.  20.) 
 
 1.  To  mind  what  is  prayed  for. 
 
 2.  To  pray  for  it  yourselves. 
 
 2.  In  your  families  ;  for, 
 
 1.  This  is  commanded,  Eph.  vi.  18.  Matt.  vi.  11. 
 
 2.  We  have  precedents  of  it,  Josh.  xxiv.  15.  1  Sam. 
 
 L  21.  Est.  iv.  16.  Luke  ix.  18.  Acts  x.  2. 
 
 3.  Consider  the  necessity  of  it. 
 
 1.  There  are  family  sins  to  get  pardoned. 
 
 2.  Family  mercies  to  be  obtained,  and  to  oblige 
 
 us  to  thankfulness. 
 
 4.  Consider  the  benefit  of  it. 
 
 1.  It  will  keep  sin  out. 
 
 2.  Bring  a  blessing  into  the  family, Prov.  iii.35. 
 
 3.  Secret  prayers,  Matt.  vi.  6. 
 
 1.  With  reverence,  Ezra  ix.  5,  6.   Dan.  vi.  10. 
 
 Acts  ix.  40. 
 
 2.  Attention. 
 
 1.  Of  the  mind. 
 
 1.  To  God  we  pray  to. 
 
 2.  To  the  thing  we  pray  for. 
 
 2.  Of  the  will. 
 
 1.  The  desire. 
 
 2.  Trust  and  faith. 
 
 3.  Sincerity,  Jam.  iv.  3. 
 Motives.  Consider, 
 
 1.  We  have  no  ground  to  expect  any  blessing  without 
 
 prayer,  Ezek.  xxxvi.  37. 
 
 2.  It  is  a  means  for  the  getting  all  blessings,  spiritual  and 
 
 temporal,  Matt.  vii.  7  ;  xxi.  22.  Jam.  i.  5. 
 
 3.  It  is,  in  itself,  the  most  heavenly  duty  we  can  perform, 
 
 Philip,  iii.  20. 
 
Thesaurus  Theologicus. 
 
 229 
 
 1  Thessalonians  v.  18. 
 
 In  every  thing  give  thanks. 
 
 It  is  our  duty  to  be  always  thankful. 
 
 I.  Whom  must  we  give  thanks  to  ? 
 
 Only  to  God  ;  because,  (Ps.  c.  4.) 
 
 1.  It  is  only  by  Him,  we  are  preserved  from  evil,  Ps. 
 
 cxxi.  7. 
 
 2.  It  is  only  from  Him  that  we  have  any  thing  that  is 
 
 good,  Jam.  i.  17. 
 
 3.  Because  He  only  is  good  in  Himself,  Ps.  cvii.  1  ; 
 
 cxxxvi.  1.  Luke  xviii.  19. 
 
 II.  How  should  we  give  thanks  to  Him  ? 
 
 1.  By  an  humble  confession  of  our  own  un worthiness, 
 
 Gen.  xxxii.  10.  Eph.  iii.  8. 
 
 1.  By  reason  of  original  sin,  Ps.  li.  5. 
 
 2.  Actual  transgressions,  1  Cor.  xv.  9. 
 
 3.  Our  abuse  of  His  mercies,  Jude  4. 
 
 2.  By  an  humble  acknowledgment  of  Him  in  all  we  have, 
 
 rn'VT.  Prov.  iii.  6. 
 
 1.  His  power,  Ps.  cxxxv.  1,  6. 
 
 2.  Goodness,  Ps.  cxlv.  1,  2,  9. 
 
 3.  Mercy,  Ps.  cxxxvi.  1,  2,  3. 
 
 3.  By  admiring  Him   in  all   we  have,  and  praising, 
 
 1  Chron.  xxix.  12,  13. 
 
 4.  By  improving  all  for  His  glory,  Prov.  iii.  9. 
 
 5.  By  walking  before  Him  in  all  well-pleasing,  2  Tim.  i.  3. 
 
 III.  What  must  we  thank  Him  for? 
 For  all  things,  Eph.  v.  20. 
 
 1.  Our  mercies. 
 1.  Spiritual. 
 
 1.  His  sending  Christ  to  die  for  us,  Luke  ii.  14. 
 
 2.  His  Spirit  to  quicken  us,  2  Cor.  ix.  15. 
 
 3.  His  Gospel,  Matt.  xi.  25. 
 
 4.  His  restraining  grace,  1  Cor.  xv.  57.  Rom.  vii.  25. 
 
230 
 
 1  ft esa u rus  Th eolog icus. 
 
 5.  His  renewing  and  sanctifying  grace. 
 
 6.  His  spiritual  comforts,  Ps  cxlvii.  1,  2,  3. 
 
 7.  His  ordinances,  as  at  this  time. 
 2.  Temporal. 
 
 1.  His  making  us,  Ps.  xcv.  6  ;  c.  1,  2,  3. 
 
 2.  Preserving  us,  Acts  xvii.  28. 
 
 3.  Providing  for  us,  Ps.  cxlvii,  7,  8,  9.  1  Tim.  vL  17. 
 
 4.  Our  health  and  strength,  Ps.  xviii.  32. 
 
 5.  Our  gifts  and  parts,  1  Cor.  xiv.  18. 
 
 6.  Our  life  and  liberty. 
 
 7.  Our  protection  from  all  dangers. 
 2.  Our  afflictions,  Job  i.  21. 
 
 1.  Because  they  are  not  so  great  as  we  have  deserved, 
 
 Ez.  ix.  13. 
 
 1.  Not  spiritual,  Ps.  cxlvii.  20. 
 
 2.  Not  eternal,  Lam.  iii.  39. 
 
 2.  Because  they  are  still  mixed  with  mercies. 
 
 3.  Because  they  are   really  spiritual  mercies,  Rem. 
 
 viii.  28.  Heb.  xii.  10. 
 
 1.  For  the  deadening  our  sins,  Job  xxxvi.  8,  9,  10. 
 
 2.  For  the  quickening  our  graces,  Ps.  cxix.  67. 
 
 Uses. 
 
 1.  Reproof. 
 
 1.  To  such  as  never  think  of  that  God  who  gives  them 
 
 all  things  to  enjoy,  Ps.  x.  4. 
 
 2.  Who  think  upon  Him,  but  are  not  thankful  to  Him. 
 
 3.  Who  thank  Him  with  their  mouths,  but  not  their 
 
 hearts,  Col.  iii.  16. 
 
 4.  Who  thank  Him  for  some  things,  but  not  for  all, 
 
 Eph.  v.  20. 
 
 2.  Exhortation.    Be  thankful. 
 
 Consider, 
 
 J.  This  is  all  the  requital  God  expects,  or  you  can 
 give,  for  your  mercies,  Ps.  l.  10,  14;  lxix.  30,  31. 
 
 2.  You  cannot  expect  a  blessing  on  them,  unless  you 
 
 be  thankful  for  them. 
 
 3.  The  more  thankful  you  are  for  mercies  received,  the 
 
 more  ground  you  have  to  expect  more. 
 
Thesaurus  Theoloyicus. 
 
 231 
 
 1  Thessalonians  v.  19,  [20]. 
 Quench  ?iot  the  Spirit.    [Despise  not proj)hesyingsP\ 
 
 [Quench  not  the  Spirit.'] 
 
 I.  What  are  we  to  understand  by  the  Spirit  ? 
 It  signifies, 
 
 1.  The  Divine  Nature  in  general,  John  iv.  24. 
 
 2.  The  Third  Person  in  particular. 
 
 3.  The  influences  and  effects,  or  works,  of  the  Spirit,  John 
 
 iii.  34.  Acts  vii.  55.  Luke  xi.  13,  compared  with  Matt. 
 vii.  11.  Eph.  v.  18. 
 
 II.  What  by  quenching?  To  mevpa  w  eGevvvre. 
 It  is  a  metaphor  taken  from  light  and  fire. 
 
 1.  God  works  in  and  of  Himself. 
 
 2.  No  creature  can  act  but  by  Him,  Acts  xvii.  28. 
 
 3.  In  spiritual  actings  we  do  not  only  need  the  general 
 
 concourse  of  His  providence,  but  also  the  special  in- 
 fluence of  His  grace,  John  vi.  44. 
 
 1.  Because  of  the  darkness  of  our  minds,  1  Cor.  ii.  14. 
 
 2.  The  perverseness  of  our  wills,  Jer.  xvii.  9. 
 
 4.  When  God  is  pleased  to  vouchsafe  the  influences  of 
 
 His  grace  we  are  not  to  stifle  them ;  as,  Cant.  i.  4. 
 
 1.  Good  thoughts,  Rev.  iii.  20. 
 
 2.  Holy  desires. 
 
 3.  Heavenly  delights. 
 
 4.  The  beginning  of  any  grace,  Zech.  iv.  10. 
 
 5.  The  actings  of  it,  when  begun. 
 
 6.  Inclinations  to  duty. 
 Uses. 
 
 1.  Have  a  care  of  the  impediments  that  hinder  the  in- 
 fluences of  grace. 
 
 1.  Blindness  and  hardness  of  heart,  Matt.  xiii.  15. 
 
 2.  Carnal  security,  Cant.  v.  2,  6. 
 
 3.  Pride,  Ps.  xxv.  9.  1  Pet.  v.  5. 
 
 4.  Earthly  mindedness,  Luke  xviii.  23. 
 
232 
 
 Thesaurus  Theologicus. 
 
 5.  Unbelief,  Heb.  iv.  2. 
 
 2.  Wait  upon  God  for  His  Spirit,  in  the  ways  appointed. 
 
 1.  Reading  the  Scriptures,  Ps.  xix.  7,  8. 
 
 2.  Praying,  Acts  ii.  I,  2. 
 
 3.  Hearing,  Acts  ii.  37 ;  x.  44. 
 
 4.  Meditation. 
 
 5.  Sacraments. 
 
 3.  Resist  not  the  motions  of  the  Spirit. 
 
 Consider, 
 
 1.  We  are  commanded  not  to  quench  the  Spirit. 
 
 2.  It  is  a  fight  with  God  against  ourselves. 
 
 3.  If  we  once  quench  the  Spirit,  He  may  never  come 
 
 again,  Gen.  vi.  3. 
 
 Despise  not  prophesy ings. 
 
 I.  What  prophesy ings? 
 
 1.  The  Scriptures  written,  2  Pet.  i.  20,  21.  2  Tim.  iii.  16. 
 
 1.  The  truths  asserted,  Acts  xxvi.  27. 
 
 2.  Commands  enjoined,  Mark  vii.  8,  9. 
 
 3.  Promises  made,  Rom.  iv.  20. 
 
 4.  Threatenings  denounced,  Prov.  i.  30.  Amos  iii.  8. 
 
 2.  The  Scriptures  preached,  1  Cor.  xiv.  1,  2,  3. 
 
 Which  they  despise, 
 
 1.  That  do  not  come  to  hear  them,  Luke  iv.  16. 
 
 2.  That  do  not  regard  what  they  have  heard,  Luke 
 
 iv.20. 
 
 3.  That  do  not  practise  what  they  hear  commanded,  Lev. 
 
 xxvi.  15.  John  xiii.  17. 
 
 II.  Why  not  despise  them  ? 
 
 1.  They  are  the  word  of  God,  1  Thess.  ii.  13. 
 
 2.  They  that  despise  them  despise  Him,  Luke  x.  16. 
 
 3.  If  we  despise  the  word,  God  may  justly  deprive  us  of 
 
 it. 
 
 4.  If  we  despise  God's  word,  He  will  despise  us,  1  Sam. 
 
 ii.  30.  Prov.  i.  25,  28. 
 
 5.  By  our  despising  His  word,  we  make  it  ineffectual  to 
 
 ourselves,  Heb.  iv.  2. 
 
 III.  Why  are  the  Scriptures  called  prophesyings? 
 
 \.  They  foretell  the  first  coming  of  Christ,  Gen.  iii.  15; 
 xlix.  10.  Isa.  vii.  14.  Mai.  iii.  1. 
 
Thesaurus  Theologicus. 
 
 233 
 
 2.  The  second,  Job  xix.  25.  Acts  i.  11. 
 
 3.  The  resurrection  from  the  dead,  Job  xix.  25.  1  Cor. 
 
 xv.  52. 
 
 4.  The  day  of  judgment,  Eccles.  xii.  14.  2  Cor.  v.  10. 
 
 5.  The  affairs  of  the  world  to  come,  Matt.  xxv.  46. 
 
 1.  The  punishment  of  the  wicked,  2  Thess.  i.  7,  8,  9. 
 
 2.  The  glory  of  the  righteous,  Isa.  lxiv.  4.  1  Cor.  ii.  9. 
 
 1  Timothy  i.  15. 
 
 This  is  a  faithful  saying,  and  worthy  of  all  acceptation, 
 that  Christ  Jesus  came  into  the  world  to  save  sinners  ; 
 of  whom  I  am  chief. 
 
 Christ  Jesus  came  into  the  world  to  save  sinners. 
 
 I.  Who  was  this  Christ  Jesus? 
 
 One  that  lived  in  Judea,  about  1700  years  ago,  called 
 Christ,  ab  officio ;  Jesus,  a  benejicio. 
 
 II.  What  was  He  ? 
 
 1.  God,  John  i.  1.  Rom.  ix.  5. 
 
 1.  The  name  of  God  is  attributed  to  Him,  Isa.  ix.  6. 
 
 Jer.  xxhi.  6. 
 
 2.  The  works  of  God  were  performed  by  Him  ;  Lazarus, 
 
 John  xi.  43.  Matt.  xii.  25.  Rom.  i.  4. 
 Why  should  He  be  God  ? 
 
 1 .  That  He  might  bear  God's  wrath. 
 
 2.  To  satisfy  God's  justice,  Ps.  xlix.  7. 
 
 3.  To  overcome  Death,  Satan,  Heb.  ii.  14. 
 
 4.  To  purchase  the  donation  of  the  Spirit,  and  so 
 
 merit  eternal  life  for  us. 
 
 Use. 
 
 Inference  I,  Then  ail  His  actions  were  meritorious. 
 2.  He  is  able  to  save  us,  Heb.  vii.  25. 
 
234 
 
 1  Tiesa  urns  1  It  ealog  lews. 
 
 Consolation. 
 
 We  may  be  assured  of  salvation  by  Him,  if  we 
 come  to  Him. 
 Exhortation. 
 
 1.  Admire  Him. 
 
 2.  Trust  in  Him. 
 
 2.  Man,  1  Tim.  ii.  4. 
 
 This  appears, 
 
 1 .  In  His  birth  and  incarnation. 
 
 2.  His  death  and  passion. 
 
 Why  man  ? 
 
 1.  To  suffer,  Heb.  ii.  9,  10. 
 
 2.  To  suffer  for  us,  ver.  14. 
 
 3.  To  sanctify  our  natures. 
 
 Use. 
 
 Come  boldly  to  God  in  Him,  Heb.  vr.  15,  16. 
 
 3.  God  and  man  united  together  in  one  person,  1  Pet. 
 
 iii.  18.  Rom.  ix.  5.  Isa.  vii.  14.  Matt.  i.  23.  Why? 
 That  the  works  of  each  might  be  attributed  to  one 
 another,  and  so  His  death  as  meritorious  as  if  God 
 Himself  had  suffered,  Acts  xx.  28. 
 Use. 
 
 1.  See  the  wisdom  of  God. 
 
 2.  The  condescension  of  Christ. 
 Exhortation. 
 
 1.  Rely  wholly  upon, 
 
 2.  Labour  after  an  interest  in,  this  union ;  that  as  He 
 
 had,  you  may  have,  two  natures  in  one  person. 
 
 III.  Who  are  the  sinners  He  came  to  save? 
 
 1.  Repenting,  Luke  v.  32. 
 
 2.  Believing,  sinners,  John  vi.  35,  40,  47. 
 
 IV.  What  did  He  come  to  save  them- from  ? 
 
 1.  From  sin. 
 
 1.  Guilt,  2  Cor.  v.21. 
 
 2.  Filth,  and  so,  Acts  iii.  2G, 
 
 2.  From  God's  wrath,  Rom.  v.  9. 
 
 V.  What  to? 
 
 1 .  Righteousness  in  their  persons,  Rom.  iii.  26. 
 
 2.  Holiness  in  their  natures,  Heb.  xiii.  12. 
 
 3.  Happiness  in  their  souls,  John  vi.  47. 
 
Thesaurus  Theologicus. 
 
 235 
 
 Uses. 
 
 1.  Information. 
 
 1.  Then  are  sinners  lost. 
 
 2.  They  are  not  able  to  save  themselves. 
 
 3.  No  creature  could  save  them,  Ps.  xlix.  7. 
 
 4.  The  love  of  God  was  much  seen,  in  that  He  came 
 
 to  save  sinners,  Rom.  v.  8. 
 
 2.  Consolation. 
 
 1 .  Are  thy  sins  great  ? 
 
 2.  Many? 
 
 3.  Strong?  Ps.  lxxxix.  19.  Christ  came  to  save  from 
 
 them. 
 
 3.  Exhortation. 
 
 1.  Labour  to  know  Him,  2  Pet.  iii.  18. 
 
 2.  To  love  Him,  considering  (Eph.  vi.  24.  1  Cor. 
 
 xvi.  22) 
 
 1.  What  He  was  from  eternity. 
 
 2.  What  He  became  in  time. 
 
 3.  For  whose  sakes  He  did  it. 
 
 3.  Turn  to  Him,  look  upon  yourselves  as  sinners. 
 
 4.  Believe  on  Him,  1  Thess.  iv.  14. 
 
 5.  Get  an  assurance  of  your  interest  in  Him,  2  Pet. 
 
 i.  10.  Job  xix.  25. 
 
 1  Timothy  ii.  1,  2,  3. 
 
 I  exhort  therefore,  that  first  of  all,  supplications,  prayers, 
 intercessions,  and  giving  of  thanks,  be  made  for  all 
 men :  for  kings,  and  for  all  that  are  in  authority, 
 that  ice  may  lead  a  quiet  and  peaceable  life,  in  all 
 godliness  and  honesty.  For  this  is  good  and  accept- 
 able in  the  sight  of  God  our  Saviour. 
 
 Timothy  being  preferred  to  be  pastor  of  Ephesus,  and  so 
 the  ambassador  of  the  Lord  of  Hosts  to  His  people  there, 
 the  Apostle  thinks  fit  to  instruct  him  in  the  way,  and  to 
 
236 
 
 Tk  fig  a  urns  7  %  eo  lo <j  icus . 
 
 shew  hitn  the  duties  that  lay  upon  him.  Having  there- 
 fore, in  the  first  chapter,  exhorted  him  to  suppress  errors 
 and  uphold  the  truth,  in  this  he  enters  upon  the  other 
 part  of  his  ministerial  function,  viz.  prayer  ;  and  in  par- 
 ticular, that  I  may  not  discourage  your  attention  with  any 
 serious  preface,  in  these  words  we  find  these  four  things  : 
 
 I.  Apostolum  exhortantem  ;  /  exhort. 
 
 II.  Exhortationis  subjectum  ;   to  pray  for  others,  which  is 
 
 farther  set  forth, 
 
 1.  Ab  enumeratione  partium  ;  which  are  four: 
 
 1 .  Arj;^/:,  supplications,  or  rather  deprecations. 
 
 2.  TlzoGij'/ai,  prayers,  or  petitions. 
 
 3.  'Eiri  '.hic,  intercessions. 
 
 4.  Ely 'a pict fa /,  thanksgivings. 
 
 2.  Ab  object o. 
 
 1 .  Generali ;  for  all. 
 
 2.  P articular i ;  for  kings,  and  all  in  authority. 
 
 III.  Subjecti  hujusce  prioritatem  ;  first  of  all,  riajaxa/.i  & -J> 
 
 IV.  Argumenturn  aut  exhortation^  rationem  ;  twofold, 
 
 1.  Ab  utili. 
 
 2.  A  cornmodo. 
 
 1.  It  is  the  duty  of  elders  to  instruct  their  juniors. 
 
 2.  God  is  pleased  so  far  to  condescend  to  His  crea- 
 
 tures, that  He  doth  not  always  deal  with  them 
 by  commands,  but  sometimes,  yea,  often,  by  ex- 
 hortation. 
 
 3.  In  our  addresses  to  the  throne  of  grace  we  are  not 
 
 to  be  mindful  of  ourselves  only,  but  of  others  too. 
 
 1.  We  are  to  make  others  sharers  in  every  part  of 
 
 our  prayers. 
 
 2.  To  that  end,  we  are  to  observe  God's  dispensations 
 
 to  others,  as  well  as  to  ourselves. 
 
 1.  It  is  not  only  for  our  friends  and  relations,  or 
 
 for  this  or  that  sort,  that  we  are  to  prav,  but 
 for  all. 
 
 2.  We  are  in  a  more  especial  manner  to  pray  for 
 
 such  as  sit  at  the  stern,  and  are  in  authority. 
 
 4.  We  are  to  be  so  cartful  of  this  duty,  as  to  place  it  in 
 
 the  fore-front. 
 
Thesaurus  Theologicus. 
 
 237 
 
 5.  It  is  the  duty  of  governors  to  endeavour  the  peace 
 
 and  quietness  of  their  subjects  ;  and  they  are  so  to 
 look  to  the  peace  and  quietness  of  their  subjects, 
 that  this  peace  and  quietness  still  be  joined  with 
 godliness  and  honesty. 
 
 6.  That  the  people  that  would  live  quiet  and  peaceable 
 
 lives,  in  all  godliness  and  honesty,  under  their  go- 
 vernors, must  be  often  soliciting  the  throne  of 
 grace  for  it ;  for, 
 Thus  to  pray  for  others,  and  especially  for  governors, 
 is  a  good  thing.    It  is  good, 
 
 1.  Materially,  formally,  finally,  effectually. 
 
 2.  As  it  is  good  in  itself,  so  it  is  acceptable  in  the 
 
 sight  of  God. 
 
 3.  Its  being  so  ought  to  stir  us  up  to  the  performance 
 
 of  it. 
 
 7.  In  the  performance  of  every  duty  we  are  to  look  to 
 
 the  pleasing  of  God,  and  to  have  a  care  that  what 
 we  do  be  good  and  acceptable  in  His  sight. 
 
 1  Timothy  ii.  5. 
 
 For  there  is  one  God,  and  one  mediator  between  God 
 and  men,  the  man  Christ  Jesus. 
 
 Doctrine  I. 
 
 Jesus  Christ  is  man,  as  well  as  God,  in  one  person. 
 1.  That  He  is  God. 
 
 1.  He  had  a  Being  before  born,  John  xvi.  27,  28. 
 
 2.  He  was  before  the  world,  John  i.  3.  Col.  i.  16. 
 
 TLdrgog  sr}v  afispjtfrog,   drsg/Movi  avvdgovog  edgy.  —  Nonn. 
 \in  Joh.  Metaphr.  4.] 
 Qunivov  rh  xdru  Xgiffrbv  xai  anb  Mag/a g  agyj>iMvw. —  Greg. 
 Naz.  [Orat.  xxxiii.  16.  torn.  i.  p.  614,  D.] 
 
238  Thesaurus  Theologicvs. 
 
 3.  This  His  being  was  truly  divine,  John  i.  1,2.  1  John 
 
 v.  20.  Rom.  ix.  5. 
 
 Quod  essent  solid  stato  die  ante  lucem  convenire,  car- 
 menque  Christo,  quasi  Deo,  dicere  [secum  invicem\ — 
 Plin.  Epist.  [x.  97.] 
 
 4.  This  His  divine  nature  was  the  same  with  the  Fa- 
 
 ther's, Philip,  ii.  6,  7.  Isa.  xl.  25. 
 
 5.  This  Christ  received  of  the  Father,  John  v.  26. 
 Pater  vita  in  semetipso,  non  a  Filio  ;  Filius  vita  in 
 
 semetipso,  sed  a  Patre. — Aug.  [in  Joh.  Tract,  xix. 
 
 torn.  iii.  P.  2.  p.  443,  F  ] 
 0sos  sx.  faov,  <pug  1%  purog. — \_Nicene  Creed.] 
 Uurrtg  fth  ydg  Icnv  6  sr'sguj  rov  that  xard  rqv  6/jlo}uv  eauTw 
 
 (pufftv  rriv  u^yiv  vruguGy^v. — Basil  [adv.  Eunom.  ii.  22. 
 
 torn.  i.  p.  258,  D.] 
 
 2.  He  is  man  as  well  as  God. 
 
 1.  He  had  a  body,  Heb.  ii.  14.  John  i.  14.  Luke  xxiv.  39. 
 
 1  John  iv.  3. 
 
 Simon  Magus,  Saturninus,  Isidorus,  Secundus, 
 Marcosians,  Heracleonitse,  Ophitae,  Cerdon,  Mar- 
 cion,  Sec.  ;  these  were  doxyrui  %  yavraaiatrral,  suppos- 
 ing Christ  to  have  no  real  body. 
 
 2.  A  soul,  Luke  ii.  52;  xxiii.  46.  Matt.  xxvi.  38. 
 Arius  and    Eunomius  said,  Tqv  dsorrjra  rSJs  ^yjii 
 
 hvYigyr\xtvai  rfjv  y^^'iav.  —  Theodoret.  [Fab.  Hcer.  v.  1 1 . 
 torn.  iv.  p.  278,  D.] 
 
 3.  This  soul  and  body  He  had  by  the  power  of  the 
 
 Holy  Ghost,  Luhe  i.  35  ;  iii.  23. 
 
 3.  He  is  both  God  and  man,  and  yet  but  one  Christ  or 
 
 Mediator. 
 
 'O  }.6yog,  6  povog  d/xtp'Ju  kog  n  xai  avfow-Trog. —  Clem.  Alex. 
 
 [Cohort,  ad  Gent.  c.  1 .  torn.  i.  p.  7.] 
 So  that, 
 
 1.  His  natures  were  not  mixed. 
 
 2.  Nor  changed  one  into  the  other. 
 
 '  AffvyyjTOjg,   drgeTrug,    dd/ocpsrug,    uy^wgltfTug. —  Concil. 
 Chalced.   [Act.  v.  Harduin.  torn.  ii.  p.  456,  C] 
 Acts  xx.  28.  Tsa.  vii.  14.  Matt.  i.  23. 
 Doctrine  II. 
 
 This  Christ  is  the  one  mediator  between  God  and  man. 
 
Thesaurus  Theologicus. 
 
 239 
 
 1.  God  and  man  are  at  odds,  Rom.  v.  10. 
 
 2.  No  man  can  reconcile  them,  1  Sam.  ii.  25.  Job  ix. 
 
 32,  33. 
 
 3.  Hence  Christ  alone  could  do  it,  as  alone  God  and  man. 
 
 1.  On  God's  part,  Heb.  v.  1. 
 
 1.  By  satisfying,  Heb.  ii.  10.  1  Tim.  ii.  6,  'AvriXvrgov 
 
 2.  By  interceding-,  1  John  ii.  1.  Heb.  vii.  25. 
 
 2.  On  our  part,  by  giving  us  His  Spirit,  Col.  i.  19. 
 
 John  i.  16. 
 
 Uses. 
 
 1.  Comfort,  1  John  ii.  1.  Rom.  viii.  33. 
 
 2.  Exhortation. 
 
 1.  Bless  God  for  this  great  mercy. 
 
 2.  Often  think  of  Christ. 
 
 3.  Rejoice  in  Him  with  spiritual  joy,  1  Pet,  i.  8. 
 Luke  i.  47  ;  ii.  24. 
 
 Doctrine  III. 
 
 Christ,  as  God-man,  was  our  mediator,  and  therefore 
 was  anointed  to  be  a  priest,  a  prophet,  and  a  king. 
 1.  Christ  was  a  priest,  Ps.  ex.  4.  Heb.  vii.  13,  &c. 
 Here  I  might  shew, 
 
 1.  That  He  was  the  only  priest  that  offered  sacrifice 
 
 upon  the  altar  for  our  sins,  as  God-man. 
 
 2.  He  was  the  sacrifice  that  was  offered  upon  the  altar, 
 
 Isa.  liii.  10,  as  man. 
 
 3.  He  was  the  altar  upon  which  the  sacrifice  was 
 
 offered,  Heb.  xiii.  10,  as  God. 
 
 But  I  shall  rather  shew  you  what  Christ  was 
 to  do,  and  did  for  us,  as  He  was  our  priest. 
 1.  He  made  satisfaction  to  God's  justice  for  us. 
 
 Now,  there  were  two  things  wherein  God's  justice 
 should  be  satisfied. 
 
 1.  It  required  punishment  of  our  past  sins. 
 
 2.  Perfection  of  our  future  life. 
 
 Now,  Christ,  as  our  mediator,  did  both  these 
 things  for  us. 
 
 1.  By  His  passive, 
 
 2.  By  His  active,  obedience. 
 
 By  the  first,  He  satisfied  God's  justice  : 
 
240 
 
 Thesaurus  Theologicus. 
 
 By  the  second,  He  purchased  His  favour  for 
 us. 
 
 1.  His  passive  obedience,  which  was  His  under- 
 
 going all  those  punishments  which  were 
 due  to  us  for  our  sins.    He  suffered, 
 
 1.  In  His  life,  Matt.  iv.  2.  John  iv.  6. 
 
 2.  At  His  death. 
 
 1.  In  His  body,  Matt,  xxvii.  30,  38.  Gal. 
 
 iii.  13. 
 
 2.  In  His  soul,  Luke  xxii.  44.  Isa.  liii.  10. 
 
 Matt,  xxvii.  46. 
 And  all  this  Christ  did  not  suffer  for  Himself, 
 but  for  us  ;  and  though  He  suffered  but  as 
 man,  yet  seeing  the  same  person  that  suffered 
 was  both  God  and  man,  it  thence  follows,  that 
 His  sufferings  were  more  than  if  all  the  men 
 in  the  world  had  suffered  for  ever. 
 Uses. 
 
 1.  Loathe  thyself  for  sin. 
 
 2.  Admire  the  love  of  Christ. 
 
 3.  As  Christ  died  for  sin,  do  you  die  to  it. 
 
 Let  not  that  sin  live  in  you,  that  forced 
 Christ  to  die  for  you. 
 
 4.  As  Christ  died  for  you,  do  you  live  to  Him. 
 
 2.  His  active  obedience,  Matt.  iii.  15.    As  by 
 
 His  passive  obedience  we  are  freed  from 
 the  guilt  of  sin,  so  by  His  active  obedience 
 we  are  invested  with  righteousness.  By  His 
 sufferings  He  was  made  sin  for  us ;  by  His 
 obedience  we  are  "  made  the  righteousness 
 of  God  in  Him,"  2  Cor.  v.  21. 
 Uses. 
 
 Then  let  us  not  only  lay  hold  upon  what  He 
 suffered,  but  likewise  upon  what  He  did 
 for  us. 
 
 2.  He  maketh  intercession  for  us,  Rom.  viii.  34. 
 
 1.  He  maketh  request  for  us. 
 
 2.  Pleads  our  cause,  1  John  ii.  1 . 
 
 3.  Presents  our  prayers  to  God. 
 
 4.  Covers  our  sins  from  God. 
 
Thesaurus  Theologicus. 
 
 241 
 
 Uses. 
 
 1.  Then  we  need  not  fear  falling  away  from 
 
 grace. 
 
 2.  We  may  go  with  boldness  to  the  throne  of 
 
 grace. 
 
 2.  A  Prophet,  Isa.  lxi.  1. 
 
 1.  To  reveal  the  will  of  God,  Matt.  xi.  27.  John 
 
 xv.  15. 
 
 2.  To  expound  it. 
 
 3.  To  make  us  understand  it. 
 Uses. 
 
 1.  Hearken  to  Christ. 
 
 2.  Lead  your  lives  according  to  His  precepts  and 
 
 example. 
 
 3.  A  King,  Isa.  ix.  7. 
 
 1.  Where  is  His  kingdom?    He  hath  one, 
 
 1.  On  earth. 
 
 2.  In  heaven,  John  xviii.  36. 
 
 2.  How  came  He  to  this  kingdom  ? 
 
 1.  By  donation. 
 
 2.  By  purchase. 
 
 3.  Who  are  of  His  privy-council  ? 
 
 1.  God  the  Father,  John  xii.  50. 
 
 2.  The  godly,  His  children,  Ps.  xxv.  14. 
 
 4.  What  are  the  laws  of  this  kingdom  ? 
 
 1.  Repentance,  2  Tim.  ii.  19. 
 
 2.  Faith,  Rom.  iii.  27.  Mark  i.  15.  1  John  iii.23. 
 
 5.  What  are  the  penalties  annexed  ? 
 
 1.  The  wrath  of  God,  Mark  ix.  44. 
 
 2.  The  worm  of  conscience. 
 
 6.  What  judges  try  all  the  causes,  and  sentence  the  of- 
 
 fenders in  this  kingdom  ? 
 
 1.  The  King  himself,  John  v.  22,  27. 
 
 2.  The  Saints,  1  Cor.  vi.  2. 
 
 7.  When  doth  this  King  bring  His  subjects  to  the  bar? 
 
 1.  At  the  private  sessions  of  every  man's  death. 
 
 2.  At  the  general  assize,  the  judgment-day,  Matt. 
 
 xii.  36. 
 
 8.  What  are  the  honours  which  He  will  bestow  upon 
 
 His  faithful  and  loyal  subjects? 
 
 R 
 
242 
 
 77/ cMuma  Theologicus. 
 
 1.  They  shall  live  in  His  own  court,  John  xii.  26; 
 
 xvii.  24. 
 
 2.  Eat  at  His  own  table,  Luke  xxii.  30. 
 
 3.  And  be  themselves  as  so  many  kings  and  priests 
 
 in  Him.  and  with  Him.  Rev.  i.  6. 
 Uses. 
 
 1.  Information.    Is  Christ  a  king? 
 
 1.  Woe  to  unbelieving,  rebellious  sinners.  1  Sam. 
 
 xv.  23. 
 
 2.  Then  blessed  be  all  believing  saints. 
 
 2.  Exhortation. 
 
 1.  Honour  Him.  1  Pet.  ii.  IT. 
 
 2.  Obey  Him.  John  xv.  14. 
 
 3.  Submit  to  Him. 
 
 4.  Please  Him.  1  Thess.  iv.  1. 
 
 5.  Love  Him,  considering  it  is  He, 
 
 1.  That  bought  you. 
 
 2.  That  governs  you. 
 
 3.  That  protects  you. 
 
 4.  That  supplies  you  with  necessaries  here. 
 
 5.  That  must  crown  you  with  glory  hereafter. 
 
 1  Timothy  iv.  8. 
 
 Fur  bodily  exercise  profit  eth  little  :  but  godliness  is  profit- 
 able unto  all  tilings,  having  promise  of  the  life  that  mow 
 is.  and  of  that  which  is  to  r-orne. 
 
 Doctrine. 
 
 Godliness  is  profitable  to  all  things.     Eyc?C=/a  «gi$  -d\ra 
 x^s/.i/Mo;  lcri\. 
 I.  What  is  meant  by  godliness  ? 
 It  implies, 
 
 1 .  The  conformity  of  the  will  of  man  to  the  will  of  God. 
 1  Pet.  i.  15. 
 
Thesaurus  Theologicus. 
 
 243 
 
 2   Of  the  life  of  man  to  the  law  of  God,  Ps.  cxix.  24. 
 
 1 .  In  its  principles. 
 
 2.  In  its  matter. 
 
 3.  In  its  manner. 
 
 4.  In  its  end  of  our  actions. 
 
 fl.  How  is  it  profitable  for  all  things?  That  is,  it  is  the  way 
 whereby  we  may  attain  whatsoever  is  really  good  to 
 us,  and  so  it  is  profitable, 
 
 1.  For  the  soul. 
 
 1.  In  its  understanding  and  judgment. 
 
 1.  By  drawing  it  from  error. 
 
 2.  By  settling  of  it  in  necessary  truths. 
 
 2.  In  its  will,  by  undeceiving  of  it,  and  by  fixing  it  upon 
 
 what  is  really,  and  not  only  apparently,  good,  and 
 so  in  the  right  ordering  of  its  affections. 
 
 1.  Love  and  hatred,  Ps.  cxix.  113.  Amos  v.  15. 
 
 2.  Joy  and  grief,  Eccles.  vii.  14. 
 
 3.  Desire  and  abhorrence,  Ps.  cxix.  163. 
 
 4.  Boldness  and  audacity,  Prov.  xxviii.  1.  Ps.  xlii.  5. 
 
 5.  Fear  and  hope,  Isa.  viii.  13. 
 
 6.  Anger,  Eph.  iv.  26. 
 
 2.  To  the  body. 
 
 1.  In  this  life,  by  preventing  diseases;  for,  as  sin  is  a 
 
 formal  sickness  to  the  soul,  so  it  is  the  cause  of  sick- 
 ness to  the  body  ;  so  that  there  had  never  been  any 
 sickness  in  our  bodies,  had  there  never  been  any 
 sin  in  our  souls.  And  besides,  the  judgment  of 
 God  upon  some  sins,  do  of  themselves,  under  God, 
 raise  diseases  in  our  bodies;  as  adultery,  drunken- 
 ness, intemperance. 
 
 2.  In  the  other  world,  Philip,  iii.  21.  1  Cor.  xv.  42,  43, 
 
 44. 
 
 3.  To  our  names,  Prov.  x.  7. 
 
 1 .  By  taking  of  our  ill  name  from  us. 
 
 2.  By  putting  a  good  name  upon  us,  Isa.  Ivi.  5. 
 
 4.  To  our  enjoyments. 
 
 1.  By  improving  what  we  have  here,  Prov.  x.  22. 
 
 2.  By  assuring  what  we  shall  have  hereafter,  Prov. 
 
 xxii.  4  ;  which  indeed  are  truly  called  riches,  I  Tim. 
 vi.  6. 
 
244 
 
 Thesaurus  Theologicus. 
 
 1.  They  are  true  riches,  Prov.  xxiii.  5.  Luke  viii.  18. 
 
 2.  Suitable. 
 
 3.  Satisfying,  1  Cor.  vii.  31.  Ps.  xvii.  15. 
 
 4.  Certain,  Prov.  xxiii.  5. 
 
 5.  Necessary. 
 
 6-  Durable,  Proy.  viii.  18. 
 
 '  Uses. 
 
 1.  Inferences.    Hence  observe, 
 
 1.  How  fearfully  worldly-minded  men  are  mistaken  in 
 
 looking  after  riches. 
 
 2.  Sin  is  o-ood  for  nothing. 
 
 2.  Example. 
 
 Signs : 
 
 1.  Sincere  eyeing  the  will  of  God  more  than  any  thing 
 
 else  in  what  we  do  ;  more  than, 
 
 1.  Our  own  wills,  Luke  xxii.  42. 
 
 2.  Our  own  profits. 
 
 3.  Others'  persuasions,  Acts  iv.  19;  v.  29. 
 
 4.  Our  own  reason,  Heb.  xi.  8. 
 
 2.  A  holy  fear  of  offending,  and  care  of  pleasing,  God 
 
 in  what  we  do. 
 
 3.  Spiritual  performance  of  holy  duties,  1  John  iv.  13. 
 
 4.  Growth  in  grace,  John  xv.  2. 
 
 3.  Exhortation. 
 
 Motives.  Consider, 
 
 1.  Who  commands  it. 
 
 1.  The  great, 
 
 2.  Good,  God. 
 
 2.  How  oft  it  is  commanded,  Lsa.  xxviii.  10. 
 
 3.  Wherefore  it  is  commanded,  not  for  God's,  but  your 
 
 good,  principally. 
 
 4.  What  it  is  that  is  commanded. 
 
 5.  How  many  obligations  God  hath  laid  upon  you  to 
 
 be  godly ;  it  is  His  end  in  every  thing  He  bestows 
 upon  you,  Rom.  ii.  4. 
 
 1.  He  sent  His  Son. 
 
 2.  He  vouchsafes  His  ordinances. 
 
 3.  Mercies. 
 
 4.  Judgments,  and  all  to  work  it  in  you. 
 
 6.  How  miserable  you  will  be  without  it,  Heb.  xii.  14. 
 
Thesaurus  Theologicus. 
 
 245 
 
 Miserable, 
 
 1 .  In  this  life. 
 
 2.  In  the  life  to  come. 
 
 7.  How  you  will  one  day  wish  you  were  so.    They  that 
 
 despised  holiness  here  will  admire  it  hereafter. 
 
 8.  When  holy,  you  will  have  all  things  you  can  desire. 
 
 1  Timothy  vi.  6. 
 
 But  godliness  ivith  contentment  is  great  gain. 
 
 I.  What  is  godliness? 
 
 1.  Negatively. 
 
 1.  Not  avoiding  of  sin  only. 
 
 2.  Nor  a  bare  profession  of  religion. 
 
 3.  Nor  performing  outward  duties. 
 
 2.  Positively. 
 
 But  the  conformity  of  the  heart  and  life  of  man  to 
 the  revealed  will  of  God. 
 
 1.  Of  the  heart,  and  its  affections. 
 
 2.  The  life,  and  its  actions. 
 
 II.  To  be  so,  is  great  gain;  we  gain, 
 1.  Riches. 
 
 1.  The  Son  of  God  our  Redeemer. 
 
 2.  The  Spirit  our  Comforter. 
 
 3.  The  Word  our  Counsellor. 
 
 4.  The  promises  our  supporters. 
 
 5.  The  angels  our  ministers. 
 
 6.  God  to  be  our  God. 
 Use. 
 
 Labour  after  this  gain. 
 Considering, 
 
 1.  These  are  true  riches,  others  deceitful,  Matt.  xiii. 
 22.  Eccles.  iv.  8. 
 
246 
 
 Th esauru s  Theologicas. 
 
 2.  These  are  necessary  riches,  others  impertinent  and 
 
 unprofitable,  Prov.  xi.  4. 
 
 3.  These  are  constant,  others  uncertain,  Prov.  xxiii.  5. 
 
 4.  These  safe,  others  dangerous,  2  Tim.  iv.  10. 
 
 5.  These  durable,  others  fading,  Prov.  viii.  18. 
 
 6.  Have  these  first,  and  you  are  sure  of  the  others, 
 
 so  far  as  they  are  good  for  you,  Matt.  vi.  33. 
 
 2.  Honour,  1  Sam.  ii.  30.  Prov.  xii.  26.   Num.  xiv.  24. 
 
 ]  Pet.  ii.  7.     'Tftav  ofit  r,  rifj,r,  roTg  mffTfjouffiv. 
 
 3.  Pleasure. 
 
 III.  We  must  add  contentment  to  godliness. 
 What  is  contentment? 
 
 A  gracious  disposition  of  the  soul,  whereby  it  rests  fully 
 satisfied  with  whatsoever  condition  God  is  pleased  to 
 place  it  in  :  to  it  is  requisite, 
 
 1 .  That  we  be  not  carkingly  careful  about  the  things  of 
 
 this  life,  Matt.  vi.  25. 
 
 2.  That  we  do  not  murmur  at  any  providence  that  befalls 
 
 us. 
 
 3.  That  we  acquiesce  in  all  God's  dispensations  towards 
 
 us,  1  Sam.  iii.  18. 
 
 4.  So  as  to  give  God  thanks  for  every  thing,  1  T/iess.v.  18. 
 
 Job  i.  21. 
 Motives  to  it. 
 Consider, 
 
 1.  God's  sovereignty,  Ps.  xxxix.  9. 
 
 2.  His  wisdom. 
 
 3.  The  mercies  thou  hast  are  more  than  thou  deservest, 
 
 Lam.  iii.  39. 
 
 4.  The  judgments  are  no  more  than  thou  deservest, 
 
 ibid. 
 
 5.  They  are  far  less. 
 
 6.  By  discontent  thou  makest  thy  condition  miserable ; 
 
 it  is  a  misery,  as  well  as  sin. 
 
 7.  By  contentment  thou  may  est  make  it  happy. 
 
 8.  By  it  thou  may  est  make  a  virtue  of  necessity;  submit 
 
 thou  must. 
 
 9.  Whatsoever  condition  thou  art  in,  it  is  for  thy  good, 
 
 Rom.  viii.  28. 
 10.  Godliness  itself  is  no  gain,  without  contentment. 
 
Thesaurus  Theologicus. 
 
 247 
 
 Means. 
 
 1.  Often  bethink  thyself  of  the  vanity  of  the  world, 
 
 which  thou  hast  no  cause  to  trouble  thyself  so 
 much  about. 
 
 2.  Accustom  thyself  to  use  the  world  as  if  thou  usedst 
 
 it  not,  1  Cor.  vii.  30. 
 
 3.  Think  more  of  what  thou  hast,  than  of  what  thou 
 
 hast  not. 
 
 4.  Often  meditate  upon  the  fulness  and  all-sufficiency 
 
 of  God. 
 
 2  Timothy  ii.  19. 
 
 And,  Let  every  one  that  nameth  the  name  of  Christ  depart 
 front  iniquity. 
 
 Every  one  that  nameth  the  name  of  Christ  should  depart 
 from  iniquity. 
 
 I.  What  is  it  to  name  the  name  of  Christ  ? 
 
 1.  To  be  baptized  in  His  name. 
 
 2.  The  profession  of  faith  in  Him. 
 
 1.  As  our  Saviour,  Acts  iv.  12. 
 
 2.  As  our  Master,  John  xx.  28. 
 
 3.  As  our  Mediator  and  Advocate,  1  Tim.  ii.  5. 
 
 II.  What  is  iniquity  ? 
 
 The  transgression  of  the  law,  1  John  iii.  4. 
 
 1.  Not  the  ceremonial,  Acts  xv.  24,  25,  28. 
 
 2.  Nor  the  judicial, 
 
 3.  But  the  moral,  law,  Deut.  iv.  13. 
 
 III.  What  is  it  to  depart  from  iniquity! 
 
 1.  We  are  born  in  sin,  Ps.  Ii.  5.  Eph.  ii.  3. 
 
 2.  Sin  is  natural  to  us,  and  always  present  with  us,  Rom. 
 
 vii.  17,  18. 
 
248 
 
 Thesaurus  Theologicus. 
 
 3.  When  we  leave  sin.  we  depart  from  it ;  which  we  are 
 
 to  do, 
 
 1.  Wholly,  from  all  sin,  I  Thess.  v.  22. 
 
 2.  Constantly,  Proc.  xxiii.  17. 
 
 3.  Obedientially,  Gen.  xxxix.  9. 
 
 IV.  Why  should  Christians  depart  from  sin? 
 
 1 .  Because  we  promised  it  in  baptism. 
 
 2.  Christ  died  on  purpose  to  save  us  from  sin,  Acts  in.  26. 
 
 3.  The  sins  of  Christians  are  greater  than  the  sins  of 
 
 other  men. 
 For  they  are, 
 L  Against  greater  lights,  John  iii.  19. 
 
 2.  Greater  mercies,  Isa.  i.  2,  3,  4. 
 
 3.  More  frequent  reproofs,  Prov.  i.  24,  25. 
 
 4.  They  more  dishonour  God  and  Christ,  Heb.  vi.  6. 
 
 5.  They  grieve  the  Spirit  of  God  more,  JEph.  iv.  30. 
 
 r>Es. 
 
 1.  Repent  of  your  former  sins. 
 
 1.  Universally,  Ps.  li.  3,  4. 
 
 2.  Cordially,  Joel  ii.  12,  13. 
 
 3.  Constantly,  Jer.  viii.  6. 
 
 2.  Depart  from  iniquity. 
 
 ] .  Motives.  Consider, 
 
 1.  What  a  precious  soul  you  defile  by  it,  Tit.  i.  15. 
 
 2.  What  a  glorious  God  you  offend,  Jer.  xliv.  8. 
 
 Who  is, 
 
 1.  Great,  Isa.  iii.  8.  Jer.  v.  22. 
 
 2.  Just,  -Ear.  xxxiv.  7. 
 
 3.  Powerful. 
 
 4.  Merciful,  Ps.  cxxx.  4. 
 
 3.  How  little  good  you  get  by  sin. 
 
 1.  No  real  pleasure. 
 
 2.  Xo  real  profit,  Rom.  vi.  21. 
 
 3.  Xo  real  honour. 
 
 4.  How  many  precious  mercies  it  deprives  you  of. 
 
 1.  The  favour  and  acceptance  of  God,  Isa.  lix.  2. 
 
 2.  The  answer  of  your  prayers,  Ps.  lxvi.  18. 
 
 3.  The  peace  of  conscience,  Isa,  xlviii.  22. 
 
 4.  True  joy  and  communion  with  God,  2  Cor. 
 
 i.  12. 
 
Thesaurus  Theologicus. 
 
 249 
 
 5.  How  many  curses  and  miseries  it  brings  upon 
 
 you. 
 
 1 .  Upon  what  ye  are. 
 
 2.  Upon  what  ye  do. 
 
 3.  Upon  what  you  have,  Mai.  ii.  2.  Deut.  xxviii. 
 
 15,  16. 
 
 6.  Whom  you  imitate  by  sin.    Satan,  John  viii.  44. 
 
 7.  Unless  you  depart  from  sin,  you  must  depart 
 
 from  God,  Matt.  xxv.  41. 
 
 8.  What  dreadful  torments  are  provided  for  such  as 
 
 continue  in  sin,  Matt.  xxv.  46.  2  Thess.  i.  9. 
 2.  Means. 
 
 1.  Meditate  often  on  these  motives. 
 
 2.  Beg  of  God  grace  to  do  it. 
 
 3.  Lay  hold  on  the  merits  of  Christ,  Acts  iii.  26. 
 
 4.  Live  always  as  under  the  eye  of  God,  Ps.  cxxxix. 
 
 6,  7,  8. 
 
 5.  Often  think  of  the  judgment  to  come. 
 
 6.  Avoid  the  occasions  of  temptations  to  sin. 
 
 7.  Employ  yourselves  continually  in  what  is  good,  so 
 
 as  to  live  like  Christians,  JEph.  iv.  1.  Col.  i.  10. 
 
 2  Timothy  iv.  7,  8. 
 
 /  have  fought  a  good  fight,  I  have  finished  mg  course,  I 
 have  kept  the  faith :  Henceforth  there  is  laid  up  for 
 me  a  crown  of  righteousness,  which  the  Lord,  the 
 righteous  Judge,  shall  give  me  at  that  dag :  and  not  to 
 me  onlg,  but  unto  all  them  also  that  love  His  apptearing. 
 
 St.  Paul  was  now  near  his  end,  at  least  in  his  own  ap- 
 prehension, ver.  6. 
 
 Hence  he  reflects  upon  his  life,  Isa.  xxxviii.  3,  and  finds 
 
250 
 
 Th  esa  u  r  us  Th  eo  logic** . 
 
 that  he  can  give  a  good  account  of  it,  and  so  expects  happi- 
 ness.   /  have  fought  a  good  fight. 
 
 The  words  contain  a  description  of  a  Christian's  state  in 
 this  life  and  the  next. 
 
 I.  In  this  life.    The  Christian's  life  is  a  warfare;  and, 
 
 1.  He  fights  a  good  fight ;  good,  because  in  a  good  cause, 
 
 and  because  it  is  well  fought. 
 A  good  fight.    A  Christian's  life  is  frequently  compared 
 to  a  warfare. 
 
 Christ,  the  Lord  of  Hosts,  our  Captain,  Heb.  ii.  10;  we 
 
 are  listed  under  Him  at  baptism. 
 We  fight  for 
 
 God  and  our  own  souls. 
 Against 
 
 1.  The  flesh,  Gal.  v.  17.  Rom.  viii.  7.  Jam.  iv.  1. 
 
 2.  The  world,  1  John  ii.  15,  16. 
 
 3.  The  devil,  Eph.  vi.  12. 
 
 Our  armour  described,  Eph.  vi.  13,  14,  15,  16. 
 This  fight  every  Christian  tights  well,  according  to  the 
 rules  and  methods  that  our  Captain  hath  taught  us. 
 
 2.  He  finisheth  his  course,  or  race  set  before  him,  1  Cor. 
 
 ix.  24,  25,  26. 
 Going  through, 
 
 1.  All  duties,  Ps.  cxix.  6. 
 
 2.  All  relations, 
 
 3.  All  conditions,  according  to  the  rules  of  the  Gospel, 
 
 John  xvii.  4.  Philip,  ii.  12. 
 
 3.  He  keeps  the  faith,  which  may  be  understood, 
 
 1.  Of  his  faithful  discharge  of  his  trust.    Fidem  sus- 
 
 cepti  officii  in  finem  usque  servavi. — Hieron.  [in  Ep. 
 ii.  ad  Tim.  iv.  torn.  xi.  p.  1063,  D.] 
 
 2.  Of  faith  objectively.    He  continued  sound  and  or- 
 
 thodox in  his  faith,  Eph.  iv.  14. 
 
 3.  Of  faith  subjectively.    He  always  kept  his  faith 
 
 and  trust  fixed  upon  God,  Rom.  iv.  20. 
 
 II.  In  the  other  world,  (the  reward  of  this  warfare)  where 
 the  apostle  was  fully  persuaded  he  should  be  recom- 
 pensed and  happy,  2  Cor.  v.  4.  Rom.  viii.  37,  38. 
 
 Of  which  happiness  he  gives  us 
 1.  A  character  or  description. 
 
Thesaurus  Theologicus. 
 
 251 
 
 1.  It  is  a  crown,  which  being  accounted  the  greatest 
 
 thing  upon  earth,  is  often  used  to  express  the 
 greatness  of  heaven's  glory,  Jam.  i.  12.  1  Pet.  v.  4. 
 It  is  made  up  of  the  choicest  jewels  : 
 
 1.  Perfect  freedom  from  sin  and  misery,  Rev.  xiv.  13. 
 
 2.  The  company  of  the  best  creatures,  Heb.  xii.  23. 
 
 3.  The  presence  of  Christ,  John  xvii.  24. 
 
 4.  The  love  and  favour  of  God. 
 
 5.  All  happiness  in  Him. 
 
 6.  Eternal,  1  Pet.  v.  4. 
 
 2.  A  crown  of  righteousness,  perfect  righteousness,  the 
 
 best  jewel,  the  pearl  of  price,  Heb.  xii.  23. 
 
 3.  Laid  up,  from  the  beginning  of  the  world,  Matt. 
 
 xxv.  34.  John  xiv.  2. 
 
 4.  For  me,  Gal.  ii.  20. 
 
 2.  The  Author. 
 
 1.  His  title,  the  Lord,  Christ,  Matt,  xxviii.  6.  Eph. 
 
 i.  20,  21. 
 
 2.  His  office,  &  judge,  2  Cor.  v.  10. 
 
 3.  His   faithfulness    in    His    place,   righteous,  Gen. 
 
 xviii.  25. 
 
 4.  His  manner  of  bestowing  this  crown,  by  way  of 
 
 gift,  Rom.  vi.  ult. 
 
 5.  The  time  when,  at  that  day,  Acts  xvii.  31. 
 
 3.  The  largeness  and  extent  of  this  crown  ;  given,  not 
 
 to  me  only,  but  unto  all  them  also  that  love  His  ap- 
 pearing. 
 
 To  all  true  Christians,  here  described  by  those  that 
 love  Christ's  appearing. 
 
 1.  That  love  and  prefer  Him  before  all  things  in  this 
 
 world,  Matt.  x.  37. 
 
 2.  Desire  and  long  for  His  appearing,  that  they  may 
 
 see  Him,  and  live  with  Him,  Philip,  i.  23. 
 
 3.  Prepare  themselves,  so  that  they  may  be  always 
 
 ready  for  it,  Luke  xxi.  34. 
 
252 
 
 Thesaurus  Theologicus. 
 
 Titus  ii.  11,  12. 
 
 For  the  grace  of  God  that  hringeth  salvation  hath  ap- 
 peared to  all  men,  teaching  us  that,  denying  ungodli- 
 ness and  worldly  lusts,  we  should  live  soberly,  right- 
 eously, and  godly,  in  this  present  icorld. 
 
 It  is  the  grace  of  God  that  hringeth  salvation. 
 E~dyn  xal  rr,v  atrial  dizafav. —  Chrysost.  \in  Ep.  ad  Tit. 
 Horn.  v.  torn.  xi.  p.  757,  B.] 
 
 1 .  What  is  the  grace  of  God  ? 
 Grace  is  taken  sometimes, 
 
 1.  For  the  grace  of  God  in  us,  2  Cor.  xii.  9.  2  Pet. 
 
 iii.  18. 
 
 2.  For  the  grace  of  God  towards  us,  Rom.  iii.  24. 
 
 3.  For  the  doctrine  of  the  Gospel,  Acts  xx.  32.  These 
 
 two  last  come  both  to  one,  and  may  be  both  un- 
 derstood in  this  place. 
 
 2.  How  doth  this  grace  bring  salvation  ? 
 
 1.  Negatively. 
 
 1 .  Not  so  as  to  exclude  Christ's  satisfaction,  I  John 
 
 ii.  2. 
 
 2.  Not  so  as  to  exclude  our  duty. 
 
 2.  Positively.    So  as  to  be  the  sole  cause  of  our  salva- 
 
 tion ;  so  that  what  was  done  in  order  to  our  salva- 
 tion was  only  from  grace ;  as, 
 
 1.  To  send  Christ,  1  John  iv.  10.  John  iii.  16. 
 
 2.  Satisfaction,  Gal.  ii.  20. 
 
 3.  Election,  Rom.  xi.  5,  6.  Eph.  i.  5. 
 
 4.  Vocation,  2  Tim.  i.  9. 
 
 5.  Regeneration,  1  Pet.  i.  3. 
 
 6.  Justification,  Rom.  iii.  24. 
 
 7.  Sanctification,  Tit.  iii.  5. 
 
 8.  Glorification,  Rom.  vi.  23. 
 
Thesaurus  Theologicus. 
 
 253 
 
 Uses. 
 
 1.  No  place  for  merit. 
 
 2.  Ascribe  all  to  God's  grace. 
 
 1.  That  He  begins  it  in  us. 
 
 2.  Carries  it  on  for  us. 
 
 3.  Gives  the  perfection  of  it  to  us. 
 
 3.  Be  you  as  dutiful  to  God  as  He  is  merciful  to  you. 
 
 II.  This  grace  hath  appeared  to  all  men  now. 
 
 1.  Under  the  Law  it  appeared  but  to  some. 
 
 1.  To  Adam,  Gen.  iii.  15. 
 
 2.  Abraham,  Gen.  xvii.  1,  2. 
 
 3.  Moses,  Deut.  xviii.  15. 
 
 4.  The  prophets,  Isa.  liii. 
 
 5.  The  children  of  Israel  only,  Acts  xiv.  16. 
 
 2.  Under  the  Gospel,  all  are  made  acquainted  with  it. 
 
 1.  Men  of  all  nations,  Gal.  iii.  28.  Col.  iii.  11. 
 
 2.  Men  of  all  ages. 
 
 3.  Men  of  all  conditions,  Gal.  iii.  28. 
 Use. 
 
 Bless  God  that  it  hath  appeared  to  you,  Matt.  xi.  25. 
 
 III.  This  grace  teacheth  us  to  deny  ungodliness  and  wordly 
 
 lusts. 
 1.  Ungodliness. 
 
 1 .  What  is  it  to  deny  ungodliness  ? 
 
 This  denying,  according  to  St  Chrysostom,  [in  Ep. 
 ad  Tit.  Horn.  v.  torn.  xi.  p.757,F.]  denotes  noXkriv 
 rr\v  didffraffivf  rfoXv  rb  fildog,  <7ToKkr\v  rqv  anoGrgop'/iv. 
 
 1 .  A  distance  off  of  it. 
 
 2.  A  hatred  against  it. 
 
 3.  An  aversion  from  it. 
 
 2.  What  is  ungodliness? 
 
 1.  That  which  is  against  God's  word. 
 
 'Aff'sQuav  ra  boy^ara  (pr\<Si. — Id.  [Ibid.   p.  758,  A.] 
 2  Pet.  ii.  1 . 
 
 2.  Against  His  worship. 
 
 1.  Ignorance  of  Him,  Hos.  iv.  1,  6. 
 
 2.  Impenitence,  Acts  xvii.  30. 
 
 3.  Unbelief,  Mark  i.  15. 
 
 4.  Idolatry.  Second  Commandment. 
 
 5.  Superstition,  Col.  ii.  23. 
 
254  Thesaurus  TTieologicus. 
 
 6.  Taking;  His  name  in  vain.    Third  Command- 
 
 ment . 
 
 7.  Profaning  His  sabbaths.     Fourth  Command- 
 
 ment. 
 
 8.  Contempt  of  His  word  and  ordinances. 
 
 9.  Hypocrisy,  1  Pet.  ii.  1. 
 
 10.  Despair,  Isa.  Iv.  1,  7.  Matt.  xi.  28. 
 Uses. 
 
 1.  Hence  see  the  error  of  the  Antinomians,  Row. 
 
 iii.  31. 
 
 2.  Let  us  follow  the  teachings  of  grace. 
 
 Considering, 
 
 1.  This  grace  hath  appeared  to  you. 
 
 2.  It  appeared  to  this  end,  that  we  might  deny 
 
 ungodliness. 
 
 3.  Unless  we  learn  the  lessonswhich  grace  teacheth, 
 
 we  shall  not  enjoy  the  happiness  which  it 
 promises. 
 
 3.  Let  us  live  according  to  it. 
 2.  Worldly  lusts. 
 
 '  AffsCetav  era  boy  (Mara  <pr,(>i,  xb,}  xo<r,a/xac  svidv/A/ag,  rbv  j3iov  rbv 
 hoLyrh — Id.  [ibid.] 
 
 What  are  ungodly  lusts?  1  John  ii.  16. 
 1.  The  lusts  of  the  flesh. 
 
 1 .  L^ncleanness  ;  forbidden  in  the  Seventh  Command- 
 ment, Matt.  v.  28.  Job  xxxi.  1. 
 
 1.  It  is  a  burning  sin,  1  Cor.  vii.  9. 
 
 2.  An  infatuating  sin,  Hos.  iv.  11.  Prov.  ii.  18,  19. 
 
 3.  Polluting,  1  Cor.  vi.  18. 
 
 4.  A  sacrilegious  sin,  1  Cor.  vi.  19. 
 
 5.  Injurious  to  others. 
 
 6.  A  beastly  sin. 
 
 7.  An  heathenish  sin,  1  Thess.  iv.  5. 
 
 8.  Peculiarly  provoking,  Rom.  i.  24. 
 
 9.  It  is  the  root  of  other  sins,  Rom.  i.  29. 
 
 Uogvha  and  cronjp/a. 
 10.  It  is  a  sin  that  will  certainly  bring  vengeance 
 upon  the  soul. 
 ].  Spiritual,  Rev.  xxii.  11.    It  wasteth  the  body 
 and  disquieteth  the  conscience,  Ps.  Ii.  8. 
 
Thesaurus  Theologicus. 
 
 255 
 
 2.  Temporal ;  upon, 
 
 1.  The  body;   witness  the   stinking  breath, 
 
 loathsome  botches,  enflamed  blood,  putri- 
 fied  flesh,  and  speedy  age,  and  oft,  short 
 life  of  the  guilty. 
 
 2.  Name,  Prov.  vi.  33. 
 
 3.  Estate,  Job  xxxi.  12. 
 
 3.  Eternal,  Heb.  xiii.  4.  Prov.  ix.  18. 
 2.  Drunkenness. 
 
 1.  What  is  it? 
 
 The  immoderate  drinking  of  any  liquor,  to  the 
 depriving  ourselves  of  the  use  of  reason, 
 Hos.  iv.  11.  Isa.  v.  11.  Luke  xxi.  34. 
 
 2.  How  great  a  sin? 
 
 1.  It  deprives  us  of  reason. 
 
 2.  It  unfits  us  for  duty,  Luke  xxi.  34. 
 
 3.  It  razetli  out  the  image  of  God,  and  s  tarn  pet  h 
 
 the  image  of  beasts  upon  us. 
 
 4.  It  is  the  womb  of  all  other  sins. 
 
 5.  It  is  a  frequently  threatened  sin,  Isa.  v.  1 1 . 
 
 Prov.  xxiii.  29,  30.  Isa.  v.  22. 
 
 6.  A  body-distempering  sin. 
 
 7.  A  soul- damning  sin,  1  Cor.  vi.  10. 
 2.  The  lust  of  the  eye,  or  covetousness. 
 
 1.  What  is  it? 
 
 Avaritia  qua  plus  appetit  quisque  quam  sat  est. — 
 
 Aug.  [in  Ps.  cxviii.  torn.  iv.  P.  2.  p.  1304,  E.] 
 It  is  the  inordinate  love  of  riches  ;  which  may  be 
 
 committed, 
 
 1.  In  divitiis  appetendis.     Tenth  Commandment. 
 
 2.  Acquirendis ;  as, 
 
 1.  To  the  matter;  when  we  get  what  we  ought 
 
 not,  as  in  oppression,  simony,  extortion, 
 1  Kings  xxi.  2,  13. 
 
 2.  The  manner  of  our  getting  them,  Prov.  x.  2 ; 
 
 xxviii.  8. 
 
 3.  Our  carking  care  in  it,  Isa.  v.  8,  so  as  to 
 
 neglect  our  duty. 
 
 4.  The  end  ;  only  for  themselves,  or  some  evil 
 
 end,  Jam.  iv.  3. 
 
256 
 
 Thesaurus  Theologicus. 
 
 3.  In  retinendis,  1  Tim.  vi.  17,  18. 
 2.  How  great  a  sin  is  it? 
 
 1.  It  turns  off  our  love  from  God,  1  John  ii.  15. 
 
 2.  It  is  gross  idolatry,  JEph.  v.  5.  Col.  iii.  5. 
 
 3.  It  renders  a  man's  life  miserable  and  uncomfort- 
 
 able, 1  Tim.  vi.  10. 
 
 4.  The  root  of  all  evil,  1  Tim.  vi.  9,  10.    As  the 
 
 apostle  joins  thieves  and  drunkards  together, 
 1  Cor.  vi.  10.  And  therefore,  "  he  that  maketh 
 haste  to  be  rich  shall  not  be  innocent,"  Prov. 
 xxviii.  20. 
 
 5.  It  will  hinder  us  from  looking  after  better  riches, 
 
 1  Cor.  vi.  10,  11.    First,  flee  earth,  then  fol- 
 low heaven,  Matt.  vi.  19. 
 
 6.  It  will  keep  us  out  of  heaven,  1  Cor.  vi.  10. 
 
 7.  It  will  throw  us  into  hell,  Rev.  xxi.  8. 
 3.  The  pride  of  life. 
 
 There  is  a  twofold  pride  to  be  denied. 
 
 1.  Against  God,  Mic.  vi.  8.  Jam.  iv.  6,  7.    So  as, 
 
 1.  To  look  upon  ourselves  as  nothing  in  compari- 
 
 son of  Him,  Isa.  xl.  6,  15,  17. 
 
 2.  To  admire  the  wonderful  works  of  God}  Rom. 
 
 xi.  33,  34. 
 
 3.  To  acknowledge  ourselves  as  guilty  before  God, 
 
 Rom.  iii.  19.  Luke  xviii.  11. 
 
 4.  To  submit  to  the  judgments  of  God,  1  Sam.  iii. 
 
 18.  Job\.  21.  Rom.  ix.  20. 
 
 5.  To  ascribe  all  our  mercies  to  the  goodness  and 
 
 grace  of  God,  1  Chron.  xxix.  14.  Deut.  viii. 
 14,17. 
 
 6.  Holy  fear  and  dread  in  the  presence  of  God,  Gen. 
 
 xxviii.  10,  17.    With  an  apprehension  of  our 
 own  vileness,  Gen.  xviii.  27. 
 
 2.  Towards  men. 
 
 1.  Not  to  affect  high  places,  Matt,  xxiii.  5,  6. 
 
 2.  Not  to  carry  ourselves  above  our  degrees,  Matt. 
 
 xxiii.  12.  Rom.  xii.  3. 
 
 3.  Not  to  commend  ourselves,  2  Cor.  x.  12. 
 
 4.  Patiently  to  undergo  reproaches,  2  Cor.  xii.  10. 
 
 2  Sam.  xvi.  10. 
 
 ( 
 
Thesaurus  Theologicus. 
 
 257 
 
 5.  An  esteeming  of  others  better  than  ourselves, 
 
 Philip,  ii.  3. 
 
 6.  Not  to  aspire  at  high  things,  Ps.  cxxxi.  1. 
 
 IV.  And  live  soberly. 
 
 What  duties  we  owe  ourselves,  our  souls  especially. 
 
 1.  Love.    Some  love, 
 
 1.  Sin,  above  themselves  ;  as, 
 
 1.  The  swearer,  Job  xxxv.  3. 
 
 2.  The  impatient,  Eccles.  vii.  8,  9. 
 
 3.  Malicious. 
 
 2.  Their  lusts,  as  the  adulterer  and  drunkard. 
 
 Sw^gotfui^  ov  rouro  povov  s6r/,  rb  iro^niac,  afttyjtiQui,  dXXa 
 xat  ruv  Xoikojv  tfaduiv  exrog  sJvai. —  Chrysost.  [in  Ep. 
 
 ad  Tit.  Horn.  v.  torn.  xi.  p.  758,  B.] 
 
 3.  The  world,  'o  ^vj^drcuv  iguv  ou  ffuxpguv. — Id.  [ibid.]  As, 
 
 1.  Such  as  think  more,  Matt.  vi.  21. 
 
 2.  Work  more,  Ps.  cxxvii.  2. 
 
 3.  Are  troubled  more,  about  the  world,  than  their  souls. 
 
 2.  Care,  to  keep  ourselves  from  evil  and  danger. 
 
 1.  Sin,  Lam.  i.  5. 
 
 2.  Satan,  1  Pet.  v.  8. 
 
 3.  The  wrath  of  God,  Heb.  x.  29. 
 
 3.  To  furnish  ourselves  with  true  riches. 
 
 1.  Rich  in  Christ,  Eph.  iii.  8. 
 
 2.  Rich  in  grace,  Jam.  ii.  5. 
 
 3.  Rich  in  good  works,  1  Tim.  vi.  18.  Rev.  xiv.  13. 
 
 4.  To  advance  ourselves  to  true  honour  and  dignity,  Isa. 
 
 xliii.  4. 
 
 5.  To  allow  ourselves  true  pleasure  and  delight,  Philip, 
 
 iv.  4. 
 
 1.  In  the  promises,  Ps.  ii.  2.  Isa.  xliii.  2,  3. 
 
 2.  In  the  properties  of  God. 
 
 6.  To  provide  for  ourselves  for  the  future,  Matt.  vi.  20. 
 
 V.  Righteously.    Under  which  are  contained  the  duties  we 
 
 owe  to  our  neighbours. 
 1.  Thou  shalt  love  thy  neighbour  as  thyself,  Lev.  xix.  18. 
 Matt.  xxii.  39.  Gal.  v.  14. 
 That  is, 
 
 1.  That  we  wish  not  our  neighbours  more  hurt  than 
 ourselves. 
 
258 
 
 Thesaurus  Theologicus. 
 
 2.  That  we  .wish  them  as  much  good  as  ourselves. 
 
 3.  That  we  do  also  endeavour  to  do  them  good,  as  much 
 
 as  in  us  lies,  Gal.  vi.  10. 
 
 4.  That  all  this  proceeds  from  a  sincere  affection  to 
 
 them. 
 
 2.  Love  your  enemies,  Matt.  v.  44. 
 
 Considering, 
 
 1.  God  loved  you  when  enemies,  Rom.  v.  8,  10. 
 
 2.  Unless  you  love  your  enemies,  ye  do  no  more  than 
 
 heathens,  Matt.  v.  46. 
 
 3.  The  same  God  commands  this  as  commanded  other 
 
 things. 
 
 3.  "  Wherefore,  putting  away  lying,  speak  every  man 
 
 truth  with  his  neighbour,"  Eph.  iv.  25. 
 Considering, 
 
 1.  Every  lie  proceeds  from  the  devil,  John  viii.  44. 
 
 2.  It  is  just  contrary  to  the  nature  of  God,  Tit.  i.  2. 
 
 3.  It  is  a  sin  against  nature,  the  tongue  being  index 
 
 animi. 
 
 Non  aliquando  committet  [cult or  Dei],  ut  lingua,  in- 
 terpres  animi,  a  sensu  et  cogitatione  discordet. — 
 Lactant.  \_Div.  Inst.  vi.  18.] 
 
 4.  "  Lying  lips  are  an  abomination  to  the  Lord,"  Prov. 
 
 vi.  17;  xii.  22. 
 
 5.  They  will  certainly  be  punished,  Prov.  xix.  5,  9. 
 
 6.  They  are  particularly  marked  out  for  hell,  Rev. 
 
 xxi.  8  ;  xxii.  15. 
 
 7.  For  we  are  all  brethren,  Eph.  iv.  25. 
 
 4.  Restore  what  thou  hast  taken  wrongfully  from  thy 
 
 neighbour,  Lev.  vi.  2,  3,  4  ;  for, 
 
 1.  We  have  examples  of  it :  Jacob,  Gen.  xliii.  12;  Zac- 
 
 cheeus,  Luke  xix.  8. 
 
 2.  He  that  will  not  restore  what  he  got  by  sin,  still 
 
 lives  in  the  sin  he  got  it  by,  not  repenting  of  it. 
 Casuists  say,  Non  remittuntur  peccata.,  donee  resti- 
 tuuntur  ablata. 
 
 5.  "  Thou  shalt  not  hate  thy  brother  in  thine  heart ;  thou 
 
 shalt  in  any  wise  rebuke  thy  neighbour,  and  not 
 suffer  sin  upon  him,"  Lev.  xix.  17.  Matt,  xviii.  15. 
 1.  Otherwise  thou  makest  thyself  guilty  of  the  sin. 
 
Thesaurus  Theoloyicus. 
 
 259 
 
 Xsigougyta  roov  rr\g  -^vyjii  iraQojv. 
 
 2.  Hereby  thou  mayest  save  a  soul,  Jam.  v.  20. 
 
 3.  Charity  itself  commands  it,  Ex.  xxiii.  4,  5. 
 
 4.  Thou  shalt  be  rewarded  for  it,  Prov.  xxiv.  25.  Dan. 
 
 xii.  3. 
 
 Obj.  1.  They  may  be  angry. 
 
 Ans.  Better  they  than  God. 
 
 Obj.  2.  Thou  mayest  do  them  no  good. 
 
 Ans.  Thou  knowest  not  that. 
 
 Obj.  3.  We  must  not  cast  pearls  to  swine,  Matt. 
 vii.  6. 
 
 Ans.  Not  if  they  will  turn  again  and  rend  you. 
 6.  Receive  reproof, 
 
 1.  Patiently,  Heb.  xiii.  22. 
 
 2.  Thankfully,  1  Sam.  xxv.  32.  1  Thess.  v.  13. 
 
 3.  Effectually. 
 Motives. 
 
 1.  "  He  that  hateth  reproof  is  brutish,"  Prov.  xii.  1  ; 
 
 whereas  he  that  regardeth  it  is  wise,  Prov.  xv.  5. 
 
 Kui/a£  bs  svravdot,  rovg  h  ad&Qsicc  £oovrug  dvidruj,  xai  /xsrcc- 
 QoXqg  rr\g  lie)  rb  xgsTrrov  ovx,  'iyovrug  eXnida  [yvi^aro]. — 
 Chrysost.  [in  Mat.  Horn.  xxii.  torn.  vii.  p.  287,  D.] 
 
 2.  He  that  despiseth  reproof  despiseth  the  ordinance  of 
 
 God,  Prov.  i.  30. 
 
 3.  It  is  a  good  sign  of  a  gracious  heart  for  a  man  to 
 
 take  reproof  well,  Ps.  cxli.  5.  Prov.  xv.  31,  32. 
 
 4.  You  must  answer  for  the  reproofs  you  have  had, 
 
 Hos.  v.  2.  Prov.  i.  24. 
 
 5.  "He  that  hateth  reproof  shall  die,"  Prov.  xv.  10; 
 
 xxix.  1 :  and  therefore  said  the  prophet  to  Amaziah, 
 2  Chron.  xxv.  16. 
 
 6.  "  He  that  regardeth  reproof  shall  be  honoured," 
 
 Prov.  xiii.  18. 
 
 7.  "  I  exhort,  therefore,  that  first  of  all  prayers,"  &c. 
 
 1  Tim.  ii.  1.  Matt.  v.  44. 
 
 8.  Do  to  others  as  you  would  have  others  do  to  you, 
 
 Matt.  vii.  12.  Luke  vi.  31. 
 Quod  ergo  tibi  non  visjieri,  noli  alter i  facer e.  Judicas 
 enim  malum  esse  in  eo  quod  pati  non  vis:  et  hoc  te 
 
260 
 
 Thesaurus  Theologicus. 
 
 cogit  nosse  lex  hitima,  in  ipso  tuo  corde  conscripta. — 
 Aug.  [in  Ps.  lvii.  torn.  iv.  p.  541,  B.] 
 9.  Be  not  angry  at  thy  brother,  so  as  to  sin  against 
 God, 
 
 1.  Without  cause,  Matt.  v.  22. 
 
 2.  Too  highly,  Gen.  xlix.  7. 
 
 3.  So  as  to  break  forth  into  curses,  Ps.  cvi.  33. 
 
 4.  To  a  wrong  end,  Prov.  xxi.  24. 
 
 5.  Be  not  long,  Eph.  iv.  26. 
 
 10.  Pass  not  rash  judgment,  that  is,  without  cause,  Matt. 
 
 vii.  7. 
 
 1.  It  is  a  sin  against  nature. 
 
 2.  It  is  a  robbing  thy  neighbour  of  the  °;ood  opinion 
 
 he  hath  right  to,  till  forfeited. 
 
 3.  It  is  a  usurping  the  power  of  God,  Rom.  xiv.  10. 
 
 Ps.  L.  6. 
 
 11.  Do  not  reproach  one  another. 
 
 1.  This  is  forbidden  by  God,  Jam.  iv.  11. 
 
 2.  It  is  robbing  thy  neighbour  of  the  choicest  jewel 
 
 he  hath,  Eccles.  vii.  1.  Prov.  xxii.  1. 
 
 1 2.  Revenge  not  thyself ;  for, 
 
 1 .  It  is  forbidden,  Prov.  xx.  22.  Rom.  xii.  17.  1  Thess. 
 
 v.  15.  1  Pet.  hi.  9. 
 
 2.  This  is  also  a  usurping  the  power  of  God  and  His 
 
 prerogative,  Deut.  xxxii.  35.  Rom.  xii.  19. 
 
 13.  Offend  not  thy  weak  brother,  Matt,  xviii.  7. 
 
 But, 
 
 1.  For  fear  of  offence,  you  must  not  omit  any  duty, 
 
 Matt.  xv.  L2. 
 
 2.  Nor  commit  any  sin,  Rom.  hi.  8. 
 
 3.  In  indifferent  things  we  must  be  sure  not  to  scan- 
 
 dalise them,  1  Cor.  viii.  13.  Rom.  xiv.  21. 
 
 14.  "Thou  shalt  not  kill,"  Ex.  xx.  13. 
 
 1.  Not  to  do  any  thing  that  may  endanger  the  health 
 
 or  life  of  another,  Lev.  xix.  14. 
 
 2.  Not  be  angry  at  him,  Matt.  v.  21,  22. 
 
 3.  Not  to  hate  him,  1  John  iii.  15. 
 
 15.  "  Thou  shalt  not  steal,"  Ex.  xx.  15. 
 
 That  is, 
 
Thesaurus  Theologicus. 
 
 261 
 
 1.  Not  deal  falsely,  Lev.  xix.  1 1,  35,  36. 
 
 2.  Not  to  defraud  another,  ver.  13 ;  or  overreach  in 
 
 bargains. 
 
 3.  Not  lie,  Lev.  xix.  1  ] . 
 
 16.  "  Thou  shalt  not  covet."    He  is  covetous, 
 
 1.  That  takes  too  much  thought  about  the  world, 
 
 Matt.  vi.  25,  33.  Luke  xii.  22,  23,  29. 
 
 2.  That  grudges  God  any  of  his  time,  Amos  viii.  5. 
 
 3.  He  that  had  rather  hoard  up  his  estate  than  lay  it 
 
 out  for  God,  Prov.  xix.  17. 
 
 4.  He  that  had  rather  part  with  Christ  than  his 
 
 estate,  Matt.  xix.  22.  2  Tim.  iv.  10. 
 
 5.  He  that  omits  any  duty,  or  commits  any  sin,  for 
 
 the  gaining  of  the  world,  Lsa.  v.  8. 
 
 6.  He  that  is  more  knowing  in  the  world  than  about 
 
 his  soul,  Jer.  iv.  22. 
 
 7.  Whose  heart,  even  in  holy  duties,  is  about  his 
 
 covetousness,  Ezek.  xxxiii.  31. 
 
 8.  Who  makes  it  his  business  to  get  the  world,  con- 
 
 trary to  Christ,  Acts  x.  38. 
 For  the  avoiding  this  sin, 
 
 1.  Meditate  on  the  vanity  of  the  world. 
 
 2.  Think  oft  of  eternity,  Luke  xii.  21. 
 
 3.  Pray  to  God  to  draw  off  thy  heart  from  the  world, 
 
 Ps.  cxix.  36. 
 
 4.  Study  the  promises,  Heb.  xiii.  5,  6. 
 
 VI.  Godly.  Which  contains  under  it  our  duties  to  God. 
 1.  Know  thou  the  God  of  thy  fathers,  1  Chron.  xxviii.  9. 
 
 1.  He  that  knows  not  God  is  like  a  brute,  Ps.  xxxii.  9. 
 
 2.  Worse  than  a  brute,  Lsa.  i.  3. 
 
 3.  Ignorance  is  the  mother  of  mischief,  1  Cor.  ii.  8. 
 
 Therefore  do  you  not  fear  and  love  Him,  because 
 [you  do]  not  know  Him. 
 
 4.  Until  thou  knowes't  Him  thou  canst  never  serve 
 
 Him. 
 
 Therefore  so  know  Him  as  to  have  no  other  Gods 
 before  Him,  Ex.  xx.  3;  that  is,  acknowledge  Him 
 to  be  God,  Ex.  xx.  2.  The  only  God,  Deut. 
 iv.  39.  Wherefore  serve  Him,  and  Him  alone,  as 
 God, 
 
262 
 
 Thesaurus  Theologicus. 
 
 2.  Submit  yourselves  to  God,  Jam.  iv.  7.  1  Sam.  iii.  18. 
 
 Consider, 
 
 1.  His  sovereignty. 
 
 2.  His  wisdom,  2  Pet.  ii.  9. 
 
 3.  His  goodness. 
 
 3.  And  thou  shalt  love  the  Lord  thy  God  with  all  thy 
 
 heart,  soul,  might,  Deut.  vi.  5. 
 
 1.  So  as  to  prefer  His  love  before  all  things,  Philip. 
 
 iii.  8. 
 
 2.  Never  to  offend  Him  for  the  love  of  any  thing  else. 
 
 3.  So  as  to  love  nothing  in  comparison  of  Him,  Matt. 
 
 x.  37.  Luke  xiv.  26. 
 
 4.  So  as  to  be  more  troubled  at  the  loss  of  His  favour 
 
 than  any  thing  else. 
 
 5.  To  be  more  grieved  for  others  offending  Him  than 
 
 ourselves,  Ps.  cxix.  136. 
 
 6.  So  as  to  keep  His  commandments,  1  John  v.  3.  John 
 
 xiv.  15 ;  xxi.  15,  16. 
 
 Love  God ;  considering, 
 
 1.  How  good  He  is  in  Himself,  Luke  xviii.  19. 
 
 2.  How  good  He  hath  been  to  you,  Ps.  cxix.  68. 
 
 4.  "  Let  Him  be  your  fear,  and  let  Him  be  your  dread," 
 
 Isa.  viii.  13.  Prov.  xxiii.  17. 
 
 1.  Negatively. 
 
 1.  Not  so  as  to  run  from  God,  Gen.  iii.  8,  10. 
 
 2.  Not  only  His  wrath,  Jam.  ii.  19.  Rom,  viii.  15. 
 
 2.  Positively. 
 
 1.  To  fear  the  majesty  and  excellency  of  God,  Gen. 
 
 xxviii.  16,  17. 
 
 2.  To  fear  the  loss  of  His  favour,  Ps.  xxvii.  9. 
 
 3.  To  fear,  so  as  to  hate,  evil,  Prov.  viii.  13 ;  xvi.  6. 
 
 Even  to  fear  to  offend  Him. 
 
 4.  So  as  to  keep  His  commandments,  Eccles.  xii.  13. 
 
 5.  So  as  not  to  baulk  any  duty  for  fear  of  men,  Jer.  i. 
 
 7,  8,  17.  1  Pet.  iii.  14.  Matt.  x.  28. 
 
 6.  So  as  never  to  speak  of  Him,  but  with  fear  and 
 
 reverence,  Deut.  xxviii.  58. 
 
 5.  "  Ye  that  fear  the  Lord,  trust  in  the  Lord,"  Ps.  cxv.  11. 
 1.  So  as  to  rely  upon   Him   for  salvation  through 
 
 Christ,  Matt.  xii.  21. 
 
Thesaurus  Theologicus. 
 
 263 
 
 2.  So  as  firmly  to  expect  the  accomplishment  of  all  His 
 
 promises,  Ps.  cxix.  42. 
 
 3.  So  as  to  make  use  of  the  means,  howsoever,  that 
 
 God  hath  appointed,  Heb.  x.  22,  23,  24. 
 
 4.  Yet  so  as  not  to  trust  in  these  means,  Est.  iv.  14. 
 
 5.  So  as  to  press  boldly  through  all  difficulties  that  lie 
 
 in  our  way  to  duty,  1  Cor.  xvi.  9. 
 
 6.  "  Rejoice  in  the  Lord  always,  and  again  I  say,  rejoice," 
 
 Philip,  iv.  4. 
 
 1.  So  as  to  rejoice  in  Him  in  the  midst  of  all  our 
 
 troubles,  Hab.  iii.  18. 
 
 2.  To  rejoice  in  Him  in  the  midst  of  all  our  comforts. 
 
 1.  In  His  properties. 
 
 2.  His  promises. 
 
 1.  What   He   hath   promised   upon    earth,  Ps. 
 
 lxxxiv.  11. 
 
 2.  In  heaven,  1  Cor.  ii.  9. 
 
 7.  "  Whether  ye  eat  or  drink,  or  whatsoever  ye  do,  do  all 
 
 to  the  glory  of  God,"  1  Cor.  x.  31. 
 "  Thou  shalt  not  make  to  thyself  any  graven  image," 
 Ex.  xx.  4. 
 That  is, 
 
 1 .  Not  to  make  any  image  of  God  with  our  hands, 
 
 or  in  our  minds,  Lev.  xix.  4  ;  xxvi.  1. 
 
 2.  Not  to  worship  any  images  made  by  others. 
 
 'O  bs  devrsgog   zsXsvst,  (AYibzvog    z/xova   ^doou  Koiyicfavrag 
 
 vrgodxvvsj'v. — Joseph.  \_Antiq.  Jud.  iii.  5.  5.] 
 Ou    r/^oofisv    ra    ayaX^ara. —  Orig.    [contra  Cels. 
 
 vii.  66,  torn.  i.  p.  741,  A.] 
 
 Quare  non  est  dubium,  quin  religio  nulla  sit,  ubi- 
 cunque  simulacrum  est. — \Lactant.  Div.  Inst. 
 ii.  18.] 
 
 3.  To  perform  external  and  public  worship  to  God 
 
 alone. 
 
 "  Thou  shalt  not  take  the  name  of  the  Lord  thy  God 
 in  vain,"  Ex.  xx.  7. 
 
 1.  Not  to  speak  of  God  without  reverence,  Deut. 
 
 xxviii.  58. 
 
 2.  Not  to  swear  by  it,  Jer.  iv.  2. 
 1.  Vainly,  Matt.  v.  34. 
 
264 
 
 Th esa  u  r us  Th  eo  log  ic us . 
 
 2.  Rashly,  Eccles.  ix.  2. 
 
 3.  Falsely,  Jer.  v.  2. 
 
 3.  Not  to  profess  religion  vainly,  2  Tim.  ii.  19. 
 "  Remember  the  Sabbath  day,  to  keep  it  holy,"  Ex. 
 xx.  8. 
 
 1.  Generally.    Dedicate  it  wholly  to  the  service  of 
 
 God  ;  for  it  is  moral,  yea,  one  of  the  Ten,  yea, 
 before  Moses,  Gen.  ii.  3.  Hence  the  heathens 
 could  say, 
 
 'EZdo/xr,  iSPov  r^aaj. — Hesiod  [Op.  et  D,  768.] 
 '  Etdo/jLarr,    or,   xeira    xaryXvlkf    hpfo    tjfJMg. — Homer. 
 [Frag.  ap.  Clem.  Alex.'] 
 
 Theophil.  Antioch.  [ad  Autol.  ii.  13.  ap.  Justin. 
 
 M.  p.  358,  A.] 
 But  now  it  is  the  first ;  Dies  ceremonialis,  quies 
 
 moralis.    It  is,  "  Remember  the  Sabbath." 
 Tp    rjX/o-j   [Xeyofisvri]   r^'ssu. — Justin.   M.   [Apol.  i. 
 
 'c.  67.] 
 
 2.  Particularly. 
 
 1.  Not  to  mind  worldly  business,  Isa.  lviii.  13. 
 
 2.  To  be  present  at  the  public  worship  of  God. 
 
 3.  To  spend  the  rest  of  the  day  in  prayers,  medi- 
 
 tations, reading,  holy  conference,  and  the  like. 
 
 Use. 
 
 Live  godly. 
 
 1.  What  godliness  ? 
 
 1.  Scriptural,  Num.  xv.  40. 
 
 2.  Obediential,  1  Sam.  xv.  22. 
 
 3.  Sincere,  2  Tim.  hi.  5. 
 
 4.  Universal,  1  Pet.  i.  15.  Ps.  cxix.  6.  Luke  i.  6. 
 
 5.  Constant,  Ps.  lxii.  8  ;  cxix.  20. 
 
 2.  What  means  must  we  use  ? 
 
 1.  "  Search  the  Scriptures,"  John  v.  39. 
 
 2.  Above  all  keepings,  keep  thy  heart,  pO$B"b3E) 
 
 trff         Prov.  iv.  23. 
 
 3.  Set  the  Lord  always  before  thee,  Ps.  xvi.  8. 
 
 4.  Pray  without  ceasing,  1  Thess.  v.  17. 
 
 5.  Watch  daily  at  Wisdom's  gates,  and  wait  at  the 
 
 posts  of  her  doors,  Prov.  viii.  34. 
 
Thesaurus  Theoiogicus.  265 
 
 3.  What  motives  ? 
 
 1.  Godliness  is  profitable  for  all  things,  1  Tim.  iv.  8; 
 
 vi.  6. 
 
 2.  "  The  Lord  hath  set  apart  him  that  is  godly  for 
 
 Himself,"  Ps.  iv.  3. 
 
 3.  "  Be  ye  holy,  for  I  am  holy,"  1  Pet.  i.  16.  Lev. 
 
 xix.  2. 
 
 4.  Without  holiness,  no  man  shall  see  God,  Heb. 
 
 xii.  14. 
 
 5.  The  righteous  shall  go  into  life  eternal,  Matt. 
 
 xxv.  46. 
 
 6.  The  grace  of  God  hath  appeared,  &c.  Tit.  ii.  12. 
 
 Titus  ii.  13. 
 
 Looking  for  that  blessed  hope,  and  the  glorious  appearing 
 of  the  great  God  and  our  Saviour  Jesus  Christ. 
 
 I.  The  expectation  of  glory  promised  in  heaven,  should 
 stir  us  up  to  perform  the  duties  enjoined  us  on  earth. 
 1.  What  is  the  blessedness  ? 
 
 1.  Freedom  from  evil. 
 
 1.  Of  sin. 
 
 1.  Guilt. 
 
 2.  Strength,  Heb.  xii.  23. 
 
 2.  Punishment. 
 
 1.  The  wrath  of  an  offended  God. 
 
 2.  The  temptations  of  a  subtle  devil. 
 
 3.  The  gnawings  of  a  guilty  conscience,  Mark 
 
 ix.  44. 
 
 4.  The  company  of  damned  spirits,  Matt.  xxv.  41. 
 
 5.  The  fear  of  future  misery. 
 
 2.  The  enjoyment  of  good. 
 1 .  God  ;  so  as, 
 
266 
 
 Thesaurus  Theologicus. 
 
 1.  To  know  Him  perfectly,  John  xvii.  3. 
 
 2.  Love  Him. 
 
 3.  Rejoice  in  Him  perfectly. 
 
 2.  Christ,  John  xii.  26 ;  xvii.  24.  Rev.  iii.  20. 
 
 3.  Glorified  saints  and  angels,  Heb.  xii.  23. 
 
 2.  This  glory  may  be  expected  ;  for, 
 
 1.  God  propounds  it  as  a  motive  to  duty,  Rev.  ii.  10. 
 
 Matt.  v.  12.  Jam.  v.  7. 
 
 2.  The  saints  have  still  done  it :  St.  Paul,  Philip,  iii.  14. 
 
 1  Cor  ix.  27.   Moses,  Heb.  xi.  26. 
 
 3.  Our  Saviour  Himself  did  so,  Heb.  xii.  2. 
 
 4.  Consider,  the  nature  of  glory  is  grace  and  duty. 
 
 3.  How  must  we  expect  it? 
 
 1.  Not  as  merited   by  ourselves,  but  purchased  by 
 
 Christ. 
 
 Obbzig  yag  roiavrrjv  svnde/xvvrai  <7ro\irs/av  wars  (3ocffi\siag 
 afywQrivai. —  Chrysost.  [in  Bp.  ad  Col.  Horn.  ii.  torn, 
 xi.  p.  336,  E.] 
 
 Oux,  sffr:  ftitiQbg  zgyojv  r\  (3a6i\ua  tojv  ovgavoov,  uXXa  %a^ig 
 Bsgtotov    KHSrotg    dovXoig    yiroi/xatifisvr). —  Marc.  Erem. 
 
 [Opusc.  ii.  2.] 
 Quid  sunt  merita  omnia  ad  tantam gloriam? — Bernard. 
 [Serm.  i.  in  Annunt.  B.  Mar.  torn.  i.  p.  978,  C] 
 
 2.  Not  as  of  debt,  but  gift,  Rom.  vi.  23. 
 
 3.  Not  in  this,  but  the  life  to  come. 
 
 4.  Not  doubtfully,  but  believingly  and  certainly,  Rom. 
 
 iv.  21  ;  viii.  31. 
 
 4.  What  influence  hath  this  upon  our  lives  ? 
 
 1.  Informing,  Job  xxi.  15. 
 
 2.  Attractive. 
 
 3.  Moral.    All  the  reason  a  man  should  win,  before 
 
 he  wrears,  the  crown  ;  and  who  would  not  perform 
 any  duty  for  such  glory  ?  Considering, 
 
 1.  Our  duties  are  imperfect,  glory  perfect. 
 
 2.  Our  duty  for  a  time,  glory  eternal. 
 Uses. 
 
 1.  Reproof;   that  those  that  expect  heaven,  live  so 
 
 loosely. 
 
 2.  Exhortation. 
 
 1.  You  that  expect  glory,  perform  duty;  for  there 
 
Thesaurus  Theologicus. 
 
 267 
 
 is  an  inseparable  connexion  between  these 
 two. 
 
 1.  From  the  word  of  God,  Heb.  xii.  14. 
 
 2.  From  the  justice  of  God. 
 
 3.  From  the  reason  of  the  thing. 
 
 2.  You  that  would  perform  duty,  expect  glory,  Heb. 
 
 xii.  2. 
 
 3.  Do  ye  all  set  upon  your  duty  now,  seeing  there 
 
 is  so  much  happiness  prepared  for  you. 
 II.  Christ  is  the  great  God. 
 
 Msyav  dl  fabv  uvo/xdtrs  rbv  Xgitfrov. —  Theodoret.  [in  Ep.  ad 
 Tit.  ii.  13.  torn.  iii.  p.  513.] 
 
 JToD  siffiv  oi  rov  irargbg  IXurrovu  rbv  v/bv  Xeyovrsg. —  Chrysost. 
 [in  Ep.  ad  Tit.  Horn.  v.  torn.  xi.  p.  759,  C] 
 It  appears, 
 
 1 .  In  that  the  same  names  are  attributed  to  the  Father 
 
 and  the  Son. 
 
 1.  God,  John  i.  1  ;  xx.  28.  Acts  xx.  28.  1  John  v.  20. 
 
 Athanas.  contra  Arian.  [Orat.  iii.  9.  torn.  i.  p. 
 558,  C,  and  569,  C],  Bom.  ix.  5. 
 Interea  de  Salvatore  dicit ;  Qui  est  super  omnia  Deus 
 benedictus  in  secula. — Ambros.  [in  Ep.  ad  Rom. 
 ix.  5.  torn.  ii.  App.  p.  79,  D.] 
 
 2.  Lord,  Isa.  xl.  3.  John  i.  23.  Jer.  xxiii.  5,  6. 
 
 2.  The  same  properties. 
 
 1.  Eternity,  Rev.  i.  17,  18.  Isa.  xliv.  6. 
 
 2.  Omniscience,  John  xxi.  17. 
 
 3.  Omnipresence,  Matt,  xviii.  20. 
 
 4.  Omnipotence,  Rev.  i.  8. 
 
 3.  Works. 
 
 1.  Creation,  John  i.  3.  Col.  i.  16. 
 
 2.  Preservation,  Heb.  i.  3.  Col  i.  17. 
 
 3.  Redemption,  1  Tim.  ii.  6. 
 
 4.  Forgiveness  of  sins,  Matt.  ix.  2,  5,  6. 
 
 4.  Honour,  John  v.  23. 
 Uses. 
 
 1.  Christ,  as  God,  not  inferior  to  the  Father,  though 
 
 begotten. 
 
 2.  Arians,    Cerinthians,    Photinians,    Socinians,  er- 
 
 roneous. 
 
268 
 
 Thesaurus  Theologicus. 
 
 3.  Honour  the  Son  as  God. 
 
 III.  He  is  our  Saviour,  Matt.  i.  21. 
 
 IV.  He  will  gloriously  appear. 
 
 1.  That  He  will,  Acts  i.  11. 
 
 2.  How,  Matt.  xxiv.  30.  1  Thess.  iv.  16. 
 
 3.  Why. 
 
 1.  To  raise  the  dead,  John  v.  28.  1  Thess.  iv.  16. 
 
 2.  To  gather  them  together,  Matt.  xxv.  32. 
 
 3.  To  examine  their  actions,  Rev.  xx.  12. 
 
 4.  To  judge,  and  pass  a  final  sentence  upon  them, 
 
 Matt.  xxv.  41. 
 
 V.  Seeing  He  will  thus  appear,  "  we  should  live  soberly,"  &c. 
 Oh,  how  can  that  man  but  "  live  soberly,  righteously,  and 
 
 godly,1'  that  believes, 
 
 1.  He  must  die,  2  Pet.  iii.  11. 
 
 2.  Rise  again,  Job  xix.  25,  26. 
 
 3.  Be  summoned  to  appear  before  God. 
 
 4.  Have  all  his  actions  reviewed,  Matt.  xxv.  42,  43. 
 
 5.  Be  judged  according  to  them,  2  Cor.  v.  10,  11. 
 
 6.  He  must  live  in  hell,  if  he  doth  not,  Matt.  xxv.  46. 
 
 7.  In  heaven  if  he  doth,  "  live  soberly,"  &c. 
 Uses. 
 
 1.  Get  your  faith  in  these  things  increased. 
 
 2.  Think  often  of  them. 
 
 Sive  comedo,  sive  bibo,  sive  aliquid  facio,  semper  vox 
 
 ilia  terribilis  sonat  in  auribus  meis,  Surgite,  mortui 
 
 venite  ad  judicium. — Hieron. 
 Sive  legas,  sive  scribas,  sive  vigiles,  sive  dormias,  Amos 
 
 tibi  semper  buccina  in  auribus  sonet.  —  Id.  \_Ep. 
 
 lxvi.  ad  Pam.  torn.  i.  p.  398,  C] 
 
Thesaurus  Theologicus. 
 
 269 
 
 Titus  ii.  14. 
 
 Who  gave  Himself for  us,  that  He  might  redeem  us  from 
 all  iniquity,  and  purify  unto  Himself  a  peculiar  people, 
 zealous  of  good  works. 
 
 I.  [Who  gave  Himself  for  us.] 
 
 1.  Who,  Christ,  God-man,  God  and  man. 
 
 2.  Gave. 
 
 1.  Truly. 
 
 'AKqQojc  an'idavz. — Ignat.  [Ep.  ad  Trail,  c.  9,  10.] 
 
 2.  Voluntarily  ;  what  He  did  was  all  voluntary. 
 
 1.  Incarnate. 
 
 2.  Betrayed  and  apprehended,  John  xviii.  4,  5,  6. 
 
 3.  Condemned,  John  xix.  11. 
 
 4.  Crucified,  John  x.  18. 
 
 Emisit  spiritum,  non  amisit. — Ambros.  [de  Incarn. 
 
 c.  5.  torn.  ii.  p.  712.] 
 Spiritum  cum  verbo  sponte  demisit . —  Tertull.  [Apol. 
 
 c.  21.] 
 
 Non  earn  deseruit  invitus,  sed  quia  voluit,  quando 
 voluit,  quomodo  voluit. — Aug.  [de  Trin.  iv.  13. 
 torn.  viii.  p.  820,  F.] 
 
 Use. 
 
 Serve  Him  voluntarily. 
 
 3.  Himself,  not  gold,  silver,  calves,  men,  1  Pet.  i.  18,  &c. 
 
 4.  For  us.    That  is, 
 
 1.  Respecting  the  end  ;  for  our  sins,  Gal.  i.  4. 
 
 2.  In  our  steads,  1  Pet.  iii.  18  ;  iv.  1.  Pom.  v.  8. 
 
 5.  For  us,  not  Himself,  not  angels. 
 Uses. 
 
 1.  Give  yourselves  to  Him. 
 
 2.  Let  this  be  a  motive  to  deny  ungodliness. 
 
 II.  That  He  might  redeem  us,  &c. 
 1.  What,  in  iniquity  ? 
 
270 
 
 Thesaurus  Tlteologicus. 
 
 1.  The  guilt. 
 
 2.  Punishment.  Consider, 
 
 1.  God  gave  man  a  law. 
 
 2.  Conformity  to  it  is  holiness,  contrariety  sin. 
 
 3.  Holiness  had  rewards  promised,  sin  punishment 
 
 threatened,  Gen.  ii.  17. 
 
 4.  Man  breaks  it. 
 
 5.  The  first  breach    descends   to   posterity,  Bom. 
 
 v.  18,  19. 
 
 6.  All  break  it  actually,  Eceles.  vii.  20.  1  John  i.  8. 
 
 so  we  stand  obliged  to  bear  the  punishment. 
 
 7.  We  being  unable  of  ourselves,  Christ  gave  Him- 
 
 self to  redeem  us  from  it. 
 
 2.  How  doth  He  redeem  us? 
 
 1 .  He  became  man. 
 
 2.  Submitted  to  the  law  perfectly. 
 
 3.  Underwent  the  wrath  of  God,  and  great  misery, 
 
 Is  a.  liii. 
 
 4.  This  He  did  for  our  sakes. 
 
 5.  He  thus  suffering  for  us,  we  have  satisfied  the  law 
 
 in  Him,  1  Tim.  ii.  6.  'ArnXvrgtp. 
 
 6.  And  so  we  are  redeemed  from  iniquity. 
 
 3.  How  doth  it  appear  ? 
 
 1.  From  Scripture.  Matt.  i.  21.  Acts  iii.  26. 
 
 2.  Reason :  for  He  is  our  Saviour,  to  redeem  us  from 
 
 hell,  which  He  doth  by  redeeming  us  from  sin. 
 
 4.  How  from  all  iniquity  ? 
 
 1.  Of  all  kinds. 
 
 1.  Original  and  actual. 
 
 2.  Omission  and  commission. 
 
 3.  Open  and  secret. 
 
 4.  Wilful  and  ignorant. 
 
 2.  Of  all  degrees. 
 
 3.  All  ages. 
 Uses. 
 
 1.  Admire  God's  goodness,  in  accepting  of  Christ  our 
 
 surety,  who  might  have  come  upon  ourselves. 
 
 2.  Bless  Christ  for  giving  Himself. 
 
 3.  Forsake  sins,  seeing:  Christ  died  for  them,  2  Tim. 
 
 ii.  19. 
 
Thesaurus  Theologicus. 
 
 271 
 
 4.  Hasten  to  Christ. 
 
 -  5.  "  Live  soberly,  righteously,  and  godly." 
 III.  And  purify  to  Himself,  &c. 
 
 One  end  of  Christ's  coming  was  to  make  us  pure  and 
 holy. 
 
 1 .  What  is  it  to  be  pure  and  holy  ? 
 
 1.  There  is  an  outward  and  federal,  1  Cor.  vii.  14. 
 
 2.  An  inward  and  real,  holiness. 
 
 Consisting, 
 
 1.  In  the  forsaking  of  sin,  1  Thess.  iv.  3. 
 
 1 .  "With  true  humiliation  for  it. 
 
 2.  An  hearty  loathing  of  it. 
 
 3.  Steadfast  resolutions  against  it,  Ps.  xvii.  3; 
 
 xxxix.  1 . 
 
 4.  Strong  desires  to  be  perfectly  freed  from  it, 
 
 Bom.  vii.  24. 
 
 2.  In  the  performance  of  duty,  or  doing  whatsoever 
 
 is  commanded. 
 
 1.  Obedientially. 
 
 2.  Sincerely. 
 
 3.  Universally,  Ps.  cxix:  6.  Luke  i.  6. 
 
 4.  Constantly,  Ps.  cvi.  3 ;  cxix.  20. 
 
 2.  How  doth  it  appear  that  Christ  came  to  make  us 
 
 holy? 
 
 1.  From  express   Scriptures,  Eph.  v.  25,  26.  Acts 
 
 iii.  26.  1  Pet.  ii.  24.  1  John  i.  7.  Rev.  i.  5. 
 
 2.  From  necessary  consequences  from  it. 
 
 For, 
 
 1.  He  came  to  save  us  from  sin,  Matt.  i.  21. 
 
 2.  From  God's  wrath,  Rom.  v.  1. 
 
 3.  To  bring  us  to  heaven,  1  Thess.  v.  10. 
 
 But, 
 
 1.  Without  holiness  we  should  not  enjoy  heaven, 
 
 though  we  could. 
 
 2.  We  could  not,  though  we  might. 
 
 3.  How  doth  Christ  make  us  holy  ? 
 
 1.  In  general,  by  pouring  His  Spirit  upon  us. 
 
 2.  Particularly,  by  His  Spirit, 
 
 1 .  He  rectifies  our  judgments. 
 
 Mentibus  non  minus  necessariam  esse  illuminationis 
 
272 
 
 7 7/ esaurus  Theolog icus . 
 
 gratiam,  quam  oculis  lumen. — Aug.  [cf.  Aug.  de 
 Pecc.  Meritis,  ii.  5.  torn.  x.  p.  42.] 
 
 1.  About  God,  Luke  xviii.  19. 
 
 2.  Sin. 
 
 3.  Holiness,  Prov.  iii.  17. 
 
 4.  Earth. 
 
 5.  Heaven. 
 
 2.  He  mends  the  will,  Ezek.  xviii.  31  ;  inclining  it, 
 
 1.  To  hate  what  the  judgment  rectified  says  is  evil. 
 
 2.  To  love  what  it  says  is  good. 
 
 3.  He  orders  the  affections,  enabling  us  to  love,  hate, 
 
 grieve,  desire,  &c.  the  right,  2  Cor.  v.  17. 
 
 4.  He  directs  our  lives,  Jer.  x.  23. 
 Uses. 
 
 1.  Information. 
 
 1.  Holiness  is  not  of  ourselves,  John  xv.  5. 
 
 Dei  esse  et  ut  bonum  facer e  velimus,  et  ut  bonum 
 facere  valeamus. — Fulg.  [de  Pr&dest.  i.  9.] 
 
 Deus  ergo  qui  homini  pcenitentiam  dat,  ipse  mutat 
 hominis  voluntatem. — Id.  [de  Tncarn.  c.  xvii.] 
 
 2.  The  excellency  of  it. 
 
 2.  Exhortation. 
 
 1.  Labour  after  holiness;  which, 
 
 1.  Is  the  image  of  God. 
 
 2.  The  perfection  of  the  creature,  Eph.  iv.  24. 
 
 3.  The  beginning  of  happiness  here. 
 
 4.  The  only  way  to  happiness  hereafter. 
 
 5.  The  end  of  all  God's   gracious  dispensations 
 
 towards  us. 
 
 1.  Of  His  election,  Eph.  i.  4. 
 
 2.  Vocation,  1  Cor.  i.  2. 
 
 3.  Possessions,  spiritual  and  temporal. 
 
 4.  Redemption. 
 
 2.  Go  to  Christ  for  it,  1  Cor.  i.  30. 
 
 Consider, 
 
 1.  None  ever  got  it  without  Christ,  Acts  iv.  12. 
 
 2.  None  ever  missed  of  it  in  Him; 
 
 But  go  by  faith  ;  applying, 
 1.  The  virtue  of  Christ's  death  to  the  killing  of 
 your  sins,  fetching  motives  from  His  death. 
 
Thesaurus  Theologicus. 
 
 273 
 
 2.  The  power  of  His  resurrection,  to  the  quicken- 
 ing you  to  holiness. 
 
 Fetching  considerations, 
 
 1.  From  the  efficient  cause,  Rom.  viii.  11. 
 
 2.  The  end,  to  make  intercession  for  us,  Philip. 
 
 iii.  20. 
 
 IV.  To  Himself. 
 
 Those  that  Christ  purifies,  He  purifies  to  Himself;  they 
 are  His  own. 
 
 1 .  Man  was  created  in  a  free  estate,  without  subjection  to 
 
 any  but  God. 
 
 2.  He  sold  himself  to  be  a  slave. 
 
 1.  To  sin,  Rom,  vi.  17  ;  vii.  14.  2  Pet.  ii.  19. 
 
 2.  Satan,  2  Ti\n.  ii.  26. 
 
 3.  The  world. 
 
 4.  The  flesh. 
 
 3.  He  is  not  able  to  redeem  himself,  but  freely  chose  his 
 
 slavery;  as  St.  Paul  rejoiced  in  his  bonds. 
 
 4.  Christ  therefore  gave  Himself  as  a  ransom  for  him, 
 
 1  Tim.  ii.  6,  'Avr/Xurgov.  1  Cor.  vi.  20. 
 
 5.  Those  He  thus  redeemed,  all  the  reason  they  should  be 
 
 His  servants ;  for, 
 1.  This  is  the  only  end  why  He  redeemed  them. 
 .2.  The  only  recompense  they  can  give. 
 
 3.  All  the  reason  they  should  be  His,  seeing  He  made 
 
 Himself  theirs. 
 
 4.  It  is  in  the  nature  of  all  purchases  and  redemptions, 
 
 that  they  have  the  thing. 
 
 Uses. 
 
 1.  We  are  not  our  own,  1  Cor.  vi.  19,  20. 
 
 2.  We  have  nothing  of  our  own. 
 
 3.  Therefore,  we  ought  to  live  wholly  to  God,  and  give 
 
 to  Him,  (1  Cor.  vi.  20.) 
 
 1.  What  we  are. 
 
 1.  Soul. 
 
 2.  Body. 
 
 2.  What  we  have. 
 
 3.  What  we  do. 
 
 4.  What  we  suffer. 
 
 T 
 
274 
 
 Thesaurus  Theologicus. 
 
 V.  A  peculiar  people. 
 
 Aahv  ffsgiovaov.  Populum  novum,  as  the  Syriac,  \\L^  jaaX]. 
 Deut.  vii.  6  ;  xiv.  2.  vsgwj&ov,  Ps.  cxxxv.  4, 
 
 inbipb.  [LXX.]  s/g  Kzg/ovtfiati/Aov.  Aquila^lg  iti^toiicm.  Sym- 
 machus,  l^algsrov. 
 
 1.  Called  by  peculiar  titles. 
 
 1.  Kings  and  priests,  Rev.  i.  6.  1  Pet.  ii.  9. 
 
 2.  Honoured  with  peculiar  relations. 
 
 1.  God  their  Father,  Jer.  xxxi.  9.  Luke  xii.  32. 
 
 2.  Husband,  Isa.  liv.  5.  .ZTos.  ii.  16. 
 
 3.  The  church  their  mother,  Gal.  iv.  26. 
 
 4.  Brother,  Christ,  John  xx.  17.  Rom.  viii.  29. 
 
 3.  Invested  with  peculiar  privileges. 
 
 1.  God's  ear  is  always  open  to  them,  Matt.  xxi.  22. 
 
 2.  All  things  work  together  for  good,  Rom.  viii.  28. 
 
 4.  Endowed  with  peculiar  interests. 
 
 1.  In  all  the  promises  of  the  Scripture. 
 
 2.  The  properties  of  God. 
 
 3.  The  merits  of  Christ. 
 
 4.  The  influences  of  the  Spirit. 
 
 5.  The  prayers  of  the  Saints. 
 
 5.  Instated  in  a  peculiar  inheritance:  a  kingdom,  Jam.  ii. 
 
 5;  eternal  life,  Tit.  iii.  7  ;  of  God,  Heb.  xii.  22. 
 Uses. 
 
 1.  Honour  them  in  a  peculiar  manner,  Gal.  vi.  10. 
 
 2.  Live  in  a  peculiar  manner. 
 
 1.  Love  God  with  all  thine  heart,  Deut.  vi.  5. 
 
 2.  "  Love  your  enemies,"  Matt.  v.  44. 
 
 3.  "  Be  in  the  fear  of  God,  all  the  day  long,"  Prov. 
 
 xxiii.  17. 
 
 4.  "  In  every  thing  give  thanks,"  1  Thess.  v.  18. 
 
 5.  "  Whether  ye  eat  or  drink,  do  all  to  the  glory  of 
 
 God,"  1  Cor.  x.  31. 
 
 VI.  Zealous  of  good  works. 
 1.  What  are  good  works? 
 
 It  is  necessary, 
 1.  The  matter  be  good  that  is  commanded,  as  sin  is 
 avo/A/a. 
 
 \_Mariam  riupsisse  post  partum]  non  credimus,  quia 
 
Thesaurus  Theologicus. 
 
 275 
 
 non  legimus. — Hieron.  [adv.  Helvid.  c.  19.  torn.  ii. 
 p.  227,  A.] 
 
 1.  From  Scripture;  to  do  what  is  not  commanded,  is 
 
 forbidden,  Deut.  xii.  8,  32.  Num.  xv.  39.  Matt. 
 xv.  9. 
 
 2.  Reason  ;  there  is  no  obedience  where  no  command ; 
 
 search,  therefore,  the  Scriptures.  [John  v.  39.] 
 
 2.  The  end  be  good. 
 
 1.  Negatively. 
 
 Noveris  itaque  non  officiis  sed  finibus  a  vitlis  dis- 
 cernendas  esse  virtutes. — Aug.  [contra  Julian,  iv. 
 21.  torn.  x.  p.  596,  B.] 
 
 1.  Not  only  to  keep  up  a  custom. 
 
 2.  Not  to  be  seen  of  men. 
 
 3.  Not  to  merit  any  thing  from  God. 
 
 1.  No  works  thou  dost,  but  there  is  sin  in  them, 
 
 2.  All  good  from  God,  Jam.  i.  17. 
 
 Tua  peccata  sunt,  merita  Dei  sunt. — Aug. 
 [in  Ps.  lxx.  Serm.  ii.  torn.  iv.  p.  737,  B.] 
 
 Merita  omnia  dona  Dei  sunt,  et  ita  homo 
 magis  propter  ipsa  Deo  debitor  est,  quam 
 Deus  homini. — Bernard.  [Serm.  i.  in  An- 
 nunt.  B.  Mar.  torn.  i.  p.  978,  C] 
 
 2.  Positively. 
 
 1.  To  obey  God. 
 
 Actio  bona  debet  fieri  sub  ratione  boni. 
 
 2.  To  glorify  God,  1  Cor.  x.  31.  Ps.  xvi.  8. 
 
 3.  The  manner  of  performance. 
 
 1.  In  judgment,  Pom.  x.  2.  Jer.  iv.  2. 
 
 2.  In  righteousness. 
 
 3.  Faith,  Pom.  xiv.  23. 
 
 4.  Obedience. 
 
 5.  Zeal. 
 
 2.  What  to  be  zealous  ? 
 
 "Egyuv  ggatfrjjp  re  xai  fyXwrriv. —  Theodoret  [in  Pp.  ad 
 
 Tit.  ii.  14.  torn.  iii.  p.  513.] 
 Ou^  airXaig  sgyuv,  aXXa  tyXurriv,  rovreffn,  fiera  KgoQvfiictg 
 abrrtv  %vra  njv  a^77\v,  /xsra,  ffpodgorrtrog  rqg 
 'rgoerixovarig. — Chrysost.  [inEp.  ad  Tit.  Horn.  v.  torn, 
 xi.  p.  759,  D.] 
 
276 
 
 Thesaurus  Theologicus. 
 
 It  implies, 
 
 1.  To  be  willing  to  do  them,  1  Tim.  vi.  18,  so  as  to  love 
 
 them,  Ps.  cxix.  127. 
 
 2.  To  be  desirous  of  them,  Ps.  cxix.  131. 
 
 3.  To  study  for  them.     Studiosum   bonorum  operum, 
 
 1  Tim.  vi.  18. 
 
 4.  To  rejoice  in  them,  Ps.  cxii.  1  ;  cxix.  143. 
 
 5.  To  stir  up  others  to  them,  Heb.  x.  24. 
 Motives. 
 
 1.  All  works  that  are  not  good,  are  evil;  and  all  evil 
 
 works  are, 
 
 1.  The  works  of  the  devil,  1  John  iii.  8.  John  viii.  44. 
 
 Acts  v.  3. 
 
 2.  The  works  of  darkness,  Eph.  v.  11. 
 
 1.  Because  committed  without  light  and  know- 
 
 ledge ;  did  you  know  their  end,  you  would  not 
 do  them. 
 
 2.  Because  committed  without  fear  and  shame. 
 
 3.  Because  rewarded  with  utter  darkness,  Matt. 
 
 xxii.  13. 
 
 2.  To  do  good,  is  to  do  as  Christ  did,  Acts  x.  38. 
 
 3.  Like  God,  Ps.  cxix.  68. 
 
 4.  Good  works  will  follow  you  into  another  world,  Rev. 
 
 xiv.  13. 
 
 5.  Consider  the  vast  difference  there  will  be  betwixt 
 
 good  and  bad  at  the  day  of  judgment,  Matt.  xxv. 
 23,  30. 
 
 6.  Do  well  here,  and  receive  well  hereafter,  Ps.xxxvii.  27. 
 
 7.  It  was  one  end  of  Christ's  death  to  make  us  zealous 
 
 of  good  works. 
 Means. 
 
 1.  Get  faith. 
 
 oldiv  esnv  jga  cr/Vrswj  uyaQov. —  Chrysost.  [de  Fide, 
 torn.  i.  p.  826,  B.]    (Spurious,  Ben.  Ed.) 
 
 Quicqnid  sine  fide  proesumitur,  non  est  ulla  animi 
 solida  rnagnitudo,  sed  ventosa  qu&dam  inflatio,  et 
 tumor  inanis. — Bernard.  [deAscens.  Serm.  v.  torn.  i. 
 p.  263,  G.] 
 
 Fides  namque  est  bonorum  omnium  fundamentum — 
 Aug.  [de  Fide,  torn.  vi.  App.  p.  19,  A.] 
 
Thesaurus  Theologicus,  277 
 
 2.  "  Keep  thy  heart  with  all  diligence,"  Prov.  iv.  23. 
 
 Matt,  xii.  35. 
 
 3.  Walk  always  as  in  the  presence  of  God,  Ps.  xvi.  8. 
 
 4.  Think  often  upon  the  last  judgment  and  review. 
 
 Hebrews  vii.  25. 
 
 WJierefore  He  is  able  to  save  them  to  the  uttermost  that 
 come  unto  God  by  Him,  seeing  He  ever  liveth  to  make 
 in  ter  cession  for  th  em . 
 
 I.  It  is  by  Christ  that  we  come  to  God. 
 
 II.  They  that  thus  come  to  God  by  Christ,  He  is  able  to  save 
 
 to  the  uttermost. 
 
 III.  Because  He  ever  lives  to  make  intercession  for  us. 
 
 I.  It  is  by  Christ  that  we  come  to  God. 
 
 1.  Who  is  that  God  to  whom  we  come  by  Christ? 
 
 One  whose  essence  is  perfection,  nim.,  Ex.  iii.  14,  and 
 in  whom  all  perfections  are  concentered ;  one  of 
 infinite 
 
 1.  Wisdom,  1  Tim.  i.  17.  Heb.  iv.  13.  Ps.  cxxxix.  7. 
 
 2.  Power,  Job  ix.  4 ;  xi.  7.  Luke  i.  37. 
 
 3.  Mercy,  Ps.  Ixxxvi.  5,  15.  Ex.  xxxiv.  6. 
 
 4.  Justice,  Ex.  xxxiv.  6. 
 
 5.  Goodness,  Luke  xviii.  19. 
 
 6.  Duration,  Ps.  xc.  2. 
 
 2.  What  is  it  to  come  to  God? 
 
 It  denotes, 
 
 1.  Our  coming  from  sin,  from  all  sin. 
 
 2.  Our  giving  up  ourselves  wholly  to  God ;  and  so, 
 
 3.  Coming  into  the  favour  of  God. 
 
 3.  Who  is  that  Christ  by  whom  we  must  thus  come  to 
 
 God? 
 
278 
 
 Thesaurus  Tlieologicus. 
 
 1.  There  is  one  God. 
 
 Eig  Qsog  sen  (topic,  duvarog  &  a/Ma  y.a!  rroXvoXZog. 
 
 Phocylid. 
 
 [Frag,  xiii.48.  Gaisford.  Poet.  Min.  vol.  i.  p.  449.] 
 
 2.  Three  Persons. 
 
 3.  This  one  God  and  three  Persons  made  all  things. 
 
 4.  After  other  things  He  made  man,  and  that  after  His 
 
 own  image,  Gen.  i.  26. 
 
 5.  This  man  fell  from  that  estate  of  happiness  into  sin 
 
 and  misery,  Eccles.  vii.  29. 
 
 6.  Of  himself  he  was  unable  to  get  out  of  it  again. 
 
 7.  Therefore,  to  manifest  His  love  to  him,  one  of  the 
 
 Persons,  viz.  the  second  in  the  Trinity,  undertook 
 to  suffer  for  his  sins,  and  so  redeem  him  to  hap- 
 piness. 
 
 8.  But  seeing,  as  God,  He  could  not  suffer,  Himself 
 
 became  man. 
 
 9.  He  so  became  man,  as  still  to  remain  God. 
 
 10.  And  so  is  God  and  man  in  one  person,  Isa.  vii.  14. 
 4.  Why  is  it  only  by  this  Christ  we  can  come  to  God? 
 John  xiv.  6. 
 
 Because  He  alone  was  God  and  man  ;  and  therefore 
 by  whom 
 
 1.  Our  sins  can  be  pardoned. 
 
 2.  Our  persons  justified,  Gal.  ii.  16. 
 
 3.  Our  hearts  purified. 
 
 4.  Our  God  reconciled,  Rom.  v.  1 . 
 Uses. 
 
 1.  Bless  God, 
 
 1.  For  sending  Christ  to  die  for  you,  and  for  all  He 
 
 did. 
 
 2.  For  revealing  Him  to  you,  as  at  this  time. 
 
 2.  Come  to  God. 
 
 1.  Motives.  Consider, 
 
 1.  God  hath  found  out  a  way  whereby  ye  may 
 
 come  unto  Him. 
 
 2.  God  Himself  came  to  you,  that  you  might  come 
 
 to  Him. 
 
 3.  Unless  you  come  unto  Him,  you  cannot  expect 
 
 a  blessing  from  Him. 
 
Thesaurus  Theologievs. 
 
 279 
 
 4.  Unless  you  come  unto  Him  here,  you  must  go 
 
 from  Him  hereafter,  Matt.  xxv.  41. 
 
 5.  Come  to  Him  in  time,  and  live  with  Him  to 
 
 eternity,  Matt.  xi.  28. 
 2.  Directions.  Come, 
 
 1.  Sincerely. 
 
 2.  Resolvedly,  Ps.  xxxix.  1. 
 
 3.  Humbly,  Mic.  vi.  8. 
 
 4.  Wholly. 
 
 5.  Incontinently,  Ps.  xcv.  7. 
 
 6.  Beiievingly ;   come  in  Christ,  believing  that 
 
 through  Him  ye  shall  be  accepted. 
 II.  Christ  is  an  all-sufficient  Saviour,  or  able  to  save  us  to 
 the  uttermost. 
 
 1.  What  is  it  to  save  to  the  uttermost?    Eic  -o  -a^rsXsj. 
 
 1.  To  the  end;  in  a?ternum,  as  the  Syr.    [v-  \  v  \  ] 
 
 2.  Perfectly;  ad  extremitatem  perfectionis,  as  the  Arab. 
 
 [^U^HN  so  that  all  comes  from  Him  : 
 
 He  can, 
 
 1.  Begin  it,  Heb.  xii.  2. 
 
 2.  Carry  it  on. 
 
 3.  Perfect  our  salvation,  Heb.  xii.  2. 
 
 2.  How  to  the  uttevfnost?    He  saves, 
 
 1.  From  all  evil. 
 
 2.  To  all  good. 
 
 1 .  From  the  evil, 
 
 1.  Of  sin. 
 
 2.  Of  misery. 
 
 1.  From  the  evil  of  sin,  Matt.  i.  21.  Acts  iii.  26. 
 
 2.  Evils  in  sin. 
 
 1.  Guilt. 
 
 2.  Strength.    Christ  saves  from  both. 
 1.  From  the  guilt. 
 
 1.  What  is  guilt?    Know  and  consider,  that  sin 
 
 1.  Depriveth  thee  of  former  innocency. 
 
 2.  Polluteth  with  filth,  Matt.  xv.  20. 
 
 3.  It  turns  the  soul  from  God. 
 
 4.  It  offends  God. 
 
 5.  It  transgresseth  the  law,  1  John  iii.  4. 
 
 6.  It  deserveth  punishment. 
 
280 
 
 Thesaurus  Theologicus. 
 
 7.  It  actually  obligeth  a  man  to  the  bearing  of 
 it ;  and  this  is  that  we  call  guilt,  when  a  man 
 is  actually  obliged  to  punishment. 
 
 2.  How  doth  it  appear  that  Christ  saves  us  from 
 
 the  guilt  of  sin  ? 
 
 1.  Because  in  Christ  we  are  pardoned,  which 
 
 properly  lies  in  taking  away  the  guilt  of 
 sin,  or  its  actual  ordination  to  punishment, 
 Eph.  iv.  32. 
 
 2.  God  is  reconciled  in  Christ,  Bom.  v.  1. 
 
 3.  Our  persons  are  justified  in  Christ,  Gal.  ii.  16. 
 
 3.  How  doth  Christ  do  this  to  save  us  from  guilt? 
 By  bearing  the  punishment  which   our  sins 
 
 obliged  us  to. 
 
 For  the  opening  of  this,  consider, 
 
 1.  Christ  was  God  and  man. 
 
 2.  Both  in  one  Person. 
 
 3.  This  God-man  suffered,  Isa.  liii.  3. 
 
 1.  In  His  life, 
 
 1.  From  Satan,  Matt.  iv. 
 
 2.  From  men. 
 
 2.  At  His  death ;  yea, 
 
 1 .  A  cruel, 
 
 2.  A  cursed,  Gal.  iii.  10. 
 
 3.  An  ignominious,  Isa.  liii.  3. 
 
 4.  A  voluntary,  death ;  for  He  caused  them 
 
 to  live,  whilst  they  brought  Him  to 
 death. 
 
 4.  Seeing  the  Person  thus  suffering  was  God  as 
 
 well  as  man,  these  His  sufferings  were  more 
 and  of  a  greater  value  than  if  all  the  men  in 
 the  world  had  suffered. 
 
 5.  These  sufferings  were  only  upon  the  account 
 
 of  men,  Isa.  liii.  4,  5. 
 Not, 
 
 1.  For  Himself,  Heb.  ii.  16. 
 
 2.  The  Angels. 
 
 3.  Devils. 
 
 6.  Such  as  believe  in  this  Christ,  God  accepts  of 
 
 His  sufferings  as  undergone  for  their  sins. 
 
Thesaurus  Theologicus. 
 
 281 
 
 7.  The  punishment  of  their  sins  being  thus 
 undergone,  their  obligation  to  it  is  taken 
 away,  and  so  Christ  saves  us  from  the  guilt 
 of  sin. 
 
 Uses. 
 
 1.  Information. 
 
 1 .  See  here  the  odious  nature  of  sin,  Ps.  v.  9.  Prov. 
 
 xv.  8. 
 
 2.  The  justice,  mercy,  and  wisdom  of  God,  in  the 
 
 pardon  of  it. 
 
 2.  Exhortation. 
 
 1.  Bewail  those  sins  that  Christ  suffered  so  much 
 
 for. 
 
 2.  Endeavour  to  turn  from  them. 
 
 3.  Lay  hold  upon  Christ  for  the  pardon  of  them. 
 
 Considering, 
 
 1.  You  are  guilty  of  many  and  great  ones,  Ezra 
 
 ix.  6. 
 
 2.  There  is  not  the  least  but  deserves  hell. 
 
 3.  There  is  no  way  for  them  to  be  pardoned  but 
 
 by  Christ. 
 
 4.  Come  to  Christ,  and  He  will  save  you  from 
 
 them. 
 
 III.  But  farther  to  explain  the  all-sufficiency  of  Christ  to 
 save  us,  let  it  be  considered, 
 1.  That  Christ  is  able  to  make  us  holy. 
 1.  What  is  holiness? 
 
 It  is  a  sincere  and  constant  obedience  to  all  the 
 commands  of  God. 
 
 1.  It  is  the  obedience;  to  which  is  required, 
 
 1.  The  knowledge  of  what  is  commanded. 
 
 2.  The  doing  of  what  we  know  to  be  so  com- 
 
 manded. 
 
 3.  Our  therefore  doing  it,  because  commanded. 
 
 Believe,  quia  ipse  dixit ;  obey,  quia  ipse 
 voluit. 
 
 2.  It  is  sincere ;  for, 
 
 1 .  It  is  not  necessary  it  should  be  perfect. 
 
 2.  But  it  is  that  it  should  not  be  hypocritical ;  so 
 
 that,  if  it  be  not  sincere,  it  is  not  obedience. 
 
282 
 
 Thesaurus  Theologicus. 
 
 To  sincerity  is  required, 
 
 1 .  A  right  principle. 
 
 2.  Right  ends. 
 
 3.  Constant,  Ps.  cxix.  112. 
 
 4.  To  the  commands  of  God,  not  men. 
 
 5.  To  all  the  commands,  Ps.  cxix.  6. 
 
 1.  Of  the  Law. 
 
 1.  Of  the  first  table. 
 
 2.  Of  the  second  table. 
 
 2.  Of  the  Gospel,  Matt.  v.  44. 
 
 2.  How  doth  it  appear  that  Christ  can  make  us  holy? 
 
 1.  He  is  our  sanctification,  I  Cor.  i.  30. 
 
 2.  He  came  on  purpose,  Acts  iii.  26. 
 
 3.  He  can  bring  us  to  heaven,  Heb.  xii.  14. 
 
 3.  How  doth  Christ  do  this  for  us  ? 
 
 Know, 
 
 1.  All  are  sinners. 
 
 2.  None  can  make  himself  holy. 
 
 3.  Christ  undertook  it  for  us. 
 
 4.  And  therefore  pours  forth  His  Spirit  upon  us, 
 
 1.  To  enlighten  our  minds,  John  xiv.  26. 
 
 2.  To  rectify  our  wills  and  affections. 
 Uses. 
 
 1.  Consolation,  Matt.  xi.  28. 
 
 2.  Exhortation. 
 
 Endeavour  after  this  holiness. 
 Considering, 
 
 1.  What  obligations  God  hath  laid  upon  you  to 
 
 do  it. 
 
 1.  He  made  you. 
 
 2.  Preserves  you. 
 
 3.  Provides  for  you. 
 
 4.  And  all  to  engage  you  to  holiness. 
 
 2.  What  means  He  hath  given  you  for  the  attain- 
 
 ment of  it. 
 
 1.  His  ordinances. 
 
 2.  His  providences,  Heb.  xii.  10. 
 
 3.  How  much  Christ  hath  done  to  purchase  it  for 
 
 you. 
 
 4.  How  miserable  you  are  until  you  have  it. 
 
Thesaurus  Tlicologicus. 
 
 283 
 
 5.  How  happy  with  it. 
 
 1.  Like  to  God. 
 
 2.  A  title  to  all  His  promises. 
 
 3.  An  interest  in  all  His  properties,  Isa.  xlv.  24. 
 
 4.  And  heaven  your  portion  for  ever. 
 2.  Christ  is  able  also  to  make  us  happy. 
 
 1.  What  happiness  ? 
 
 1.  In  this  world. 
 
 1.  The  pardon  of  sin,  1  John  ii.  1. 
 
 2.  Strength  against  corruption. 
 
 3.  Power  against  temptation,  Luke  xxii.  32. 
 
 4.  Protection  from  evil. 
 
 5.  Direction  in  all  conditions. 
 
 6.  A  blessing  in  all  dispensations. 
 
 7.  Increase  of  grace,  2  Pet.  iii.  18. 
 
 8.  Access  with  boldness  to  the  throne  of  grace, 
 
 Heb.  iv.  16. 
 
 9.  The  favour  of  God,  Ps.  xxx.  5 ;  lxiii.  3. 
 10.  The  consolations  of  the  Spirit. 
 
 2.  In  heaven. 
 
 1.  Perfect  freedom  from  all  evil,  Rev.  vii.  17. 
 
 2.  A  perfect  subjection  and  death  of  all  sin. 
 
 3.  A  perfection  of  all  grace. 
 
 4.  Perfect  vision  and  fruition  of  God,  1  Cor.  xiii.12. 
 
 2.  How  doth  it  appear  'I 
 
 Because  He  ever  lives  to  make  intercession  for  us. 
 Where  consider, 
 
 1.  How  appears  it  that  He  makes  intercession? 
 
 Isa.  liii.  12.  Rom.  viii.  34.  1  John  ii.  1. 
 
 2.  How  doth  He  intercede?  Know, 
 
 1.  Christ  died. 
 
 2.  After,  He  rose  again. 
 
 3.  After  forty  days  He  ascended  up  to  heaven. 
 
 4.  There  He  hath  been  ever  since,  and  is  now. 
 
 5.  He  is  not  there  for  nothing,  but  performing 
 
 part  of  His  priestly  office,  interceding  for 
 us. 
 
 1.  Making  request  for  us,  shewing  His  blood 
 
 He  offered,  Heb.  ix.  24,  25,  26. 
 
 2.  Defending  us  from  all  accusations. 
 
284 
 
 Thesaurus  Tlieologicus. 
 
 3.  Supplying  us  with  His  Spirit,  Rom.  viii.  26. 
 
 4.  Presenting  our  prayers  to  God,  and  making 
 
 them  acceptable,  Rev.  viii.  3,  4. 
 
 5.  Preparing  a  place  for  us,  John  xiv.  2. 
 
 Uses. 
 
 1.  See  the  way  to  happiness,  John  xiv.  6. 
 
 2.  Bless  God  for  shewing  it  you. 
 
 3.  Take  comfort  in  it. 
 
 4.  Be  advised  to  look  after  it ;  even  go  to  Christ. 
 
 Consider, 
 
 1.  Xothing  can  make  you  happy  without  Him. 
 
 2.  Xothing  can  make  you  miserable  with  Him. 
 Inquiry  I. 
 
 How  must  we  get  an  interest  in  this  Christ  ? 
 
 1.  Repent:  which  consisteth, 
 
 1.  In  the  conviction  of  sin,  John  xvi.  8. 
 
 1.  Of  its  own  filth. 
 
 2.  Our  guilt,  Ps.  li.  4. 
 
 2.  Contrition  for  it,  Ps.  li.  17. 
 
 1.  Hearty. 
 
 2.  Universal. 
 
 3.  Proportionate. 
 
 3.  Resolution  against  it,  Ps.  xvii.  3;  xxxix.  1. 
 
 1.  Steadfast. 
 
 2.  Humble. 
 
 3.  Continued. 
 
 4.  Conversion  from  it;  so  as, 
 
 1.  To  leave  undone   our   former   sins,  Ezeh. 
 
 xxxiii.  11. 
 
 2.  To  do  our  neglected  duties,  Zech.  i.  3. 
 
 2.  Go  out  of  yourselves. 
 
 1.  Renounce  your  own  righteousness  and  merit, 
 
 Isa.  Ixiv.  6. 
 
 2.  Your  own  strength  and  power,  2  Cor.  iii.  5. 
 
 3.  Believe  in  Christ,  Acts  xvi.  31. 
 
 1.  \S  hat  is  it  we  are  to  believe  concerning:  Him  ? 
 
 1.  That  He  was  the  Son  of  the  living  God, 
 
 Matt.  xvi.  16. 
 
 2.  That  He  became  man,  1  Tim.  ii.  5. 
 
 3.  That  He  died,  1  Cor.  ii.  2. 
 
Thesaurus  Theologicus. 
 
 285 
 
 4.  Rose  again,  Acts  ii.  24. 
 
 5.  Ascended,  Acts  i.  9. 
 
 6.  Now  sits  at  the  right  hand  of  God,  making 
 
 intercession  for  us. 
 
 7.  That  He  shall  come  to  be  our  Judge,  2  Tim. 
 
 iv.  1. 
 
 8.  That  through  Him  we  may  have  pardon  and 
 
 justification,  Rom.  v.  1. 
 
 9.  That  in  Him  we  may  have  grace  also,  and 
 
 sanctification,  1  Cor.  i.  2. 
 10.  That  through  Him,  and  Him  only,  we  can 
 come  to  heaven,  Acts  iv.  12. 
 
 2.  What  is  it  to  believe  these  things  ? 
 
 1.  To  know  them,  John  xvii.  3. 
 
 2.  To  assent  io  them. 
 
 3.  Appropriate  them  to  yourselves,  John  xx.  28. 
 
 3.  Why  should  we  believe  these  things? 
 
 1.  Because  it  is  only  by  faith  in  them  that  you 
 
 can  partake  of  them,  John  xvii.  3. 
 
 2.  Because  we  have  the  word  of  God  for  them. 
 
 1.  Recorded  in  Scripture. 
 
 2.  Preached  in  the  ministry. 
 
 3.  Because  they  are  confirmed  most  by  miracles, 
 
 Matt.  xi.  21. 
 
 4.  We  are  commanded  also  to  believe,  Mark 
 
 i.  15. 
 Inquiry  II. 
 How  must  we  attain  this  faith  ? 
 
 1 .  Pray,  Jam.  i.  6. 
 
 1.  Earnestly,  Rom.  xii.  11. 
 
 2.  Spiritually,  1  Cor.  xiv.  15. 
 
 3.  Understandingly,  1  Cor.  xiv.  15. 
 
 4.  Humbly,  Luke  xviii.  13. 
 
 5.  Belie vingly,  Jam.  i.  6.  Matt.  xxi.  22. 
 
 6.  Constantly,  1  Thess.  v.  17.  Col.  iv.  2. 
 
 2.  Hear. 
 
 1.  Attentively. 
 
 2.  Faithfully,  Heb.  iv.  2. 
 
 3.  Meekly,  Jam.  i.  21. 
 
 4.  Resolvedly  ;  resolving, 
 
286 
 
 Thesaurus  Theologicus. 
 
 1.  To  repent  of  the  sins  you  hear  reproved, 
 
 Acts  ii.  37. 
 
 2.  To  perform  the  duties  you  hear  enjoined, 
 
 John  xiii.  17. 
 
 5.  Frequently,  Luke  iv.  16. 
 
 6.  Now,  at  this  present,  Ps.  xcv.  6,  7. 
 3.  Receive  the  sacraments. 
 
 1 .  What  is  the  sacrament  ?    An  ordinance  where- 
 
 in, under  the  signs  of  bread  and  wine,  the  body 
 and  blood  of  Christ,  with  all  the  merits  of  His 
 death  and  passion,  are  represented  to  us. 
 
 2.  What  is  requisite  to  our  right  receiving  of  this 
 
 sacrament  ? 
 
 1.  Knowledge  of, 
 
 1.  One  God. 
 
 "O  -oZjtov  sffn  rqg  a\rt8o\jc  dsoffsQsiag  yvuioigfxa. 
 
 2.  Christ. 
 
 3.  The  nature  of  the  sacrament,  1  Cor.  xi.  29. 
 
 4.  Our  own  hearts,  1  Cor.  xi.  28.  Jer.  xvii.  9. 
 
 2.  Sense  of  sin. 
 
 1.  Original,  Ps.  li.  5. 
 
 2.  Actual,  Ps.  li.  4. 
 
 3.  Faith  in  Christ. 
 
 1.  For  the  pardon  of  these  sins. 
 
 2.  The  acceptance  of  our  persons. 
 
 4.  Love  to  our  neighbours.  Matt.  v.  23. 
 
 5.  Resolutions  of  future  obedience. 
 
 3.  What  are  the  motives,  whereby  we  should  stir 
 
 up  ourselves  and  others  to  the  receiving  of  it  ? 
 
 1.  God's  command,  Luke  xxii.  19.  1  Cor.  xi.  26. 
 
 2.  The  Apostles'  example,  Acts  ii.  42. 
 
 3.  The  Saints'  experiences. 
 
 4.  Our  own  necessities,  which  may  be  here  sup- 
 
 plied ;  as, 
 
 1.  Pardon  of  sin,  Acts  ii.  38. 
 
 2.  Strength  against  corruption. 
 
 3.  Increase  of  grace. 
 
 4.  What  graces  are  to  be  exercised  in  the  sacra- 
 
 ment?   Or  how  must  we  receive  it?  With, 
 1".  Fear,  Prov.  xxiii.  17. 
 
Thesaurus  Theologicus. 
 
 287 
 
 2.  Repentance. 
 
 3.  Desire. 
 
 1.  Of  grace  and  communion  with  God. 
 
 2.  Glory,  Philip,  i.  23. 
 
 4.  Faith,  John  vi.  47. 
 
 1.  That  God  as  really  consecrated  His  Son 
 
 from  eternity, 
 
 2.  That  He  as  really  died, 
 
 3.  Is  as  really  offered, 
 
 4.  Will  as  really  nourish  our  souls,  {John 
 
 vi.  55)  as  the  outward  signs  represent  it. 
 
 5.  Joy. 
 
 6.  Love,  Rom.  v.  8. 
 
 7.  Thankfulness, 
 
 1.  For  His  birth  and  incarnation,  Luke  ii.  14. 
 
 2.  His  life  and  conversation. 
 
 3.  His  death  and  passion. 
 
 4.  His  merits  and  mediation. 
 How  must  we  thank  Him  ? 
 
 1.  Negatively.     Not   by  sinning  against 
 
 Him. 
 
 2.  Positively. 
 
 1.  By  praising  Him  in  our  hearts,  Luke 
 
 i.  46. 
 
 2.  By  glorifying  Him  in  our  lives. 
 
288 
 
 Thesaurus  Theologicus. 
 
 Hebrews  ix.  27,  28. 
 
 And  as  it  is  appointed  unto  men  once  to  die,  but  after 
 this  the  judgment :  so  Christ  was  once  offered  to  bear 
 the  sins  of  many ;  and  unto  thetn  that  look  for  Him 
 shall  He  appear  the  second  time  without  sin  unto 
 salvation. 
 
 I.  THE  Kgoraffts. 
 
 1.  It  is  appointed  to  die  once. 
 
 1.  To  die,  Gen.  ii.  17. 
 
 2.  Once. 
 
 1.  Ordinarily,  1  Cor.  xv.  51. 
 
 2.  Naturally. 
 
 3.  Temporally,  Rev.  ii.  11. 
 
 2.  After  that  the  judgment. 
 
 1.  Private,  or  particular.  Eccles.  xii.  7. 
 
 Where, 
 
 1.  Our  lives  shall  be  reviewed. 
 
 2.  Our  repentance,  &c.  examined. 
 
 3.  Our  persons  judged  accordingly. 
 
 2.  General. 
 
 1.  All  persons  shall  rise,  1  Cor.  xv.  52. 
 
 2.  Appear  personally,  2  Cor.  v.  10. 
 
 3.  Before  Christ. 
 
 4.  Who  will  pass  a  final  sentence, 
 
 1.  Of  absolution  on -the  just,  Matt.  xxv.  34. 
 
 2.  Condemnation  on  the  impenitent,  Matt.  xxv.  41. 
 
 II.  Axodoffis, 
 
 1.  Christ's  oblation. 
 
 1 .  He  was  offered,  Rom.  v.  6. 
 
 2.  Once,  1  Pet.  iii.  18. 
 
 3.  To  take  away  the  sins  of  many,  Isa.  liii.  5,  6. 
 
 2.  His  second  appearance. 
 
 1.  He  shall  appear,  Acts  i.  11. 
 
Thesaurus  Tlieologicus. 
 
 289 
 
 2.  Without  sin  imputed. 
 
 3.  Unto  salvation. 
 
 4.  Unto  them  that  look  for  Him. 
 
 1.  Patiently. 
 
 2.  Faithfully,  or  believingly,  Luke  xviii.  8. 
 
 3.  Watchfully,  Mark  xiii.  34,  35,  36,  37. 
 
 Use. 
 
 Prepare  for  death,  judgment,  and  the  second  appearing 
 of  Christ. 
 
 Hebrews  x.  38. 
 
 Now  the  just  shall  live  by  faith. 
 
 Doctrine. 
 
 The  just  shall  live  by  faith,  Hab.  ii.  4.  Rom.  i.  17. 
 2  Cor.  v.  11. 
 I.  Who  is  the  just  ? 
 
 1.  Negatively. 
 
 1.  Not  any  scandalous  sinner,  drunkard,  swearer, 
 
 adulterer. 
 
 2.  Not  any  secret  sinner  that  lives  in  any  known 
 
 sin,  be  it  never  so  secret ;  whether  of, 
 
 1.  Commission;  covetous,  proud,  censorious. 
 
 2.  Omission,  Matt.  xxv.  42. 
 
 3.  Not  every  civil,  moral  man. 
 
 2.  Positively.   Such  are  justified, 
 
 1.  By  faith  before  God,  Gal.  hi.  11. 
 
 2.  By  works  before  men,  Jam.  ii.  26. 
 
 1.  Works  of  equity,  Tit.  ii.  12. 
 
 2.  Works  of  charity. 
 
 1.  To  our  neighbours  in  general,  John  xiii.  34. 
 
 2.  Our  enemies  in  particular,  Matt.  v.  44. 
 
 3.  The  saints  above  all,  Gal.  vi.  10. 
 
 u 
 
290 
 
 Thesaurus  Theologicus. 
 
 1.  By  the  Spirit  of  God. 
 
 2.  In  the  manner  of  God. 
 
 3.  To  the  glory  of  God. 
 
 II.  What  faith? 
 
 1.  "  The  substance  of  things  hoped  for,''  Heb.  xi.  1. 
 
 1.  The  merits  of  God  the  Son. 
 
 1.  His  life,  Rom.  v.  19. 
 
 2.  Death,  1  John  i.  7.  Heb.  ix.  14. 
 
 3.  Resurrection,  Col.  iii.  1. 
 
 4.  Ascension,  ibid. 
 
 5.  Intercession,  Heb.  ix.  24.  1  John  ii.  1. 
 
 2.  The  favour  of  God  the   Father,   Ps.  xxx.  5 
 
 xxxvii.  3. 
 
 3.  The  graces  of  God  the  Spirit. 
 
 1.  Enlightening,  Jer.  xxxi.  34. 
 
 2.  Sanctifying,  Rom.  xv.  16. 
 
 3.  Quickening,  John  vi.  63. 
 
 4.  Directing,  Jer.  x.  23.  Isa.  xlv.  13. 
 
 5.  Confirming,  1  Cor.  i.  8. 
 
 4.  The  enjoyment  of  Father,  Son,  and  Holy  Ghost. 
 
 2.  "  The  evidence  of  things  not  seen." 
 
 1.  The  glory  of  God  ;  wisdom,  power,  justice. 
 
 2.  The  mediation  of  Christ,  John  xx.  29. 
 
 3.  The  sinfulness  of  sin,  Rom.  vii.  13. 
 
 4.  The  present  misery  of  a  sinner. 
 
 5.  The  judgment  that  succeeds  death,  Eccles.  xii.  7 
 
 2  Cor.  v.  10.  Heb.  ix.  27. 
 
 6.  The  eternity  that  will  come  after  time. 
 
 III.  What  is  it  to  live  by  faith? 
 
 1.  God's  promise;  and  so  they  shall  live, 
 
 1.  The  life  of  grace  here. 
 
 2.  The  life  of  glory  hereafter,  John  iii.  36. 
 
 2.  Man's  duty  ;  live, 
 
 1.  In  the  constant  persuasion  of  them. 
 
 2.  In  a  constant  reliance  upon  them. 
 
 3.  In  a  constant  endeavour  after  them. 
 
 IV.  Why  live  by  faith? 
 
 1.  Faith  is  God's  glory,  Rom.  iv.  20. 
 
 2.  A  Christian's  life,  Gal  ii.  20. 
 
 3.  Duty's  perfume,  Heb.  xi.  6.  Isa.  lxvi.  3. 
 
Th esa u r u s  Theo log icus 
 
 291 
 
 4.  The  heart's  support,  Ps.  xxvii.  13. 
 
 5.  The  saint's  comfort,  1  Pet.  i.  8. 
 
 6.  The  -way  to  the  soul's  happiness,  Acts  xvi.  31. 
 Uses. 
 
 1.  Walk  by  faith. 
 
 1.  In  the  performance  of  holy  duties. 
 
 1.  Pray. 
 
 2.  Hear. 
 
 3.  Receive  sacraments. 
 
 4.  Meditate  by  faith,  1  Tim.  iv.  15. 
 
 2.  In  studying  the  word. 
 
 3.  In  the  midst  of  God's  desertions,  Isa.  liv.  7. 
 
 4.  The  devil's  temptations. 
 
 5.  Thine  own  corruptions. 
 
 6.  The  confluence  of  earthly  enjoyments. 
 
 7.  When  thou  hast  nothing  else  to  live  by. 
 
 8.  At  the  hour  of  death. 
 
 2.  Live  like  one  who  believest, 
 
 1.  That  thou  hast  a  soul,  as  well  as  body,  to  look  after, 
 
 Matt.  xvi.  26. 
 
 2.  That  there  is  a  God  thou  oughtest  to  serve,  Eph. 
 
 ii.  12. 
 
 3.  That  thou  art  not  thine  own,  but  His;  by, 
 
 1.  Creation. 
 
 2.  Preservation. 
 
 3.  Redemption,  1  Cor.  vi.  20. 
 
 4.  That  He  always  looks  upon  thee,  Ps.  cxxxix.  2,  3, 
 
 4,  &c. 
 
 5.  That  He  is  angry  at  every  sin  ;  and  so,  that  every  sin 
 
 is  mortal. 
 
 6.  That  the  Scriptures  are  God's  word,  2  Tim.  iii.  16. 
 
 7.  That  the  Lord  Christ  died  for  sin,  thy  sin. 
 
 8.  That  true  piety  is  the  best  policy,  1  Tim.  iv.  8.  The 
 
 only  way  to  be  rich,  honourable,  comfortable. 
 
 9.  That  thou  must  one  day  die,  Heb.  ix.  27. 
 
 10.  Come  to  judgment,  Heb.  ix.  27.  2  Cor.  v.  10. 
 
 11.  There  is  a  hell,  Matt.  xxv.  46. 
 
 12.  A  heaven. 
 
292 
 
 Th esa urus  Theol og icu s . 
 
 Hebrews  xi.  5. 
 
 For  before  his  translation  he  had  this  testimony,  that 
 he  pleased  God. 
 
 This  chapter  may  well  be  called  fidei  encomium  ;  a  chapter 
 made  in  the  praise  of  faith.  In  the  first  verse,  there  is  the 
 nature  of  faith  described  ;  in  the  second,  the  description  of 
 faith  confirmed  ;  in  the  rest  of  the  chapter,  there  is  this  con- 
 firmation illustrated  by  the  induction  of  several  examples  of 
 God's  worthies  under  the  Old  Testament ;  what  noble  ex- 
 ploits they  did,  by  the  virtue  of  this  grace  of  faith.  Some 
 examples  he  brings  of  those  that  lived  before  the  flood,  others 
 of  those  that  lived  after  the  flood  :  before  the  flood,  Abel, 
 Enoch,  Noah.  It  is  Enoch  that  is  the  person  spoken  of  in  my 
 text,  and  therefore,  passing  by  the  others,  let  us  fix  our  medi- 
 tations a  little  upon  him ;  and  for  the  better  cognizance  of  him, 
 I  would  desire  you  to  turn  unto  the  fifth  of  Genesis,  where 
 you  have  a  catalogue  of  the  patriarchs  that  lived  before  the 
 flood;  and  amongst  the  rest,  in  verses  21,  22,23,  24,  you 
 have  a  brief  history  of  this  Enoch,  wherein  are  two  things 
 considerable  that  conduce  to  the  explaining  of  my  text. 
 
 I.  His  life,  his  conversation,  his  walk. 
 II.  His  change,  translation,  or  rest. 
 
 I.  His  life;  his  walk  was  always  with  God,  which  you  have 
 explained,  chap.  vi.  9,  both  which  places  Onkelos,  in  his 
 Chaldee  paraphrase,  explains  it  by  ^1  snbmn  "fbm, 
 "  And  he  walked  in  the  fear  of  God ;"  and  so  Jonathan 
 expounds  that  in  the  sixth;  but  concerning  Enoch, 
 v  nip  bttpanp?  -pan  nbsn,  and  Enoch  "  worshipped  God  in 
 truth,-'  chap.  v.  24. 
 
 But  the  great  question  is,  Where  Enoch  had  this  testi- 
 mony, spoken  of  in  my  text,  that  he  pleased  God?  To  this 
 I  answer,  That  the  Bible  that  was  most  commonly  in  use 
 in  our  Saviour's  and  the  Apostles'  days  was  not  the  origi- 
 
TJiesaurus  Theologicus.  293 
 
 nal  text,  but  the  Greek  translation,  or  the  Septuao-int ;  and 
 therefore  it  was  that  the  Evangelists  and  Apostles,  in 
 quoting  the  Old  Testament,  do  not  quote  it  according  to 
 the  Hebrew  text,  but  Greek  translation ;  especially  see- 
 ing that  they  wrote  in  Greek,  and  so,  if  they  would  have 
 quoted  it  according  to  the  Hebrew  text,  themselves  should 
 have  been  at  the  pains  to  have  translated  it :  which  would 
 have  been  more  than  needs,  they  having  so  good  a  trans- 
 lation fitted  to  their  hands,  and  so  generally  received 
 amongst  them,  as  the  Septuagint  translation  was;  and 
 therefore  it  was,  that  in  most,  or  all,  their  quotations  of  the 
 Old  Testament,  they  make  use  of  the  Greek  copy,  not  the 
 Hebrew  text,  as  I  could  shew  you  by  the  induction  of  the 
 places  themselves,  was  it  either  necessary  or  pertinent  to  the 
 truth  I  intend  to  handle.    And  truly,  if  I  had  undertaken 
 it,  I  needed  not  have  gone  far  for  a  proof ;  for  my  text  it- 
 self is  a  pregnant  example  of  it.     In  Gen.  v.  22,  24, 
 d^HbgrrnM  -ji^n  Tfbnrn,  "And  Enoch  walked  with  God," 
 which  the  Septuagint  translates,  EujfgsAnjOE  'EmI/^  r-2  ; 
 and  so  the  Syriac,  "  And  Enoch  pleased  [;  ^ «]  God." 
 And  hence  it  is  that  the  Apostle,  in  citing  the  testimony 
 which  God  gave  of  Enoch,  cites  it  not  according  to  the 
 Hebrew  text,  but  Greek  translation,  "  And  he  pleased 
 God  ;"  which  likewise  seems  to  me  a  sufficient  argument 
 to  prove,  that  this  epistle  to  the  Hebrews  was  not  written, 
 as  some  would  have  it,  originally  in  the  Hebrew,  but  Greek 
 language  ;   it   seeming  altogether   improbable   that  the 
 Apostle  should  make  use  of  any  translation,  if  himself  had 
 used  the  language  that  the  text  itself  was  written  in:  this 
 would  be  to  translate  a  translation  into  that  language 
 from  which  that  translation  was  first  translated. 
 II.  His  change,  Esnbtf  in'S  npV^?  *&y*H?,  "  And  he  was  not, 
 for  God  took  him." 
 "  And  he  was  not ;"  not  simply  he  was  not  in  being,  for  he 
 was  the  same  after  which  he  was  before  his  translation ; 
 but  as  the  Targ.  Jon.  fcCHM  nvm  US  snwb  sm,  '-And 
 behold,  he  was  not  with  the  generations  upon  earth,"  he 
 was  not  any  longer  with  the  children  of  men  in  this 
 lower  world,  "  for  God  took  him,"  viz.  unto  Himself, 
 and  that,  as  it  seems,  not  the  common  way  of  death,  but 
 
294 
 
 Thesaurus  Tkeoloyicus. 
 
 by  an  extraordinary  translation  of  him  ;  which  may 
 appear, 
 
 1.  In  that  it  is  not  said  of  him  as  of  the  rest,  fiBjl. 
 
 2.  Onkelos,  in  his  Chaldee  paraphrase,  saith  expressly, 
 
 m/T  mEM  sb  n«  VTimVl,  "  And  he  was  not ;  but 
 God  did  not  kill  him." 
 
 3.  The  Apostle  saith  plainly,  Msrrrst)-/;,  roD  firi  tdefr  davarof, 
 
 "  That  he  should  not  see  death." 
 
 But  I  come  not  hither  to-day  to  preach  controversy, 
 but  to  preach  duties :  it  is  not  my  intent  to  fill  your 
 heads  with  notional  speculations,  but,  if  possible,  your 
 hearts  with  affections  ;  and  therefore,  it  is  not  how 
 Enoch  was  changed,  but  how  he  lived  ;  not  how  God 
 took  him,  but  how  he  pleased  God,  that  I  shall  make 
 the  matter  of  my  discourse  at  this  time. 
 
 He  had  this  testimony,  that  he  pleased  God.  Certainly, 
 my  brethren,  what  was  Enoch's  testimony  ought  to 
 be  our  duty,  and  what  God  commands  in  one  He 
 commands  in  all;  and  therefore  I  shall  turn  Enoch's 
 testimony  into  this 
 Doctrine. 
 
 It  is  every  one's  duty  to  please  God. 
 Five  queries. 
 
 1.  Who  is  this  God  that  we  ought  to  please? 
 
 2.  What  is  it  to  please  this  God? 
 
 3.  How  may  we  please  this  God? 
 
 4.  When? 
 
 5.  Why  should  we  please  Him? 
 
 1.  Who  is  this  God  that  we  ought  to  please?  Who! 
 
 The  great  and  glorious  Jehovah,  the  Being  of  all 
 beings. 
 
 2.  What  is  it  to  please  God?    It  is  to  do  that  which 
 
 this  God  may  take  pleasure  in,  that  which  God 
 may  accept,  and  whereby  we  may  keep  God's 
 favour  and  good-will,  1  Sam.  xviii.  26.  It  pleased 
 David  well  to  be  the  king's  son-in-law  ;  that  is,  he 
 was  glad  of  it.  If  so,  God  "  will  rejoice  over  thee 
 with  joy,"  Zeph.  iii.  17. 
 
 3.  How  may  we  please  this  God  ? 
 
 1.  By  believing  in  Him  and  His  Son  Jesus  Christ. 
 
Thesaurus  Theoloyicus. 
 
 295 
 
 2.  By  obeying  His  commands. 
 
 4.  When  ?    Through  the  whole  course  of  our  lives. 
 
 5.  Why  should  we  please  Him  ? 
 
 1.  It  is  His  command,  and  therefore, 
 
 2.  Our  duty. 
 
 3.  It  is  the  end  God  made  us  for. 
 
 4.  It  is  for  His  honour. 
 
 5.  It  is  our  interest. 
 
 6.  It  is  our  comfort  here,  and 
 
 7.  Will  be  our  everlasting  happiness  hereafter. 
 
 Hebrews  xii.  10. 
 
 But  He  for  our  profit,  that  we  might  be  partakers  of 
 His  holiness. 
 
 I.  God  doth  not  punish  us  for  His  pleasure,  but  our  profit. 
 
 1.  Not  His  pleasure;  as  appears, 
 
 1.  From  Scripture,  Lam.  iii.  33.  JEzek.  xxxiii.  11. 
 
 2.  From  reason. 
 
 2.  But  for  our  profit. 
 
 1.  Not  as  if  we  always  thought  it  so. 
 
 2.  Nor  as  if  it  did  always  really  prove  so,  Isa.  i.  5. 
 
 3.  But  so  as  that  God  intends  our  profit. 
 
 II.  The  profit  of  afflictions  is,  that  they  are  means  whereby 
 
 we  are  made  partakers  of  His  holiness. 
 
 1 .  What  is  holiness  ? 
 
 2.  Why  His  holiness  ? 
 
 1.  He  is  the  fountain. 
 
 2.  Rule  and  pattern. 
 
 3.  Cause. 
 
 1.  Meritorious. 
 
 2.  Efficient. 
 
 3.  Final. 
 
296 
 
 Thesaurus  Theologicus. 
 
 3.  What  is  it  to  partake  of  His  holiness? 
 
 1.  Naturally  we  are  full  of  sin. 
 
 2.  When  converted,  we  are  said  to  partake  of  holiness. 
 
 4.  What  profit  is  there  in  being  made  partakers  of  Hit 
 
 holiness  ? 
 
 1.  Generally.  It  "is  profitable  unto  all  things/'  1  Tim. 
 
 nr.  8. 
 
 2.  Particularly. 
 
 1.  In  this  world. 
 
 1.  The  pardon  of  sin. 
 
 2.  The  favour  of  God. 
 
 2.  In  the  world  to  come. 
 
 1.  Freedom  from  all  evil. 
 
 2.  The  enjoyment  of  all  good. 
 
 5.  How  are  afflictions  means  to  our  partaking  of  holiness? 
 
 1.  To  deaden  us  to  the  world. 
 
 2.  Subdue  our  sins. 
 
 3.  To  draw  us  to  duty,  Hos.  v.  15. 
 
 4.  Put  us  upon  the  exercise  of  graces. 
 
 1.  Repentance. 
 
 2.  Faith. 
 
 3.  Patience. 
 
 4.  Trust  in  God. 
 
 5.  Thankfulness. 
 
 6.  Heavenly-mindedness. 
 
 Uses. 
 
 1.  Bless  God  for  afflictions. 
 
 2.  Improve  them  aright. 
 
Thesaurus  Theologicus. 
 
 297 
 
 Hebrews  xiii.  5,  6. 
 
 For  He  hath  said,  I  will  never  leave  thee,  nor  forsake 
 thee.  So  that  we  may  boldly  say,  Tlie  Lord  is  my 
 helper. 
 
 L  Here  is  a  gracious  promise  cited,  Ob  ^  as  avu,  o53'  ob 
 
 1.  To  whom  was  this  promise  made? 
 
 1.  To  all  Israel  in  general,  Deut.  xxxi.  6. 
 
 2.  To  Joshua  in  particular,  Deut.  xxxi.  8.  Josh.  i.  5. 
 
 3.  To  all  the  children  of  God,  Born.  iv.  13,  14,  16. 
 
 So  that,  in  order  to  our  having  this  promise  fulfilled 
 to  us,  it  is  necessary, 
 
 1 .  That  we  believe  in  Christ,  in  whom  the  promises 
 
 are  all  made  and  confirmed  to  us,  2  Cor.  i.  20. 
 Eph.  iii.  6.  Gal.  iii.  22. 
 
 2.  That  we  apply  the  promise  to  ourselves,  and  trust 
 
 in  God  for  the  performance  of  it  unto  us,  2  Cor. 
 vi.  16,  18;  vii.  L.  2  Pet.  i.  4.  Heb.  xiii.  5,  6. 
 
 2.  What  is  the  purport  of  this  promise,  I  will  never  leave 
 
 thee,  nor  forsake  thee  ? 
 That  God  will  be  always  with  us,  not  only  by  His 
 essential  presence,  Ps.  cxxxix.  7,  but  by  His  special 
 presence,  Isa.  xli.  10. 
 
 1.  By  His  wisdom  to  direct   us,  Isa.  xxx.  21.  Ps. 
 
 xxv.  12. 
 
 2.  By  His  Spirit  to  comfort  us,  John  xiv.  16, 17,  18. 
 
 3.  By  His  power  to  protect  and  defend  us  from  evil, 
 
 Ps.  cxxi.  7. 
 
 1.  Spiritual,  from  sin  and  temptations,  Jer.  xxxii.  40. 
 
 2.  Temporal,  Isa.  xli.  10;  xliii.  2. 
 
 4.  By  His  all-sufficiency  He  will  bless  us  with  all  good, 
 
 Ps.  xxxiv.  10;  lxxxiv.  11. 
 I.  In  the  inward,  Ezek.  xxxvi.  25,  26.  Jer.  xxxi.  33. 
 
298 
 
 Thesaurus  Theologicus. 
 
 2.  In  the  outward,  man,  Matt.  vi.  33. 
 Hence  observe, 
 
 1.  The  happiness  of  all  those  that  truly  fear  God, 
 
 Ps.  cxliv.  15. 
 
 2.  What  the  Apostle  here  infers  thence. 
 
 II.  So  that  ice  may  boldly  say,  The  Lord  is  my  helper,  and  I 
 will  not  fear  what  man  shall  do  unto  me.  "Vlgtz  QappovvTag 
 rhuag  Xtysiv. 
 
 1.  That  the  Lord  is  our  helper,  Isa.  xli.  13,  14. 
 
 He  helps  us, 
 
 1.  To  prevent,  Ps.  cxxi.  7. 
 
 2.  To  bear,  1  Cor.  x.  13.  Isa.  xli.  10. 
 
 3.  To  improve,  Ps.  cxix.  71.  Heb.  xii.  10. 
 
 4.  To  overcome,  our  troubles,  2  Pet.  ii.  9.  Ps.  cxxiv. 
 
 1,2,  6. 
 
 2.  Hence  we  need  not  fear  what  man  can  do  unto  us. 
 
 1.  What  is  fear? 
 
 "Effru  dr)  o  tpoQog  X'jtttj  Tig  r]  ra%ayj\  sx  tpavruffiag  fxs}.7.ovrog 
 y.ay.(j\j  rt  <pQc/.P~r/.ov  r,  /.v-Trr^ov .  —  \_Arist.  Rhet.  ii.  5.  l.J 
 It  proceeds, 
 
 1.  Sometimes  from  the  judgment  of  God,  Lev.  xxvi. 
 
 36. 
 
 2.  Ordinarily  from  our  own  corrupt  natures  and  guilty 
 
 consciences,  Prov.  xxviii.  1.  Ps.  liii.  5. 
 
 3.  From  want  of  consideration  and  belief  on  the 
 
 promises  of  God,  1  John  iv.  18. 
 W^ho  is, 
 
 1.  Free  in  making, 
 
 2.  Faithful  in  performing,  His  promises,  Tit.  i.  2. 
 
 Deut.  vii.  9. 
 
 2.  Why  need  we  not  fear,  if  God  be  our  helper?  Rom. 
 
 viii.  31.  Ps.  cxviii.  6. 
 
 1.  He  is  wiser  than  man,  2  Pet.  ii.  9. 
 
 2.  More  powerful,  Matt.  xix.  26. 
 
 3.  Man  can  do  nothing  without  Him,  Acts  xvii.  28. 
 
 4.  He  can  turn  men's  designs  against  themselves,  Ps. 
 
 vii.  15,  16 ;  ix.  15. 
 
 5.  And  make  them  work  together  for  our  good, 
 
 Rom.  viii.  28.    As  in  Joseph,  Daniel,  &c. 
 Hence  observe, 
 
Thesaurus  Theologicus. 
 
 299 
 
 1.  Where  our  help  lies,  Hos.  xiii.9.  Ps.  cxxi.  1,2; 
 
 cxxiv.  8.  2  Chron.  xx,  12. 
 
 2.  Whom  we  must  thank  for  our  deliverances,  Ps. 
 
 cxv.  1. 
 
 3.  Fear  not  man,  Matt.  x.  28.  Ps.  xxvii.  1  ;  xlvi. 
 
 1,  2,  3.  Heb.  xiii.  5,  6. 
 
 James  i.  5. 
 
 If  any  of  you  lack  ivisdom,  let  him  ask  of  God,  that 
 yiveth  to  all  men  liberally,  and  upbraideth  not ;  and  it 
 shall  be  given  him. 
 
 Doctrine. 
 
 Prayer  is  the  means  to  the  attainment  of  spiritual 
 mercies. 
 I.  What  prayer  is. 
 
 It  is  a  holy  calling  upon  the  true  God,  in  the  name  of 
 Jesus  Christ  His  Son  our  Saviour,  for  the  bestowing  of 
 some  mercy  that  is  desired,  the  preventing  of  some 
 danger  that  is  feared,  or  the  removing  of  some  misery 
 that  is  felt,  by  ourselves  or  others. 
 
 1.  It  is  a  calling,  which  is  either  mental,  Rev.  vi.  10;  or 
 
 vocal,  John  xvii.  1 . 
 
 2.  A  holy  calling;  as  we  call  upon  a  holy  God,  so  we 
 
 must  call  upon  Him,  in  a  holy  manner. 
 
 3.  Upon  God,  not  upon  angels,  nor  saints,  nor  any  crea- 
 
 ture, because  they  can  neither  know  what  we  ask, 
 nor  supply  what  we  want,  2  Kings  xxii.  20. 
 
 4.  Upon  the  true  God,  not  only  God  in  our  fancy,  but 
 
 in  reality,  1  Kings  xviii.  27 ;  they  call  upon  a  God, 
 but  a  false  one,  and  therefore  not  heard,  Pom.  x. 
 13,  14. 
 
300 
 
 Thesaurus  Theologicus. 
 
 5.  In  the  name  of  Christ,  John  xiv.  13,  14;  xv.  16;  xvi. 
 
 24,  26. 
 
 6.  For  the  bestowing  of  some  mercy  that  is  lacking, 
 
 7.  The  preventing  of  some  danger  that  is  feared  ;  or, 
 
 8.  The  removing  of  some  misery  that  is  felt, 
 
 9.  By  ourselves  or  others,  1  Tim.  ii.  1  ;  and  with  much 
 
 faith,  Matt.  xxi.  22. 
 II.  How  doth  it  appear,  that  faith  is  thus  a  means  to  spi- 
 ritual mercies  ? 
 
 1.  From  God's  promises,  Matt.  vii.  7;   xxi.  22.  John 
 
 xvi.  23. 
 
 2.  The  saints'  practices,  who,  whatsoever  they  wanted, 
 
 would  still  address  themselves  by  prayer  to  God 
 for  it. 
 
 Uses. 
 
 1.  Exhortation.  To  pray. 
 
 Motives. 
 
 1.  Consider  what  an  easy  way  this  is  to  get  mercies, 
 
 but  ask  and  have,  Matt.  vii.  7 ;  and  it  is  not  worth 
 having,  if  not  worth  asking. 
 
 2.  How  many  mercies  we  want :  what  great  mercies. 
 
 3.  It  is  a  constant  attendant  of  grace,  Zech.  xii.  10. 
 
 Acts  ix.  11. 
 
 4.  No  promise  shall  be  fulfilled  to  us  without  our 
 
 prayer  to  God,  Ezek.  xxxvi.  37. 
 
 5.  It  is  the  chief  w7ay  of  our  worship  we  owe  to  God, 
 
 Gen.  iv.  26.  Ps.  lxxix.  6.  Isa.  lxiv.  7. 
 
 6.  It  is  the  chief  way  of  our  enjoying  God  in  this  world. 
 
 2.  Direction  how  to  pray  and  ask  of  God. 
 Something  is  to  be  done  before,  in,  and  after,  prayer. 
 1.  Before,  1  Pet.  iv.  7,  Kai  vq^are  tig  rag  ngofcvy^ac. 
 
 1.  Meditation. 
 
 1.  Of  God's  glory,  which  we  are  then  going  be- 
 
 fore, thinking  with  ourselves,  Well,  I  am  now 
 going  into  the  presence  of  the  great  God,  &c. 
 
 2.  Our  own  necessity,  what  we  want  and  stand  in 
 
 need  of;  as,  if  the  king  should  make  a  pro- 
 mise to  any  of  us,  that  whatsoever  we  would 
 ask  of  him  he  would  give  it  us,  we  would 
 presently  bethink  ourselves  what  we  stand  in 
 
Thesaurus  Theologicus. 
 
 301 
 
 the  most  need  of,  and  that  be  sure  we  should 
 ask,  Est.  v.  3.  Matt.  xiv.  7,  8. 
 
 2.  Repentance  ;  we  must  empty  our  hearts  of  sin, 
 
 before  God  will  fill  our  hearts  with  mercy,  Ps. 
 lxvi.  18. 
 
 3.  Faith,  Matt.  xxi.  22. 
 2.  In  prayer. 
 
 1.  Call  upon  Him  under  some  of  those  names  and 
 
 titles  which  He  hath  given  Himself  in  His  holy 
 Scriptures,  as  in  the  Lord's  Prayer. 
 
 2.  Do  not  only  raise  up  a  holy  fear  and  reverence  of 
 
 Him,  at  the  first,  by  those  compellations,  but 
 keep  a  lively  and  constant  sense  and  appre- 
 hension of  them  in  thy  heart,  all  the  while  thou 
 art  praying  to  Him ;  especially,  in  every  new 
 petition,  do  thou  call  in  fresh  apprehensions  of 
 His  glory  to  whom  thou  makest  them ;  and 
 those,  suitable  to  the  petition  thou  art  putting 
 up  :  as,  if  thou  askest  forgiveness  of  thy  faults, 
 apprehend  Him  as  a  God  infinitely  merciful  ;  if 
 grace,  as  one  just  to  all  His  promises,  &c. 
 
 3.  Then  humbly  confess  thy  sins  to  Him,  humbly 
 
 desiring  a  pardon  from  Him  of  thy  sins,  all, 
 original  and  actual,  &c.  so  far  as  thou  canst  re- 
 member thy  sins  ;  in  particular,  such  and  such  a 
 sin,  1  John  i.  9. 
 
 4.  Bewail  thy  corruptions  to  Him,  and  desire  they 
 
 may  be  subdued  by  Him,  especially  such  as  thou 
 findest  most  strong:  within  thee. 
 
 5.  Having  desired  thy  sins  may  be  subdued  under 
 
 thee,  desire  God's  grace  to  be  implanted  in 
 thee. 
 
 6.  Be  sure  to  ask  nothing  of  God  but  only  in  the 
 
 name  of  Christ,  John  xvi.  23  ;  and  therefore  I 
 would  have  thee  put  in,  for  the  sake  of  Christ, 
 to  the  end  of  every  petition,  though  not  with 
 thy  voice,  yet,  howsoever,  in  thy  thoughts  : 
 Pardon  this  sin  for  the  sake  of  Christ ;  Give  me 
 this  grace  for  the  sake  of  Christ,  &c. 
 
 7.  Be  sure  to  proportion  thy  desires  to  God's  pro- 
 
302 
 
 Thesaurus  Theologicus. 
 
 mises  :  what  He  hath  promised  absolutely,  that 
 mayest  thou  ask  absolutely  ;  what  He  hath 
 promised  conditionally,  that  must  thou  ask  con- 
 ditionally. 
 
 8.  All  the  while  thou  prayest,  apprehend  Christ  as 
 
 handing  thy  prayers  to  His  Father,  and  desiring 
 they  may  be  granted,  Heb.  vii.  25  ;  saying,  as 
 St.  Paul  to  Philemon  for  Onesimus,  ver.  9,  10; 
 nay,  not  only  desiring,  but  pleading  for  the  au- 
 dience of  our  prayers,  1  John  ii.  1. 
 
 9.  Never  pray  for  thyself,  but  remember  to  pray  for 
 
 the  Church  too,  Ps.  li.  18;  cxxii.  6;  cxxxvii.  5. 
 
 10.  Never  go  to  the  Governor  of  heaven,  but  be  sure 
 
 to  pray  for  thy  governor  upon  earth,  1  Tim. 
 ii.  L 
 
 11.  Mix  praises  with  thy  prayers. 
 
 12.  Whatsoever  thou  askest,  be  sure  to  ask  in  faith, 
 
 Matt.  xxi.  22.  Jam.  i.  6. 
 3.  After  prayer.  So  soon,  therefore,  as  thou  hast 
 prayed,  thou  shouldst  not  presently  remove  thy 
 heart  to  thy  worldly  occasions,  as  some  will  do  ; 
 as  if  heaven  and  earth  were  so  near  together,  that 
 one  might  step  from  the  one  to  the  other ;  but  as 
 it  is  a  good  while  before  we  can  get  up  our  hearts 
 from  earth  to  heaven,  so  it  should  be  a  good  while, 
 too,  before  we  should  bring  down  our  hearts  from 
 heaven  to  earth  again.  And,  questionless,  it  will  be 
 so,  if  our  hearts  be  really  mounted  up  in  the  fiery 
 chariot  of  a  fervent  prayer  to  those  things  that  are 
 above  :  for  to  me  it  seems  a  thing  impossible  for 
 one  that  hath  had  a  view  of  those  unspeakable 
 glories  that  are  in  heaven,  presently  to  be  taken 
 with  these  unprofitable  vanities  upon  earth.  And 
 therefore  it  is  that  I  always  did,  and  ever  shall, 
 suspect,  that  that  man,  whilst  he  prayed,  was  never 
 raised  up  to  the  things  that  are  above,  who,  when 
 he  hath  prayed,  can  immediately  fall  down  to  these 
 nothings  that  are  below.  And,  indeed,  prayer  being 
 the  whole  work  and  business  of  the  soul  for  the 
 present,  I  cannot  see  how  we  can  pass  from  it  to 
 
Thesaurus  Theologicus. 
 
 303 
 
 earthly  employments,  if  we  would  ;  or  howsoever, 
 I  cannot  see  how  we  might,  though  we  could : 
 for  I  cannot  but  look  upon  it  to  be  a  Christian's 
 duty  to  watch  after,  as  well  as  unto,  prayer  ;  and 
 that  it  is  a  great  mistake  in  silly  man  to  think, 
 that  when  he  hath  ended  his  praying  he  hath  no 
 more  to  do  with  his  players  :  for  if  we  seriously 
 consider  it  we  shall  find,  that  the  uttering  of  our 
 prayers  before  God  is  the  least  part  of  our  praying 
 to  Him  ;  and  that  our  hardest  work  begins  when 
 our  prayer  is  ended.  And  this  is  that  which,  by 
 the  assistance  of  my  God,  I  shall  endeavour  to 
 direct  you  in  at  this  time ;  and  the  rather,  because 
 though  many  have  writ  and  preached  much  con- 
 cerning what  we  are  to  do  before,  and  in,  our 
 prayers  ;  yet  few  or  none,  that  I  could  ever  see  or 
 hear  of,  have  handled  this  great  work  the  soul 
 hath  to  do  after  prayer  ;  or  howsoever,  not  so  fully 
 as  I  think  it  ought  to  be  spoken  to  :  which,  there- 
 fore, that  I  may  something  direct  you  in,  let  me 
 advise  you,  so  soon  as  your  prayer  is  ended,  to 
 pause  awhile,  to  be  silent  and  quiet  in  yourselves, 
 not  suffering  other  things  to  come  into  your  heart, 
 nor  your  heart  to  go  out  to  other  things,  but  re- 
 flect upon  what  you  have  been  doing  of;  and 
 observe  these  three  things  : 
 
 1 .  The  manner, 
 
 2.  The  matter, 
 
 3.  The  returns,  of  the  prayers  you  have  put  up  to 
 
 God. 
 
 1 .  The  manner,  and  how  ill,  and  how  well,  you  have 
 prayed  ;  and  for  that  consider, 
 
 1.  The   imperfections   of  your  prayers  to  God, 
 
 what  strange  distractions  and  vain  imagina- 
 tions possessed  your  spirits,  and  so  defiled 
 your  prayers  ;  what  vain  thoughts  the  devil 
 suggested,  and  yourselves  indulged. 
 
 2.  The  communications  of  God's  grace  to  you.  As 
 
 you  are  to  consider  what  the  devil  did  against 
 you,  so  likewise,  what  God  did  for  you  ;  what 
 
304 
 
 Thesaurus  TJieologicus. 
 
 influences  of  His  Spirit,  incomes  of  His  grace, 
 and  discoveries  of  His  glory,  He  vouchsafed 
 to  you  ;  and  be  humbled  under  the  former, 
 and  thankful  for  this  latter. 
 2.  The  matter ;  wherein, 
 
 1.  Confession;  which  is  apart  of  prayer,  Deut. 
 
 ix.  4.  And  as  we  are  to  confess  the  sins  that 
 were  committed  by  us,  that  God  might  pardon 
 them,  so  we  are  to  remember  the  sins  which 
 were  confessed  by  us,  that  we  might  forsake 
 them  ;  without  which,  we  may  confess  our  sins 
 to  God,  but  God  will  never  pardon  them  to 
 us,  Prov.  xxviii.  13 ;  and  truly,  without  this, 
 the  confessions  of  our  sins  unto  God  will  but 
 be  the  aggravation  of  our  sins  against  Him. 
 
 2.  Petition  :  as  we  are  to  consider  what  sins  we 
 
 have  confessed  before  Him,  so  likewise,  what 
 mercies  we  have  desired  of  Him ;  that  so, 
 
 1.  We  may  expect  them  from  Him,  JPs.  v.  3. 
 
 What  archer  is  there  that  will  shoot,  and 
 not  observe  whether  his  arrow  hit  the  mark  ? 
 What  merchant  that  will  trade,  and  not 
 look  for  the  return  of  his  ships  ?  Or  hus- 
 bandman that  will  sow,  and  not  expect  the 
 harvest?  And  why  should  a  Christian,  of 
 all  people,  work,  and  not  expect  a  blessing? 
 Certainly,  to  desire  a  mercy  of  God,  and 
 never  to  look  for  it  from  Him,  is  but  to 
 mock  God,  making  Him  believe  we  would 
 have  such  a  tiling,  when  we  matter  not 
 whether  we  have  it  or  no. 
 
 2.  Serve  providence  in  the  use  of  means,  for  the 
 
 attainment  of  what  thou  desirest.  Though 
 God  hath  promised  to  give  mercies  to  His 
 praying  people,  yet  He  never  promised  to 
 work  miracles ;  and  it  would  be  a  miracle 
 for  God  to  give  mercies  without  means, 
 when  He  hath  appointed  means  for  the  at- 
 tainment of  them.  God  wrought  a  miracle 
 for  St.  Peter  in  opening  the  prison-door, 
 
Thesaurus  Theologicus. 
 
 305 
 
 because  there  was  nobody  else  would  do  it ; 
 but  St.  Peter  must,  when  he  comes  where 
 the  disciples  were  met,  Acts  xii.  10,  13. 
 3.  Thanksgiving ;  remember  what  mercies  thou 
 gavest  God  thanks  for  with  thy  mouth,  that 
 so  thou  mayest  perfect  His  praise  for  them  in 
 thy  life.    And  from  this  consideration  of  our 
 reflecting  upon  what  we  have  desired,  I  think, 
 may  be  raised  a  plea  for  the  use  of  a  form  of 
 prayer,  especially  for  those  of  weaker  memo- 
 ries, who  cannot  remember  half  the  things 
 they  prayed  for,  if  any  thing  at  all,  unless 
 they  have  the  prayer  before  them  to  consider 
 afterwards. 
 
 3.  The  returns.  Whether  God  give  unto  thee  what 
 thou  desiredst  of  Him  or  no ;  and  if,  upon  dili- 
 gent search,  thou  findest  God  hath  given  thee 
 the  mercy  thou  desirest  of  Him, 
 
 1.  Look  upon  it  as  the  return  of  prayer. 
 
 2.  Be  thankful  for  it,  Ps.  cvii. 
 
 3.  As  thou  receivedst  it  from  God's  mercy,  so  im- 
 
 prove it  for  His  glory,  1  Sam.  i.  28. 
 
 4.  Be  encouraged  thereby  to  be  more  frequent 
 
 and  constant  in  thy  address  to  the  throne  of 
 grace. 
 
 If,  upon  diligent  inquiry,  thou  canst  not  find  thy 
 prayers  answered,  nor  thy  petitions  granted,  there 
 are  some  things  I  would  have  thee  not  to  do ;  as, 
 
 1.  Take  not  every  delay  for  a  denial. 
 
 2.  Think  not  God  hath  not  heard  thy  prayer  pre- 
 
 sently, because  thou  dost  not  find  He  hath : 
 thou  mayest  have  the  mercy,  and  yet  not  know 
 it. 
 
 3.  Look  not  upon  every  mercy  thou  desirest  of 
 
 God,  as  a  denial  of  the  prayer  thou  madest  to 
 Him :  though  He  doth  not  give  thee  the 
 mercy  thou  desirest,  He  may  give  thee  a  mercy 
 thou  more  lackest ;  though  He  doth  not  give 
 it  thee  in  specie,  He  may  in  genere,  2  Cor. 
 xii.  8. 
 
306 
 
 Thesaurus  Theologicus. 
 
 And  some. things  there  are  thou  shouldst  do;  as, 
 
 1 .  Consider  the  matter  thou  prayest  for  :  perhaps, 
 
 it  might  not  be  for  God's  glory  and  thy  good ; 
 and  if  so,  God  answered  thy  prayers  in  not 
 giving  thee  the  thing  thou  prayedst  for,  Ps. 
 lxvi.  18. 
 
 2.  Consider  the  manner  of  thy  praying :  perhaps, 
 
 thou  didst  not  pray  for  the  mercy  thou  thinkest 
 thou  didst;  thou  mightest  desire  it  with  thy 
 mouth,  but  thy  heart  might  be  against  it,  ready 
 to  call  back  thy  words  again ;  or  howsoever, 
 perhaps,  whilst  thy  mouth  was  speaking  the 
 words,  thy  heart  was  about  other  matters,  and 
 so,  though  thou  didst  ask  the  mercy  of  God, 
 yet  thou  didst  not  pray  for  it  to  Him  :  for, 
 prayer  is  the  work  of  the  soul,  it  is  elevatio 
 cordis  ad  ccelum,  et  ascensus  mentis  ad  Deum  ; 
 and,  therefore,  thou  canst  not  expect  God 
 should  ever  hear  thy  prayers  when  thou  never 
 madest  them. 
 
 3.  Consider  whether  thou  hast  made  use  of  the 
 
 right  means  that  God  hath  appointed  for  the 
 attainment  of  it. 
 
 4.  If  thou  flndest  all  things  right,  and  yet  thou 
 
 hast  not  the  mercy,  wait  and  pray,  and  pray 
 and  wait,  till  God  bestows  it  upon  thee ;  and 
 if  thou  canst  do  so,  be  sure  thy  prayers  are 
 answered,  though  perhaps,  thou  hast  not  the 
 thing  desired  :  for  thou  hast  received  a  mercy, 
 as  great  a  mercy  as  thou  canst  desire  of  God, 
 or  God  can  bestow  upon  thee,  on  this  side 
 heaven,  even  an  holy  praying  and  waiting 
 frame  of  the  spirit. 
 From  these  directions  I  observe, 
 
 1.  How  few  there  be  in  the  world  that  ever  pray. 
 
 2.  How  seldom  they,  that  pray  the  oftenest,  do 
 
 pray :  every  saying  of  our  prayers  is  not  a 
 prayer. 
 
 3.  What  short  prayers  the  best  of  God's  people 
 
 make.    They  may  say  many  words,  but  alas, 
 
Thesaurus  Theologicus. 
 
 307 
 
 they  pray  but  a  little  :  if  we  should  take  out  of 
 them  every  imperfect  and  distracted  petition, 
 how  little  would  there  be  left  behind  that 
 could  be  called  a  prayer  ?  so  that,  in  six  words, 
 a  man  may  pray  more  than  perhaps  another 
 doth  that  is  saying  his  prayers  for  a  whole 
 hour  together. 
 
 James  ii.  18. 
 
 And  I  will  shew  thee  my  faith  by  my  works. 
 
 Works  are  the  best  sign  of  faith. 
 I.  What  are  we  to  understand  by  works  ? 
 
 1.  Negatively. 
 
 1.  Not  works  of  sin. 
 
 2.  Nor  works  of  morality. 
 
 2.  Positively. 
 
 1.  Works  of  piety. 
 1.  Inward. 
 
 1 .  Knowing  God  the  Father,  Son,  and  Holy  Ghost, 
 
 John  xvii.  3. 
 
 2.  Acknowledging  Him  to  be  the  only  true  God. 
 
 3.  Choosing  Him  for  our  God,  Heb.  viii.  10.  Deut. 
 
 xxvi.  7. 
 
 4.  Worshipping  and  serving  this  God  alone,  Matt. 
 
 iv.  10. 
 
 1.  By  fearing,  Prov.  xxiii.  17. 
 
 2.  Loving,  Deut.  vi.  5.  Matt.  xxii.  37. 
 
 3.  Desiring,  Ps.  lxxiii.  25. 
 
 4.  Hoping  and  trusting,  Prov.  iii.  5. 
 
 5.  Rejoicing  in,  Him  alone,  Philip,  iv.  4. 
 
 5.  By  meditating  upon  Him,  Philip,  iii.  20. 
 1.  His  person  and  perfections. 
 
308 
 
 Hi esa urn s  Th vol og ic us . 
 
 2.  Law. 
 
 3.  Works. 
 
 6.  By  praising  and  admiring  Him,  Ex.  xx.  7. 
 
 7.  Sanctifying  His  sabbaths,  Ex.  xx.  8. 
 
 8.  Growing  in  the  knowledge  of,  and  obedience  to, 
 
 Him,  2  Pet.  iii.  18. 
 2.  Outward. 
 
 1.  Praying. 
 
 2.  Hearing. 
 
 3.  Receiving  sacraments. 
 
 2.  Works  of  equity. 
 
 1.  Generally,  doing  as  we  would  be  done  by.  Matt. 
 
 vu.  12." 
 
 2.  Particularly. 
 
 1.  Giving  that  respect  to  all  as  is  due  unto  them, 
 
 Rom.  xiii.  7,  8. 
 
 2.  Not  defrauding  or  over-reaching  our  neigh- 
 
 bour. 1  Thess.  iv.  6.  Lev.  xix.  13. 
 
 3.  Speaking  truth  to  and  of  all.  Lev.  xix.  11. 
 
 4.  Endeavouring  our  neighbours'  good,  and  re- 
 
 joicing in  it.  Rom.  xii.  15. 
 
 3.  Works  of  love  and  charity. 
 
 1.  Praying  sincerely  for  their  good.  Matt.  v.  44. 
 
 2.  Reproving  them   discreetly  for  their  sins,  Lev. 
 
 xix.  17.  Gal.  vi.  1. 
 
 3.  Provoking  them  to  good  works,  Heb.  x.  24. 
 
 4.  Distributing  to  their  necessities. 
 
 1.  Freely. 
 
 2.  Proportionably. 
 
 3.  Sincerely. 
 
 4.  W  orks  of  temperance  and  moderation. 
 
 1.  In  respect  of  a  man's  self;  that  we  do  not  think 
 
 too  highly  of  ourselves,  Rom.  xii.  3. 
 
 1.  Of  our  parts,  Prov.  xxvi.  1,2. 
 
 2.  Graces,  Philip,  ii.  3.  Eph.  iii.  8.  1  Tim.  L  lo. 
 
 3.  Degree  in  the  world. 
 
 2.  In  respect  of  meats  and  drinks. 
 
 1 .  For  the  quality. 
 
 2.  Quantity,  Eph.  v.  18.  Luke  xxi.  34. 
 
 3.  In  respect  of  the  world. 
 
Thesaurus  Theologicus. 
 
 309 
 
 That  we  be  moderate. 
 
 1.  In  our  longing  for  it,  Prov.  xxx.  8,  9. 
 
 2.  Endeavouring  after  it. 
 
 3.  Enjoyment  of  it,  1  Cor.  vii.  29,  30,  31. 
 
 4.  Our  grieving  for  it,  Job  i.  21. 
 
 II.  What  qualifications  are  requisite  to  the  making  a  work 
 good  ? 
 
 1.  That  we  know  our  duty. 
 
 2.  Do  what  is  commanded,  Tsa.  i.  12. 
 
 3.  Obedience  to  that  command,  Ps.  cxix.  6. 
 
 4.  Love  to  the  command,  2  Tim.  i.  7. 
 
 5.  That  we  do  it  cheerfully,  Ps.  xl.  8. 
 
 6.  Orderly  and  regularly. 
 
 1.  As  to  time,  Eccles.  iii.  1. 
 
 2.  Place,  Matt.  vi.  5,  6. 
 
 3.  Persons,  Matt.  vii.  6. 
 
 4.  Means,  ifom.  iii.  8. 
 
 7.  Spiritually,  JoA/i  iv.  24. 
 
 8.  With  all  our  might,  Eccles.  ix.  10. 
 
 9.  With  humility. 
 
 1 .  So  as  to  acknowledge,  that  what  we  do  is  not  done 
 
 by  our  own  strength,  1  Cor.  iv.  7.  1  Chron. 
 xxix.  14. 
 
 2.  That  it  comes  short  of  what  we  ought  to  do,  Luke 
 
 xvii.  10. 
 
 3.  And  therefore,  that  we  do  not  merit  any  thing  by 
 
 what  we  do. 
 10.  To  right  ends. 
 
 1.  Negatively. 
 
 1.  Not  that  we  may  be  applauded  before  men. 
 
 2.  Nor  that  we  may  be  justified  before  God  ;  for, 
 
 1.  The  covenant  of  works  is  now  unable  to  justify 
 
 us,  Rom.  viii.  3. 
 
 2.  Our  best  works  are  imperfect,  Isa.  lxiv.  6. 
 
 3.  God  hath  found  out  another  way  for  our  justifi- 
 
 cation, Rom.  iii.  20,  21,  &c.  Gal.  ii.  16. 
 
 2.  Positively. 
 
 1.  For  God's  glory,  Prov.  xvi.  4.  Matt.  v.  16. 
 
 2.  The  furtherance  of  the  Gospel,  2  Thess.  iii.  1. 
 
 3.  To  manifest  our  obedience  and  love  to  God. 
 
310 
 
 Thesaurus  Theologicus. 
 
 4.  To  manifest  the  truth  of  our  faith. 
 III.  How  are  works  a  sign  of  faith  ? 
 
 In  that  there  can  be  no  good  works  done  without 
 faith  :  for, 
 
 1.  Unless  we  believe,  we  can  have  no  strength  to  do 
 
 them. 
 
 2.  It  is  only  by  faith  that  our  works  are  accepted  as 
 
 good,  and  their  imperfections  pardoned,  by  Christ. 
 
 Uses. 
 
 1.  How  few  have  this  sure  sign  of  their  faith!  Luke 
 
 xviii.  8. 
 
 2.  See  what  comfort  follows  upon  the  performance  of 
 
 good  works,  Ps.  xix.  11. 
 Consider, 
 
 1.  What  a  rare  thing  it  is,  to  know  that  we  are  God's 
 
 children,  1  John  v.  19. 
 
 2.  That  our  sins  are  pardoned. 
 
 3.  That  we  have  an  Advocate  in  heaven. 
 
 4.  That  all  the  promises  belong  to  us,  Heb.  xiii.  5,  6. 
 
 5.  That  we  shall  live  in  heaven.    All  these  things  good 
 
 works  evidence  by  shewing  our  faith,  2  Cor.  v.  1. 
 
 3.  Live  like  those  that  believe,  and  would  shew  forth 
 
 their  faith  by  their  works,  2  Tim.  ii.  19. 
 
 1.  Live  like  those  that  believe  there  is  a  God. 
 
 2.  That  their  souls  are  immortal. 
 
 3.  That  there  is  a  heaven  and  a  hell. 
 
 4.  That  Christ  died  for  their  sins. 
 
 5.  That  they  have  a  title  to  everlasting  glory. 
 
 James  ii.  26. 
 
 For  as  the  body  without  the  spirit  is  dead,  so  faith 
 without  works  is  dead  also. 
 
 Faith  without  works  is  dead. 
 I.  Wltfrt faUi? 
 
Thesaurus  Theologicus. 
 
 311 
 
 1.  Historical. 
 
 2.  Dogmatical. 
 
 3.  Miraculous. 
 
 4.  Temporary,  Luke  viii.  13. 
 
 5.  Saving  ;  that  is  here  spoken  of. 
 
 II.  What  are  those  works,  without  which  faith  is  dead? 
 
 1  Thess.  i.  3. 
 
 1.  Works  of  piety  towards  God. 
 
 1.  Humility,  Mic.  vi.  8. 
 
 2.  Love,  1  Thess.  i.  3.  , 
 
 1.  To  His  person. 
 
 2.  Word. 
 
 3.  Ordinances. 
 
 4.  Saints,  Gal.  vi.  10. 
 
 3.  Joy. 
 
 4.  Zeal,  Horn.  x.  2. 
 
 5.  Patience,  Jam.  i.  3. 
 
 6.  Hope,  Rom.  iv.  18. 
 
 7.  Thankfulness,  Eph.  v.  20. 
 
 8.  Heavenly-mindedness,  Philip,  iii.  20. 
 
 2.  Works  of  charity  to  our  neighbours. 
 
 1.  Reproving  their  sins,  Lev.  xix.  17. 
 
 2.  Supplying  their  wants. 
 
 3.  Conquering  their  unkindness  with  love,  Matt.  v.  44. 
 
 III.  How  dead?    It  hath  no  virtue  or  energy,  as  a  lively 
 
 faith  hath, 
 
 1.  For  the  pardon  of  transgressions. 
 
 2.  The  justification   of  our   persons.  Jam.   ii.   24.  U 
 
 niarzug  povov.  Gal.  ii.  16,  Justified  by  faith. 
 
 3.  The  acceptance  of  our  performances,  Heb.  xi.  6. 
 
 4.  The  subduing  our  corruptions,  Acts  xv.  9. 
 
 5.  The  sanctifying  our  natures. 
 
 6.  The  comforting  our  hearts,  Rom.  v.  2  ;  xv.  13. 
 
 7.  The  quickening  our  spirits,  Horn.  i.  17. 
 
 8.  The  reconciling  of  our  God,  Rom.  v.  1. 
 
 9.  Conquering  our  enemies. 
 
 1.  The  flesh. 
 
 2.  The  world,  1  John  v.  4. 
 
 3.  The  devil,  1  Pet.  v.  9.  Eph.  vi.  16. 
 10.  The  saving  of  our  souls,  Acts  xvi.  31. 
 
312 
 
 Thesaurus  Theologicus. 
 
 Uses. 
 
 1.  Instruction.    How  little  lively  faith  ! 
 
 2.  Examine  whether  your  faith  be  a  dead  or  living  faith, 
 
 or  no,  by  your  works. 
 
 1.  By  the  principle. 
 
 2.  The  manner  ;  by  love,  Gal.  v.  6. 
 
 3.  The  end  of  your  works. 
 
 3.  Exhortations. 
 
 1.  Act  faith  on  Christ. 
 
 2.  Add  works  to  your  faith,  Tit.  ii.  12. 
 
 1.  Of  piety  to  God. 
 
 2.  Of  equity  to  others. 
 
 3.  Of  sobriety  to  ourselves. 
 Consider,  a  dead  faith, 
 
 1.  Will  do  you  no  good. 
 
 2.  Much  harm. 
 
 1 .  To  increase  your  sins  more. 
 
 2.  Incense  God's  wrath  more. 
 
 3.  Damn  your  souls  more. 
 Whereas, 
 
 1.  Good  works  are  pleasing  to  God. 
 
 2.  Conformable  to  Christ,  Acts  x.  38. 
 
 3.  Advantageous  to  others,  1  Pet.  iii.  1. 
 
 4.  Comfortable  to  yourselves  here,  Jam.  ii.  18. 
 
 5.  Profitable  for  your  souls  hereafter,  Rev.  xiv.  13. 
 
 Proverbs  xxi.  2. 
 
 But  the  Lord  pondereth  the  hearts. 
 nirp  rriab  fprn 
 
 I.  What  is  the  heart?  dh. 
 It  is  taken, 
 
Thesaurus  TJieologicus , 
 
 313 
 
 1.  For  the  understanding  and  thoughts,  Gen.   vi.  5. 
 
 1  Sam.  xvi.  7.  snb  rQttfrttt,  Targ. 
 
 2.  The  will,  and  its  motions  or  affections,  2  Kings  x.  30, 
 
 *zdh&.  Targ.  \TW-Q. 
 II.  What  is  meant  by  God's  pondering  the  hearts? 
 
 1.  He  knows  them,  Ps.  cxxxix.  2. 
 
 2.  Considers  and  takes  notice  of  them. 
 
 3.  Tries  and  examines  them  by  His  word,  weighing  them 
 
 in  the  balance. 
 
 1.  Our  thoughts. 
 
 2.  Affections. 
 
 1.  Love  and  hatred. 
 
 2.  Hope  and  despair. 
 
 3.  Desire  and  detestation. 
 
 4.  Joy  and  grief. 
 
 5.  Fear  and  boldness. 
 
 4.  He  passeth  judgment  upon  all  the  actions  of  our  hearts, 
 
 Eccles.  xii.  14. 
 
 Use. 
 
 1.  Search  your  own  hearts. 
 
 Consider, 
 
 1.  Many  sins  may  lie  there  not  taken  notice  of  by  us, 
 
 Jer.  xvii.  9.  Ps.  xix.  12. 
 
 2.  There  is  not  the  least  of  them  but  may  be  our  ruin. 
 
 2.  Keep  your  hearts,  Prov.  iv.  23. 
 
 -Consider, 
 
 1.  All  sin  begins  there,  Matt.  xv.  19. 
 
 2.  We  cannot  keep  our  eyes,  unless  we  begin  with  our 
 
 hearts,  Prov.  iv.  23. 
 
 3.  If  we  keep  our  hearts  aright,  it  will  be  easy  to  keej} 
 
 our  eyes. 
 
 4.  Unless  our  hearts  be  rightly  kept,  every  thing  we  do 
 
 is  sin. 
 
 5.  We  must  answer  for  the  sins  of  the  heart,  Eccles. 
 
 xii.  14. 
 
314 
 
 Thesaurus  Thcologicus. 
 
 Ecclesiastes  viii.  12. 
 
 Though  a  sinner,  &c.    It  shall  certainly  be  well  with 
 them  that  fear  God. 
 
 I.  Why  are  we  to  fear? 
 
 1.  Because  nothing  can  do  us  hurt  unless  He  pleaseth. 
 
 2.  Any  thing  may  do  us  hurt  if  He  pleaseth. 
 
 II.  How  will  it  be  well  with  them  that  fear  God? 
 
 1.  It  will  be  well  with  their  souls, 
 
 1.  Here. 
 
 2.  Hereafter,  1  Tim.  iv.  8. 
 
 1.  Here, 
 
 1.  God  will  instruct  them,  Ps.  xxxii.  8. 
 
 2.  Direct  them,  Ps.  xxxii.  8. 
 
 3.  Protect  them,  Ps.  xxxiii.  18,  19, 
 
 4.  Cleanse  them. 
 
 5.  Comfort  them,  Acts  ix.  31. 
 
 2.  Hereafter, 
 
 It  shall  be  well  with  them,  because  they  shall  be 
 with  God,  where 
 
 1 .  All  sorrow  shall  be  taken  out  of  their  hearts, 
 
 Rev.  vii.  17. 
 
 2.  All  sin  expelled  their  souls. 
 
 3.  All  glory  set  upon  their  heads,  1  Cor.  ii.  9. 
 
 2.  With  their  bodies. 
 
 3.  Their  names,  Ex.  i.  21.  Isa.  lvi.  5.  Prov.  xxii.  4. 
 
 4.  Their  estates,  Prov.  xv.  6 ;  xxii.  4. 
 
 1.  They  shall  never  want  any  thing,  Ps.  xxxiv.  9,  10. 
 
 2.  They  shall  always  enjoy  every  thing,  Ps.  cxlv.  10. 
 
 5.  How  doth  it  appear  ? 
 
 1.  From  the  promises,  Ps.  ciii.  17. 
 
 2.  From  the  justice  of  God. 
 
 3.  From  the  nature  of  holiness,  Isa.  xxxiii.  6. 
 
Thesaurus  Theologicus. 
 
 315 
 
 Use. 
 
 1.  Instruction. 
 
 How  ill  will  it  be  with  them  that  do  not  fear  God  ! 
 They  that  do  not  fear  Him  have  the  greatest  reason  to 
 fear  Him,  Hos.  x.  3. 
 
 2.  Examination. 
 
 1.  Dost  thou  avoid  all  sin,  as  sin?  Prov.  viii.  13.  Jol 
 
 i.  1.  Ps.  xxxvi.  1. 
 
 1.  Secret  as  well  as  open? 
 
 2.  Little  as  well  as  great  ? 
 
 2.  Dost  thou  frequent  the  ordinances?  Acts  xiii.  16. 
 
 3.  Dost  thou  endeavour  the  constant  and  conscientious 
 
 performance  of  all  duties?  Eccles.  xii.  13. 
 
 1.  Prayer, 
 
 Closet,  family,  and  public  ? 
 
 2.  Meditation? 
 
 3.  Reading  the  Scriptures  ? 
 
 4.  Conference?  Mai.  iii.  16. 
 
 4.  Dost  thou  endeavour  to  exercise  suitable  graces  in  all 
 
 conditions  ?  Patience  under  afflictions,  humility  in 
 prosperity,  thankfulness  for  mercies?  &c.  Ps. 
 cxv.  11. 
 
 3.  Exhortation. 
 
 1.  Fear  God. 
 
 1.  It  is  the  end  of  all  the  ordinances  and  providences 
 
 of  God,  Josh.  iv.  24. 
 
 2.  It  is  the  sum  and  substance  of  all  duties  and  wor- 
 
 ship, Eccles.  xii.  13.  1  Sam.  xii.  24. 
 
 3.  It  is  the  way  to  have  no  evil  fall  upon  thee,  Ps. 
 
 xci.  10. 
 
 4.  It  is  the  way  to  have  all  good  communicated  to 
 
 thee  here,  Ps.  lxxxiv.  11. 
 
 5.  Thou  wilt  the  more  fear  Him  hereafter,  Isa.  ii.  19, 
 
 20,  21. 
 
 2.  Fear  Him  always,  Prov.  xxiii.  17. 
 
 1.  In  all  places. 
 
 2.  Employments. 
 
 3.  Duties. 
 Motives. 
 
 1.  This  is  the  way  to  walk  with  God  all  day  long. 
 
316  Thesaurus  Theologicus. 
 
 2.  For  God  to  walk  with  thee,  Ps.  xxv.  14. 
 
 3.  Fear  Him  always  here,  and  enjoy  Him  always  here- 
 
 after; so  that,  if  thou  fearest  God,  thou  needest 
 fear  nothing  else,  dial.  iii.  16,  17. 
 
 ECCLESIASTES  ix.  10. 
 
 Whatsoever  thy  hand  findeth  to  do,  do  it  ivith  thy 
 might,  &c. 
 
 I.  The  advice,  Whatsoever,  &c. 
 
 1.  What  things  are  we  to  do  with  our  might? 
 
 1.  Negatively.    Not  sin,  lie,  steal,  drink,  swear,  cheat, 
 &c.  Isa.  v.  22. 
 
 2.  Positively.    Whatsoever  is  necessary  to  salvation, 
 
 Philip,  ii.  12. 
 
 1.  Repent  with  thy  might. 
 
 1.  Grieve,  Joel  ii.  12,  13. 
 
 2.  Hate,  Ps.  cxxxix.  21,  22. 
 
 3.  Resolve  against,  Ps.  xxxix.  1. 
 
 4.  Turn  from,  sin,  JEzek.  xxxiii.  1 1. 
 
 5.  Exercise  all  graces  with  thy  might,  Deut.  vi.  5. 
 
 2.  Believe,  Acts  xvi.  31, 
 
 1.  In  the  promises  of  God. 
 
 2.  The  merits  of  Christ,  with  thy  might,  Jam.  ii.  26. 
 
 3.  Use  the  means  of  grace  with  might. 
 
 1.  Pray,  1  Thess.  v.  17. 
 
 2.  Read. 
 
 3.  Hear,  2  Tim.  ii.  7. 
 
 4.  Receive  sacraments. 
 
 5.  Meditate  upon  God  and  the  world  to  come  with 
 
 thy  might,  1  Tim.  iv.  15. 
 
 II.  The  reason  :  Because  there  is  no  work,  &c. 
 1.  Negatively. 
 
Thesaurus  Theologicus. 
 
 317 
 
 1.  Not  as  if  souls  deceased  did  not  live  after,  as  well  as 
 
 before,  death,  Acts  vii.  59. 
 
 2.  Not  as  if  they  did  no  work  ;  for  in  heaven  they  praise 
 
 God,  or  else  in  hell  curse  themselves,  Rev.  vii.  10. 
 
 3.  Nor  as  if  they  had  no  knowledge ;  for  without  that 
 
 there  would  be  no  happiness  in  heaven,  nor  misery 
 in  hell,  1  Cor.  xiii.  10,  11. 
 2.  Positively.    Nothing  in  order  to  our  eternal  happiness 
 can  be  done  hereafter. 
 
 1 .  Because  this  life  is  appointed  for  it,  John  ix.  4 ;  xvii.  4. 
 
 2.  The  promises  are  made  to  this  life,  Ps.  xcv.  7. 
 
 3.  After  death  comes  judgment,  Heb.  ix.  27. 
 Use. 
 
 Work  out  your  salvation  with  your  might. 
 Consider, 
 
 1.  How  much  of  your  time  is  past,  Rom.  xiii.  12. 
 
 2.  How  little  remains,  Jam.  iv.  14. 
 
 3.  The  greatness  of  the  work  to  be  done. 
 
 4.  You  are  uncertain  whether  you  shall  have  another  day 
 
 to  do  it  in,  Luke  xii.  20. 
 
 5.  If  it  be  not  done  now,  it  will  never  be  done,  Eccles. 
 
 xii.  I,  7. 
 
 Ecclesiastes  xii.  7. 
 
 TJien  shall  the  dust  return  to  the  earth  as  it  was :  and  the 
 spirit  shall  return  unto  God  who  gave  it. 
 
 I.  The  body  of  man  is  dust, 
 
 1.  It  was  made  of  earth,  Gen.  ii.  7.  1  Cor.  xv.  47. 
 
 2.  Maintained  by  earth,  Isa.  xl.  6.  1  Pet.  i.  24. 
 Use. 
 
 1.  See  what  little  cause  we  have  to  be  proud  of  our 
 bodies. 
 
318 
 
 Thesaurus  Tlieologicus. 
 
 2.  Learn  not  to  indulge  them. 
 
 II.  It  must  return  to  the  earth,  Ps.  xc.  3. 
 
 III.  The  spirit  of  man  is  given  by  God,  Gen.  ii.  7.  Num. 
 
 xvi.  22. 
 
 1.  The  soul  is  not  made  of  earth. 
 
 2.  Nor,  consequently,  propagated  from  the  parents. 
 
 3.  But  is  created  by  God  Himself  immediately. 
 Use. 
 
 Learn  to  prize  them,  Matt.  xvi.  26. 
 Considering, 
 
 1.  Their  divine  original. 
 
 2.  Excellent  faculties. 
 
 3.  Immortality. 
 
 IV.  The  spirit  doth  not  die  with  the  body ;  as  appears, 
 
 1.  From  Scripture. 
 
 1.  The  Old  Testament,  Ex.  iii.  6, 15.  Matt.  xxii.  32. 
 
 2.  The  New  Testament,  Acts  vii.  59.  2  Tim.  i.  10. 
 
 2.  Reason. 
 
 1.  A  priori,  it  has  no  self-destroying  principles. 
 
 2.  A  posteriori,  the  heathens  knew  it. 
 Use. 
 
 Labour  more  for  your  souls  than  bodies. 
 
 1.  To  adorn  them  here, 
 
 1.  With  faith,  Rom.  xiii.  14. 
 
 2.  Patience. 
 
 3.  Humility,  1  Pet.  v.  5. 
 
 4.  Trust  on  God. 
 
 5.  Heavenly-mindedness,  Col.  iii.  2. 
 
 2.  To  crown  them  hereafter. 
 
 V.  The  spirit  shall  return  to  God,       Dip]  cp-b, 
 [Tars,.] 
 
 1.  Particularly  by  itself. 
 
 2.  Jointly  with  the  body,  2  Cor.  v.  10. 
 Use. 
 
 Prepare  for  your  appearing  before  God. 
 
Thesaurus  Theoloyicus. 
 
 319 
 
 ECCLESIASTES  xii.  1. 
 
 Remember  now  thy  Creator  in  the  days  of  thy  youth. 
 
 When  God  had  promised  Solomon  to  give  to  him  what- 
 soever be  asked  of  Him,  He  was  pleased,  at  the  same  time, 
 to  give  him  so  much  wisdom  as  to  enable  him  to  ask  wisdom 
 above  all  things  else,  1  Kings  iii.  9  ;  and  Solomon  therefore 
 asking  wisdom  of  God,  God  did  presently  grant  out  wisdom 
 unto  him,  ver.  12;  and  he  having  received  this  wisdom  from 
 the  Creator,  he  employs  it  in  the  contemplation  of  the  crea- 
 tures ;  and  the  more  he  employs  himself  in  the  contempla- 
 tion of  the  creatures,  the  more  is  he  struck  into  admiration 
 of  their  Creator.  He  looked  so  long  upon  the  creatures, 
 that  at  length  he  could  not  but  look  through  them  to  God  ; 
 and  having  once  fixed  his  eyes  upon  God,  he  scarce  knew 
 how  to  cast  them  down  upon  the  creatures  again  ;  having 
 once  beheld  the  transcendent  glory  of  the  eternal  God,  his 
 eyes  were  so  much  dazzled  with  it  that  he  could  not  look 
 upon  any  thing  else.  But  now  all  things,  besides  God,  seem 
 as  "vanity  and  vexation  of  spirit"  in  comparison  of  Him;  and 
 therefore,  as  God  had  given  wisdom  to  him,  he  lays  it  out  in 
 preaching  the  glory  of  God  :  but,  seeing  he  could  not  preach 
 up  the  glory  of  the  Creator  until  he  had  first  preached  clown 
 the  glory  of  the  creatures,  he  takes  the  creatures  themselves 
 for  his  text  to  preach  on,  shewing  their  vanity  in  comparison 
 of  God,  and  then  God's  glory  in  comparison  of  them,  still 
 making  "  vanity  of  vanities,  all  is  vanity,"  as  the  burden  of 
 this  his  spiritual  song.  There  is  nothing  under  the  sun  but 
 he  shews,  from  his  own  experience,  that  it  is  vanity.  And 
 having  long  discoursed  upon  the  vanity  of  the  creatures,  he 
 here,  in  this  last  chapter,  minds  us  of  the  glory  of  their 
 Creator  :  Remember  now  thy  Creator ;  as  if  he  should  have 
 said,  Though  the  Creator  be  all  glory,  yet  the  creature  is  all 
 vanity ;  and  seeing,  therefore,  there  is  nothing  but  vanity  to 
 he  bad  in  the  creature,  forget  it,  and  remember  thy  Creator. 
 
320 
 
 Thesaurus  Theoloyicus. 
 
 Neither  do  thou  only  resolve  to  remember  Him  hereafter, 
 but  endeavour  to  remember  Him  now;  nay,  though  thou 
 beest  but  young,  yet  remember  Him  now  :  Remember  now, 
 &c. 
 
 I.  What  is  our  Creator  we  are  to  remember  ? 
 
 Jehovah. 
 
 And  what  in  Him  must  we  remember? 
 
 1.  His  Person.  The  chiefest  good,  the  ocean  of  happiness, 
 
 the  fountain  of  comfort,  who  hath  all  things  in  Him- 
 self, yea,  is  all  things  to  Himself :  life  itself,  light 
 itself,  &c. 
 
 2.  His  Son.    Remember  Him  that  died  for  thee;  remem- 
 
 ber Him  in  thy  youth,  that  remembered  thee  in  thy 
 sins;  that  left  the  joys  of  heaven,  and  His  Father's 
 bosom,  to  come  and  die  for  thee. 
 
 3.  His  word.    Remember  what  God  would  have  thee  to 
 
 do,  and  how  He  would  have  thee  to  walk ;  remember 
 the  threatenings  of  His  words,  the  promises,  com- 
 mands of  His  word  ;  what  God  hath  revealed  to  thee 
 in  His  word,  and  what  He  requires  of  thee  in  His 
 word. 
 
 4.  His  works.    Not  only  what  He  is,  but  what  He  hath  ; 
 
 not  only  what  He  hath,  but  what  He  doth,  Ps.  cv.  5. 
 His  works  of  mercy,  when  He  smiled  upon  thy  soul; 
 His  works  of  justice,  when  He  laid  affliction  upon 
 thy  loins ;  remember  what  He  doth  for  thee,  and 
 what  He  doth  to  thee. 
 
 II.  How  remember  Him  ? 
 
 1.  So  as  to  fear  Him  :  His  favour,  so  as  to  fear  to  lose  it; 
 
 His  anger,  so  as  to  fear  to  incense  it,  Job  xxi.  6.  Jer. 
 x.  7. 
 
 2.  So  as  to  admire  Him  :  admire  what  He  is  in  Himself, 
 
 and  admire  what  He  hath  been  to  us,  Ps.  lxxvii.  11. 
 
 3.  So  as  to  love  Him  :  fix  thine  eyes  upon  Him,  till  thine 
 
 heart  be  fired  with  love  unto  Him  ;  remember  and 
 meditate  upon  His  glory,  till  His  glory  hath  ravished 
 thy  heart;  yea,  never  think  thou  dost  remember 
 Him  until  thou  seest  Him. 
 
 4.  So  as  to  obey  Him  :  so  as  to  perform  the  duties  He 
 
Thesaurus  Theologicus. 
 
 321 
 
 commands  from  thee,  and  obey  the  precepts  He  hath 
 laid  upon  thee  ;  so  as  to  worship  His  person,  to  sanc- 
 tify His  sabbath,  and  to  glorify  His  name. 
 III.  Why  remember  our  Creator  in  the  days  of  our  youth? 
 
 1.  Because  He  is  our  Creator,  that,  when  we  were  not, 
 
 made  us  to  be,  and,  now  we  are,  keeps  us  in  our 
 being ;  our  Creator,  that  loved  us  before  we  loved 
 Him,  yea,  before  we  had  any  being  to  love  Him  in. 
 He  loved  us  when  we  were  not,  so  as  to  make  us 
 beings;  who  remembered  us  before  we  knew  Him, 
 yea,  so  remembered  us  as  to  make  us  to  remember 
 Him.  It  was  He  that  put  forth  His  almighty  arm, 
 and  drew  thee  out  of  the  womb  of  nothing  ;  and  it  is 
 He  that  holds  thee  up  with  the  same  arm,  that  thou 
 dost  not  fall  down  to  nothing  again :  and,  seeing  it  is 
 He  that  gave  thee  thyself,  certainly  there  is  all  the 
 reason  in  the  world  that  thou  shouldst  remember 
 Him,  yea,  and  in  the  days  of  thy  youth  too ;  even  so 
 soon  as  ever  thou  canst  remember  any  thing  thou 
 shouldst  remember  Him,  who  enables  thee  to  remem- 
 ber other  things :  without  Him  thou  canst  remember 
 nothing,  and  therefore  Him  shouldst  thou  remember 
 before  all  things. 
 
 2.  Because  they  are  the  days  of  thy  youth,  even  the  fittest 
 
 time  thou  wilt  ever  have  to  remember  Him  in,  as 
 being  not  as  yet  cumbered  with  too  much  worldly 
 business  ;  but  our  hearts  are  in  youth  ordinarily 
 more  pliable  than  afterwards,  before  the  world  hath 
 stole  away  our  hearts  from  us. 
 
 Use. 
 
 1 .  To  youth  :  Remember  your  Creator  now,  as  considering, 
 1.  You  do  not  know  whether  you  may  have  an  old  age 
 to  remember  Him  in  or  no.  Such  as  are  old  know 
 they  have  been  young,  but  such  as  are  young 
 know  not  whether  they  shall  be  old  ;  for  there  is 
 no  promise  of  old  age  in  all  the  Scripture ;  and  if 
 God  never  promised  it  to  us,  we  can  have  no 
 ground  to  expect  it  from  Him  ;  nay,  what  God 
 never  promised,  it  is  the  best  way  for  us  never  to 
 look  for :  as  in  this  case,  God  having  never  pro- 
 
 Y 
 
Tliesaurus  Theologians. 
 
 mised  old  age,  we  should  not  expect  it,  but  live  in 
 our  youth  as  not  looking  for  any  more  days  to 
 live  in. 
 
 2.  If  thou  dost  live  to  old  age,  thou  canst  not  promise 
 
 thyself  that  thou  wilt  remember  thy  Creator  then  ; 
 or,  rather,  thou  mayest  expect  that  thou  shalt  not 
 remember  Him  then  so  well  as  now.  Alas!  he 
 that  spends  his  youthful  days  in  serving  the  devil 
 and  satisfying  his  own  brutal  lusts,  instead  of  glo- 
 rifying God,  cannot  expect  that  he  should  be  more 
 desirous  of  glorifying  God  than  of  satisfying  his 
 lusts  when  old.  Whereas, 
 
 3.  Unless  thou  rememberest  Him  while  young,  He  will 
 
 remember  thee  when  old  ;  even  remember  to  pun- 
 ish thee  in  thv  old  a«'e  for  thv  not  remembering  to 
 serve  Him  in  thy  youth,  Job  xiii.  26.  And  so  thou 
 that  deferrest  thy  repentance  of  sin  until  thy  old 
 age,  shalt  then  find  how  bitter  the  sins  of  thy  youth 
 were. 
 
 4.  It  is  a  great  work  thou  hast  to  perform,  many  things 
 
 thou  hast  to  remember,  and  therefore  thou  hadst 
 need  begin  betimes.     The  way  from  Egypt  to 
 Canaan,  from  earth  to  heaven,  is  long;  and  he  that 
 would  ever  arrive  there,  must  begin  his  progress 
 betime,  Philip,  ii.  12.    And  the  first  part  of  your 
 work  is  knowledge,  that  you  would  remember  to 
 endeavour  after  the  knowledge  of  God.    To  this 
 end,  let  it  be  your  chief  concern  to  learn  the  Cate- 
 chism in  our  Common  Prayer,  which  all  ministers 
 are  appointed  to  make  use  of  in  this  great  work. 
 The  priucipal  excellency  of  this  is,  that  it  doth  in 
 so  few  words  contain  all  things  necessary  to  be 
 known,  and  so  fitter  for  those  of  tender  years. 
 .  You  whom  God  hath  entrusted  with  children  and  ser- 
 vants, let  me  exhort  you  to  mind  them  of  this  duty  ; 
 do  you  remember  them,  that  they  may  remember 
 their  Creator.    And  do  not  only  allow  them  time  to 
 look  after  the  knowledge  of  their  Maker,  but  see  they 
 do  it,  preparing  them  at  home  to  give  an  account  of 
 their  faith  here. 
 
Thesaurus  Theologicus. 
 
 323 
 
 3.  To  all.    Remember  your  Creator,  considering, 
 
 1.  You  can  remember  other  things.     I  know  it  is  a 
 
 usual  plea,  Your  memories  are  short,  you  cannot 
 retain  things  in  your  memories  so  well  as  others ; 
 whereas  there  is  none  but  can  remember  the 
 trifles  of  this  world,  and  why  then  cannot  you  re- 
 member  your  Creator  ? 
 
 2.  God  always  remembers  you.    When  you  lie  sick 
 
 upon  your  beds  He  remembers  to  restore  you  to 
 health:  He  remembers  to  give  you  all  the  neces- 
 saries for  this  and  the  other  life  ;  and  shall  He  be 
 thus  mindful  of  you,  and  will  you  be  forgetful  of 
 Him? 
 
 3.  There  is  nothing  necessary  to  be  remembered  but 
 
 God.  If  you  remember  other  things  and  forget 
 Him,  you  remember  nothing  ;  and  if  you  remember 
 Him,  though  you  forget  all  things  else,  you  re- 
 member all  things. 
 
 4.  Remember  God  here,  and  He  will  remember  thee 
 
 hereafter,  Luke  xxiii.  42. 
 
 Remember  Him  now ;  put  it  off  no  longer  :  you  know- 
 not  whether  you  may  have  another  time  or  day  to 
 remember  Him  in. 
 
 Do  thou  remember  thy  Creator  in  the  days  of  thy 
 youth,  and  thy  Creator  will  remember  thee  at  the 
 day  of  death. 
 
 Ecclesiastes  xii.  13. 
 
 Let  us  hear  the  conclusion  of  the  ivhole  matter  :  Fear  God 
 and  keep  His  commandments  :  for  this  is  the  whole 
 duty  of  man. 
 
 The  end  of  all  arts  and  sciences  is  to  fear  God  and  keep  His 
 
 commandments. 
 I.  What  is  it  to  fear  God? 
 
324 
 
 Thesaurus  Thcologicus. 
 
 To  have  awful  apprehensions  of  Him,  and  express  the 
 same, 
 
 1.  By  carrying  ourselves  reverently  before  Him,  Gen. 
 
 xxviii.  17. 
 
 2.  Speaking  reverently  of  Him,  Deut.  xxviii.  58. 
 
 3.  Doing  nothing  offensive  to  Him,  Prov.  iii.  7  ;  xvi.  6. 
 
 Considering, 
 
 1.  His  presence  with  us,  Ps.  cxxxix.  7. 
 
 2.  His  power  over  us,  Jer.  v.  22.  Job  xxxvii.  23,  24. 
 
 3.  His  goodness  and  mercy  to  us,  Ps.  cxxx.  4. 
 
 4.  His  promise  to  those  that  fear  Him,  Prov.  xix.  23 ; 
 
 xxii.  4. 
 
 II.  Keep  His  commandments. 
 1.  How? 
 
 1.  Knowingly. 
 
 2.  Obediently,  1  Sam.  xv.  22. 
 
 3.  Universally,  Deut.  v.  29,  33. 
 
 1.  Though  we  know  not  the  reason,  Heb.  xi.  8.  John 
 
 xiii.  7. 
 
 2.  Though  contrary  to  our  temporal  interest,  Heb. 
 
 xi.  24,  25. 
 
 4.  Constantly,  Luke  i.  75. 
 
 5.  Humblv,  1  Cor.  x.  31. 
 Reasons. 
 
 1.  God  is  our  Lord  and  master,  Mai.  i.  6. 
 
 2.  Because  of  His  mercies,  Rom.  xii.  1. 
 
 3.  It  was  the  end  of  Christ's  incarnation,  Acts  iii.  26. 
 
 Matt.  i.  21.  Tit.  ii.  14. 
 
 4.  We  all  vowed  and  promised  it  in  baptism,  Heb. 
 
 viii.  10. 
 
 5.  They  who  keep  not  the  commandments  are  servants 
 
 to  sin,  Rom.  vi.  16,  23. 
 
 6.  Such  as  obey  not  shall  be  punished,  Matt.  xxv.  46. 
 
 2  TJiess.  i.  8. 
 
 7.  They  that  do  obey  shall  be  happy, 
 
 1.  In  this  world,  1  Tim.  iv.  8.  Ps.  lxxxiv.  11. 
 
 2.  In  the  world  to  come,  Matt.  xxv.  21.  Heb.  xii.  14. 
 
 8.  This  is  the  end  of  our  creation,  Prov.  xvi.  4. 
 General  Directions  and  Counsels. 
 
 1.  Let  your  principal  care  be  about  your  souls. 
 
Thesaurus  Theologicus. 
 
 325 
 
 2.  For  that  end  frequent  the  public  ordinances. 
 
 3.  Give  yourselves  to  meditation. 
 
 4.  Live  peaceably  together.  Eph.  iv.  31. 
 
 5.  Pray  without  ceasing. 
 
 1.  For  yourselves. 
 
 2.  For  your  ministers. 
 
 This  is  the  whole  duty  of  man,  Deut.  x.  12,  13. 
 
 Canticles  v.  16. 
 
 Tins  is  my  beloved,  and  this  is  my  friend,  0  daughters  of 
 
 Jerusalem. 
 
 This  book  is  a  spiritual  song,  indited  by  the  Holy  Ghost 
 and  penned  by  Solomon,  to  be  sung,  as  it  were,  at  the 
 espousals  and  nuptials  of  a  soul  to  Christ,  wherein  heaven 
 seems  to  lisp  to  earth,  and  God  speaks  to  man,  as  a  nurse 
 to  a  child,  which  utters  not  her  mind  in  full  sentences,  but 
 stammers  it  out  in  broken  language,  fitted  to  the  shallow 
 capacity  of  its  tender  years ;  so  here,  God  willing  to  con- 
 descend to  the  low,  weak  apprehensions  of  His  people,  speaks 
 unto  them  in  their  own  language  :  and  as  once  He  took  upon 
 Him  the  nature  of  man,  that  so  man  might  see  and  behold 
 Him  ;  so  here  He  speaks  after  the  manner  of  men,  that 
 man  might  hear  and  understand  Him,  describing  His  affec- 
 tions to  us  by  our  affections  to  one  another ;  and  sets  forth 
 the  sweet  intercourse  of  divine  love  betwixt  Christ  and  a 
 soul,  by  the  amorous  expressions  between  a  man  and  his 
 spouse,  in  the  loving  embracement  of  one  another  ;  insomuch 
 that  there  is  scarce  any  endearing  expression  used  by  us,  but 
 what  is  here  translated  into  a  spiritual  sense  by  Christ,  some- 
 times calling  His  Church,  "  My  Sister,  my  Spouse,  my  Love, 
 my  Dove,  my  Undefiled ;"  and  the  Church  sometimes  replying 
 in  the  like  expressions  to  Him  again,  in  particular  in  this  chap- 
 ter, ver.  1,  Christ  calls  the  Church,  "  My  friends,"  and  "my 
 
326 
 
 Thesaurus  Tlieolugicus. 
 
 Beloved  ;"  and  ver.  16,  the  Church  calls  Christ  so  too,  This  is 
 my  beloved,  and  this  is  my  friend,  O  daughters  of  Jerusalem. 
 In  the  whole  chapter  ye  have  these  things  considerable, 
 
 1.  Christ's  love  and  kindness  to  the  Church,  ver.  1. 
 
 2.  The  Church's  unkindness  to  Him,  ver.  2,  3. 
 
 3.  This  unkindness  to  Christ  occasioned  him  to  withdraw 
 
 from  her,  ver.  4,  5,  6. 
 
 4.  The  Church's  condition  when  Christ  was  gone,  ver.  7. 
 
 5.  Her  behaviour  in  that  condition,  ver.  8. 
 
 6.  Her  companions  after  Christ,  upon  her  looking  after, 
 
 who  it  was  she  thus  sought  for,  ver.  9. 
 
 7.  Her  description  of  Christ  from  head  to  foot,  ver.  10 
 
 to  16,  intimating,  that  every  thing  about  Him  is  lovely 
 and  amiable  ;  His  incarnation,  birth,  life,  passion, 
 death,  resurrection,  ascension,  intercession,  are  all 
 most  admirable  and  excellent.  And  she  sums  up  all, 
 ver.  16,  "  He  is  altogether  lovely."  Indeed  she  de- 
 scribed Him  so,  that  they  who  heard  her  had  no 
 sooner  heard  of  Him  but  they  were  taken  with  Him  ; 
 and,  instead  of  asking,  What  He  was,  they  now  ask, 
 Whither  He  is  gone,  that  they  may  go  seek  Him  too, 
 chap.  vi.  L 
 
 8.  The  Church's  confidence  in  Christ,  even  when  she  was 
 
 deserted  by  Him,  ver.  16,  This  is  my  beloved,  and  this 
 is  my  friend,  O  daughters  of  Jerusalem. 
 Where  observe, 
 
 I.  The  Church  loves  Christ,  even  when  Christ  seems  to  for- 
 
 sake her;  This  is  my  beloved  still. 
 
 II.  There  is  no  time  but  still  Christ  is  a  friend  to  His 
 
 church  ;  my  friend,  not  only  beloved  by  me,  but  &  friend 
 unto  me. 
 
 III.  This  the  Church  believes,  and  is  confident  of,  even 
 
 when  Christ  seems  to  be  gone  from  her  ;  this  is,  not 
 only  was,  my  beloved,  this  is  my  friend. 
 It  is  the  middle  of  these  which  I  chose  this  text  for,  and 
 therefore  shall  principally  speak  unto,  viz.  that  God  and 
 Christ  is  always  a  friend  to  His  church  and  people.  The 
 other  I  shall  speak  to  in  the  application. 
 I.  God  and  Christ  is  always  a  friend  to  His  church  and 
 people. 
 
Thesaurus  Theoloyicus. 
 
 327 
 
 1.  That  God  is  &  friend  to  His  people  here  appears, 
 
 1.  From  Scripture.    As  indeed  there  is  scarce  a  line  in 
 
 Scripture  but  commands  our  love  to  God,  so 
 there  is  scarce  a  line  but  proclaims  God's  love  to 
 us  ;  as  our  duty  to  Him,  so  His  friendship  to  us 
 appears, 
 
 1.  From    Scripture   assertions,   Cant.   v.    1.  John 
 
 xv.  14,  15.  Prov.  viii.  17. 
 
 2.  Scripture  expressions,  calling  God  ours,  as  Ps. 
 
 xviii.  2  ;  lxii.  2. 
 
 3.  Scripture  promises,  Jer.  xxxi.  33. 
 
 4.  Scripture  relations,  He  is 
 
 1.  Our  husband,  Isa.  liv.  5  ;  lxii..  4.  Hos.  ii.  16. 
 
 2.  Father,  2  Cor.  vi.  18.  Luke  xii.  32.  1  John  iii.  I. 
 
 There  is  more  fatherliness  in  God,  than  in  all 
 the  fathers  in  the  world  besides,  Ps.  xxvii.  10; 
 lxxxix.  26. 
 
 2.  Experience.  There  was  never  yet  a  saint  on  earth, 
 but  he  hath  still  had  &  friend  in  heaven.  God  was 
 a  friend  to  Abel,  in  avenging  his  innocent  blood  ; 
 to  Noah,  in  delivering  him  from  the  world-de- 
 stroying flood  ;  to  David,  in  preserving  him  from 
 his  enemies  ;  to  Job,  in  supporting  him  under  his 
 afflictions ;  to  Daniel,  in  stopping  the  lions' 
 mouths  ;  to  the  three  children,  in  restraining  the 
 fury  of  the  fire;  to  Jonah,  in  defending  him  in  the 
 water,  and  setting  him  safe  on  shore  :  so  He  al- 
 ways was  a  friend  to  all  that  ever  were,  and  will 
 be  a  friend  to  all  that  ever  shall  obey  Him  ;  a 
 friend  to  thee,  &  friend  to  me,  a  friend  to  us  all,  &c. 
 
 2.  What  a  friend  is  He  ?    "  What  is  thy  beloved  more 
 
 than  another  beloved,"  or  one  friend  more  than  an- 
 other friend  1  He  is 
 1.  A  cordial  friend ;  one  that  loves  us,  and  loves  us 
 heartily  ;  one  that  doth  not  only  pretend  to  be, 
 but  really  is,  our  friend ;  one  that  loves  us  with  all 
 His  heart,  as  He  expects  we  should  love  Him 
 with  all  our  hearts ;  one  that  loves  us  not  out  of 
 any  by-ends.  Alas  !  what  can  He  look  for  from 
 us,  who  is  the  fountain  of  all  things  to  us  ?  No, 
 
328 
 
 Thesaurus  7'heoloyicus. 
 
 (Deut.  vii.  8),  He  loves  us,  not  because  we  are 
 stronger,  wiser,  richer,  or  better  than  others,  but 
 merely  because  He  loves  us. 
 
 2.  A  wise  friend;  one  who  not  only  is  &  friend,  but 
 
 knows  how  to  manifest  it  to  us.  His  love  is  not 
 ccbcus,  but  prudens  amor,  a  wise  love ;  yea,  the  love 
 of  one  who  is  infinitely  wise,  and  knowing  how  to 
 express  His  love  and  kindness  towards  us.  Indeed 
 a  saint  hath  many  crafty  enemies  :  there  is  the 
 wisdom  of  the  flesh,  the  wisdom  of  the  world,  the 
 wisdom  of  Satan,  that  old  serpent,  all  against 
 Him  ;  but  he  hath  one  friend  for  him,  infinitely 
 wiser  than  they  all,  "the  only  wise  God,"  1  Tun. 
 
 i.  17;  whose  "judgments  are  unsearchable,"  Rom. 
 xi.  33  ;  whose  "  understanding  is  infinite,"  Ps. 
 cxlvii.  5;  and  who  knows,  therefore,  "how  to  deli- 
 ver the  godly  out  of  all  their  temptations,"  2  Pet. 
 
 ii.  9.  He  hath  caught  Satan  lon^  ago  in  his  own 
 craftiness,  in  his  tempting  both  the  first  and  se- 
 cond Adam.  By  which  we  may  see  He  hath 
 depths  beyond  Satan's  depths,  devices  beyond 
 Satan's  devices,  wisdom  beyond  Satan's  subtlety  ; 
 and  so  His  friendship  is  beyond  Satan's  enmity. 
 And  so  He  is  a  greater  friend  than  all  the  world 
 can  be  a  foe  unto  us. 
 
 3.  A  powerful  friend.    He  is  not  only  the  all-wise,  but 
 
 the  all-powerful  God,  "the  Lord  Almighty,"  2  Cor. 
 vi.  18.  As  there  is  nothing  that  He  can  but  He 
 will  do  for  us,  so  there  is  nothing  that  He  will  but 
 He  can  do  for  us.  This  our  one  friend,  as  He  is 
 wiser,  so  is  He  stronger,  than  all  our  enemies  ;  this 
 our  best  friend  is  more  potent  than  our  worst  foe  ; 
 He  is  more  able  to  do  us  good  than  all  our  foes 
 are  to  do  us  harm.  Nay,  they  can  do  nothing  at 
 all,  much  less  do  any  harm  to  us,  unless  they  re- 
 ceive power  from  Him  to  do  it.  The  devil  himself 
 is  in  God's  chain,  and  cannot  go  one  link  beyond 
 His  leave.  So  that  there  is  no  affliction  that  any  of 
 our  enemies  can  brin^  us  into,  but  still  this  our 
 friend  is  able  to  deliver  us  out  of  it.    If  we  be  in 
 
Thesaurus  TheoJogicus. 
 
 329 
 
 want,  He  can  supply  us  ;  if  we  be  in  danger,  He 
 can  deliver  us.  Do  we  want  bread  ?  He  can  rain 
 it  from  heaven.  Do  we  want  drink?  He  can 
 draw  it  out  of  a  rock.  Do  we  want  flesh  ?  He  can 
 bid  the  ravens  bring  it  us.  Are  we  in  prison? 
 He  can  feed  us.  Are  we  in  the  midst  of  flames  ? 
 He  can  quench  them.  Are  we  amongst  lions  ? 
 He  can  tame  them.  Are  we  in  the  midst  of  the 
 sea  ?  He  can  send  a  fish  to  set  us  safe  on  shore  in 
 its  own  belly.  Nay,  He  is  not  only  so  strong  as  to 
 deliver  us  from,  but  in  all  afflictions.  He  is  so 
 good  a  friend  that  He  would  not  suffer  any  evil  to 
 fall  upon  us,  unless  He  was  so  strong  as  to  be  able 
 to  turn  it  unto  good  unto  us.  He  can  change  the 
 very  nature  of  afflictions,  and  turn  our  seeming 
 evils  into  real  goods,  our  miseries  into  mercies, 
 our  crosses  into  crowns,  our  troubles  into  comforts. 
 He  can  turn  a  prison  into  a  palace,  a  lion's  den 
 into  a  safe  tower;  yea,  the  furious  lions  them- 
 selves into  harmless  companions,  as  He  did  for 
 Daniel.  Are  we  cast  into  a  fiery  furnace?  God 
 can  make  use  of  it  to  burn  our  bonds  and  set  us  at 
 liberty,  as  He  did  for  the  three  children. 
 
 4.  A  present  friend,  a  friend  always  at  hand,  Ps.  xlvi.  1. 
 
 We  can  be  in  no  place,  in  no  company,  about  no 
 employment,  in  no  condition,  but  still  this  friend  is 
 present  with  us  to  guide,  help,  direct,  prosper  us, 
 Isa.  xli.  10;  xliii.  2;  with  Joseph  in  the  dungeon, 
 Noah  in  the  ark,  Israel  in  Egypt,  David  upon  the 
 mountains,  Job  upon  the  dunghill,  Daniel  in  the 
 lion's  den,  the  three  children  in  the  fire,  and  Jonah 
 in  the  water.  So  will  this  friend  be  with  us  too. 
 Where  ?  In  prison,  in  bondage,  in  affliction,  in 
 sickness,  in  poverty  ;  with  us  in  fire,  water,  yea, 
 death  itself.  With  us  ?  How  ?  By  His  wisdom 
 to  direct  us,  by  His  power  to  protect  us,  by  His 
 Spirit  to  comfort  us,  by  His  grace  to  bless  us;  so 
 with  us,  as  none  but  Himself  can  be  with  us. 
 
 5.  An  amiable  friend ;  one  who  doth  not  only  love  us, 
 
 but  deserves  to  be  loved  by  us ;  one  who  hath  all 
 
330 
 
 Thesaurus  Theologicus. 
 
 the  attractives  of  love  in  Himself,  being  the  su- 
 preme, the  only  chiefest  good  ;  an  ocean  of  all 
 beauty  and  loveliness  in  Himself,  and  the  fountain 
 of  all  that  is  in  any  creature.  His  person  is  amiable, 
 His  Son,  His  word,  His  works,  His  ways,  all 
 amiable,  Ps.  lxxxiv.  1.  All  other  goodness  and 
 loveliness  can  scarce  be  called  a  drop,  a  shadow,  or 
 picture  of  that  infinite  goodness  that  always  flows 
 in  Him.  And  if  there  be  any  friend  in  the  world 
 that  deserves  our  love,  for  what  he  is  in  himself, 
 as  well  as  for  what  he  gives  to  us,  certainly  He  is 
 a  saint's  friend,  into  whose  dear  embracements 
 wThosoever  comes  cannot  but  take  his  fill  of  love. 
 
 6.  A  necessary  friend.    Man's  friendship  is  not  at  all 
 
 necessary ;  a  man  may  not  only  live,  but  well  and 
 happily,  without  it,  but  so  cannot  we  without  God's ; 
 because  we  can  have  nothing,  we  can  do  nothing, 
 we  can  enjoy  nothing  at  all  without  Him.  There 
 is  nothing  can  stand  us  in  stead  or  help  us,  unless 
 God  be  our  friend.  Riches  cannot  help  us,  ho- 
 nours, preferments,  relations,  gifts,  ministers,  ordi- 
 nances, nothing  can  help  us,  unless  God  be  pleased 
 to  help  us.  Without  Him  it  is  not  in  food  to 
 nourish  us,  in  clothes  to  warm  us,  in  relations  to 
 comfort  us,  in  physic  to  heal  us,  in  strongholds  to 
 defend  us,  in  houses  or  gardens  to  delight  us,  in 
 ministers  to  direct  us,  in  ordinances  to  refresh  us. 
 Indeed,  without  Him  nothing  can  do  us  good, 
 with  Him  any  thing  shall  serve  the  turn. 
 
 7.  A  constant  friend.    Not  one  that  will  be  familiar 
 
 with  us  in  prosperity,  and  not  know  us  in  adver- 
 sity ;  not  one  that  now  is  our  friend,  and  anon  our 
 foe.  No !  Whom  God  loves,  He  loves  unto  the 
 end  ;  and  the  ground  of  His  loving  of  us  is  the 
 cause  of  the  constancy  of  His  love  unto  us,  Deut. 
 vii.  8.  Whatsoever  befals  us,  still  He  loves  us. 
 Our  riches  may  be  turned  into  poverty,  our  honour 
 into  reproach,  our  friends  into  foes,  our  health 
 into  sickness,  our  liberty  to  bondage,  but  still  will 
 the  love  of  God  be  towards  us.    Though  all  things 
 
Thesaurus  Theologicus. 
 
 331 
 
 else  fail,  yet  this  our  friend  will  never  leave  us  nor 
 forsake  us,  Heh.  xiii.  5,  6. 
 8.  An  everlasting  friend.  Though  our  other  friends 
 should  keep  promise  with  us,  and  be  constant  to 
 us,  yet  it  is  not  long  ere  they  must  be  taken  from 
 us,  or  we  from  them.  We  must  not  always  live  as 
 we  now  live,  do  what  we  now  do,  nor  enjoy  what  we 
 now  enjoy.  No,  these  things  are  but  creatures,  and 
 therefore  always  at  the  beck  and  command  of  the 
 great  Creator ;  and  so  we  know  not  how  soon  we 
 may  be  deprived  of  them,  but  we  know  we  must, 
 ere  long,  be  commanded  from  them.  These  can- 
 not be  properly  lasting  things,  because  we  can- 
 not say  we  have  them  any  longer  than  just  we 
 see  we  have  them ;  but  this  our  friend  is  a  lasting, 
 an  everlasting  friend,  Jer.  xxxi.  3.  Indeed,  so 
 lasting,  that  eternity  itself  shall  not  destroy,  but 
 discover  and  improve,  His  friendship  more  unto 
 us.  Here  we  can  see  but  small  sparks  to  these 
 flames  of  love  which  then  we  shall  delight  our- 
 selves withal. 
 
 .  Wherein  doth  God  manifest  Himself  to  be  a  friend  to 
 His  people? 
 
 1.  Negatively.    Not  in  these  poor  things  below,  Eccles. 
 
 ix.  1. 
 
 2.  Positively.    Here  I  shall  shew  you  how  every  Person 
 
 in  the  Godhead  is  a  distinct  friend  to  the  Church. 
 1.  God  the  Father. 
 
 1.  In  His  election  of  us,  Isa.  xlv.  4. 
 
 2.  In  His  sending  His  Son  to  die  for  us,  1  John 
 
 iv.  10. 
 
 3.  In  His  compassion  towards  us.    A  father  loves 
 
 his  children,  and  usually  more  than  the  children 
 love  their  father ;  love  rather  descends  than 
 ascends,  1  John  iii.  1.  A  father's  bowels  melt 
 toward  his  children ;  yea,  though  unkind  and 
 unnatural :  as  David  pitied  Absalom,  even  when 
 Absalom  was  up  in  arms  against  him,_Ps.  ciii.13. 
 Hence,  as  a  father  hath  a  great  encounter  in 
 himself  before  he  can  correct  his  child,  so  doth 
 
332 
 
 Thesaurus  Theologicus. 
 
 God  conflict  within  Himself  about  the  chastise- 
 ment of  His  people,  Hos.  xi.  8.  Isa.  xlix.  14,  15. 
 4.  In  making  use  of  all  means  to  bring  us  to  Him- 
 self, Isa.  v.  4. 
 2.  God  the  Son,  Eph.  iii.  18,  19. 
 
 1.  He  was  our  friend  when  upon  earth. 
 
 1.  In  His  birth  and  incarnation.     He  was  not 
 
 born  in  a  palace,  but  a  common  inn  ;  not  in 
 the  guest-chamber,  but  stable,  there  being  no 
 room  for  such  poor  guests  as  they  in  the  inn, 
 Luke  ii.  7.  He  that  was  clothed  with  glory, 
 now  was  wrapped  in  swaddling-clothes  ;  He 
 that  laid  the  foundations  of  the  earth,  is  now 
 Himself  laid  in  a  manner. 
 
 2.  His  life  and  conversation. 
 
 3.  His  death  and  passion,  Rom.  v.  6,  7.    Thus  the 
 
 Light  of  the  World  was  extinguished,  the 
 Health  wounded,  the  Comfort  grieved,  Life 
 killed,  and  our  Redeemer  condemned. 
 Considering, 
 
 1 .  AY  ho  it  was. 
 
 2.  What  it  was. 
 
 3.  By  whom  it  was. 
 
 4.  For  whom  it  was,  Rom.  v.  8.  Isa.  liii.  3. 
 
 4.  His  merit  and  satisfaction.    He  hath  merited, 
 
 1.  Remission  of  our  sins,  and  the  justification  of 
 
 our  persons,  Eph.  i.  7.  Rev.  i.  5. 
 
 2.  Adoption  into  God's  family,  Gal.  iv.  4,  5. 
 
 3.  Acceptation  of  our  performances. 
 
 4.  Redemption  of  our  souls  from  sin,  wrath,  the 
 
 curse  of  the  law,  death,  Satan,  this  evil 
 world,  and  earth,  Tit.  ii.  14. 
 
 5.  The  donation  of  His  Spirit  to  us,  Gal.  iii.  14. 
 
 6.  Admission  into  heaven,  Heb.  x.  19. 
 
 2.  He  is  &  friend  now  He  is  in  heaven. 
 
 1.  In  interceding  for  us,  Isa.  liii.  12.  1  John  ii.  1. 
 
 Heb.  vii.  25. 
 
 2.  In  presenting  our  performances  to  the  Father, 
 
 Rev.  viii.  3.  1  Pet.  ii.  5. 
 
 3.  In  preparing  a  place  for  us,  John  xiv.  3. 
 
Thesaurus  Theologicus. 
 
 333 
 
 4.  In  preparing  us  for  that,  place,  John  xvi.  7. 
 
 Rom.  viii.  34,  35. 
 
 5.  In  securing  us  from  all  oppositious  charges, 
 
 accusations,  Sec.  John  xvii.  15. 
 
 6.  In  receiving  our  souls  when  we  go  hence,  Acts 
 
 vii.  59. 
 
 3.  God  the  Spirit  is  our  friend. 
 
 1.  In  the  illumination  of  our  understandings,  Eph.  i. 
 
 17,  18. 
 
 2.  Conviction  of  our  sins,  John  xvi.  8. 
 
 3.  Mortification  of  our  corruptions,  Rom.  viii.  13. 
 
 4.  Sanctification  of  our  natures,  Ezek.  xxxvi.  25. 
 
 5.  Direction  of  us  in  duty,  and  helping  us,  Rom.  viii. 
 
 14,  26. 
 
 6.  Consolation  of  our  hearts,  John  xiv.  16. 
 
 Use  I. 
 
 1.  Inference. 
 
 If  God  be  a  f  riend  to  a  saint,  then  He  is  an  enemy  to 
 a  sinner ;  a  sinner  is  an  enemy  to  Him,  and  He  is  an 
 enemy  to  a  sinner  :  they  hate  God,  and  God  hates 
 them,  as  God  is  said  to  have  loved  Jacob  and  hated 
 Esau,  Rom.  ix.  13.  So  He  loves  every  righteous,  and 
 hates  every  wicked,  man  in  the  world ;  He  hates  his 
 person,  performances,  thoughts,  words,  actions,  yea, 
 religious  duties,  Amos  v.  21.  O  the  woful  condition 
 of  an  unrepenting  sinner !  He  hath  not  only  the 
 devil,  but  God  Himself  too,  for  his  enemy  ;  and  as, 
 "  if  God  be  for  us,  who  can  be  against  us  ?  "  so,  if  God 
 be  against  us,  who  can  be  for  us  ?  If  God  hate  thee, 
 what  can  all  thy  friends  do  for  thee  ?  Be  where  thou 
 wilt,  do  what  thou  canst,  thou  wilt  still  have  an  angry 
 God  frowning  upon  thee,  and  manifesting  His  de- 
 served hatred  against  -thee.  An  enemy  thou  wilt 
 have,  that  can  turn  all  thy  comforts  into  troubles,  all 
 thy  seeming  mercies  into  real  miseries,  thy  plenty 
 into  poverty,  thy  health  into  sickness,  thy  life  into 
 death,  and  all  thy  friends  into  perfect  enemies,  when- 
 soever Himself  pleaseth.  O  what  a  glorious  friend 
 hath  every  saint !  what  a  dreadful  enemy  hath  every 
 sinner  ! 
 
334 
 
 Thesaurus  Theologicus. 
 
 2.  Consolation. 
 
 Is  God  our  friend?    O  what  comfort,  what  support, 
 what  refreshment,  what  reviving,  doth  this  afford  to 
 the  children  of  God  !  who,  though  they  cannot  say 
 Such  great  persons  love  me,  my  neighbours  respect 
 me,  they  that  are  about  me  are  friends  unto  me ;  yet 
 they  can  say,  God  the  Father  loves  me,  the  Son  and 
 Holy  Ghost  love  me,  every  Person  in  the  sacred 
 Trinity  is  a  distinct  and  cordial  friend  unto  me.  And 
 what  if  the  creatures  hate  thee,  when  thy  Creator 
 loves  thee?    What  if  man  despised  thee,  when  God 
 Himself  respects  thee  ?     What  if  all  thy  fellow- 
 worms,  that  creep  and  crawl  with  thee  upon  the  face 
 of  the  earth,  be  thy  bitter  enemies,  when  the  glorious 
 Deity  that  reigns  in  the  highest  heavens  is  thy  friend? 
 What  condition  canst  thou  be  in,  what  dispensation 
 canst  thou  be  under,  but  still  this  one  truth  will  give 
 comfort  and  consolation  to  thee?    It  will  comfort 
 thee.    What  will  it  comfort  thee  against?    Why  it 
 will  comfort  thee  against  the  multitude  of  thy  trans- 
 gressions, the  power  of  thy  corruptions,  the  greatness 
 of  thy  wants,  the  violence  of  temptations,  the  sharp- 
 ness of  afflictions,  yea,  and  the  terrors  of  death  itself. 
 1.  The  multitude  of  thy  transgressions.     It  is  the 
 thoughts  of  sin  that  are  the  most  cutting  and 
 killing  to  a  child  of  God,  even  of  those  sins 
 whereby  he  hath  transgressed  God's   holy  laws, 
 grieved  His  Holy  Spirit,  wounded  his  Saviour, 
 displeased  his  Father,  and  incensed  the  great  God 
 against  himself ;  that  he  was  born  a  sinner,  and 
 hath  lived  a  sinner ;  yea,  that  every  faculty  of  his 
 soul  and  member  of  his  body  hath  hitherto  been 
 but  as  an  instrument  of  sin,  &c,  sinning  in  all 
 places,  companies,  and  employments  :  this  makes 
 him  weep  in  secret,  and  mourn  before  God.  But 
 when  such  thoughts  possess  thy  heart,  consider, 
 1 .  God  is  thy  friend,  and  so  He  will  pardon  these 
 and  all  thy  sins.    Though  thou  hast  committed 
 many  sins  against  God,  yet  God  thy  friend  will 
 pardon  them  all  to  thee,  if  thou  dost  but  repent 
 
Thesaurus  Theohgicus. 
 
 335 
 
 of  them  all  before  Him.  He  will  not  be  thy 
 judge,  but  thy  father,  thy  friend.  "  Love  cover- 
 eth  a  multitude  of  sins,"  1  Pet.  iv.  8  ;  yea,  "  all 
 sins,"  Prov.  x.  12.  God  hates  thy  sin,  but  still 
 He  loves  thy  person. 
 2.  Christ  is  thy  friend,  too  ;  and  so  thy  sins  shall 
 not  only  be  pardoned  by  God  the  Father,  but 
 also  thy  person  justified  by  Christ  the  Son. 
 They  shall  be  pardoned  by  the  Father,  because 
 expiated  by  the  Son.  What  sins  thou  art  guilty 
 of,  Christ  hath  made  satisfaction  for  :  He  died 
 that  thou  mightest  live,  He  was  wounded  that 
 thou  mightest  be  healed,  He  was  punished  that 
 thou  mightest  be  spared,  He  was  condemned 
 that  thou  mightest  be  acquitted,  He  was  crucified 
 by  men  that  thou  mightest  be  glorified  by  God. 
 By  this  means  it  is  that  all  the  sins  that  we 
 truly  repent  of  Christ  hath  certainly  purchased 
 a  pardon  for  ;  and  as  thy  sins  are  laid  upon 
 Him,  so  shall  His  righteousness  be  laid  upon 
 thee :  by  which  means,  though  thou  beest  in 
 thyself  a  sinner,  yet  shalt  thou  be  accepted  of  as 
 a  righteous  person  by  the  righteousness  of  Christ 
 imputed  to  thee.  Hence  it  is  that,  though  there 
 be  none  that  ever  lived  upon  the  face  of  the 
 earth  but  were  guilty  of  many  sins,  yet  there  are 
 many  we  have  read  of  whom  God  accounted  and 
 called  righteous  :  Abel,  Matt,  xxiii.  35  ;  Noah, 
 Gen.  vii.  1 ;  Lot,  2  Pet.  ii.  8  ;  and  so  Abraham, 
 David,  &c.  Nay,  in  Christ  we  are  not  only 
 made  righteous,  but  righteousness  itself,  yea, 
 "  the  righteousness  of  God,"  2  Cor.  v.  21.  And 
 hence  it  is  that  .God  is  still  our  friend.  And 
 further,  as  our  own  performances  cannot  make 
 Him  our  friend,,  so  neither  will  our  sins  make 
 Him  our  enemy,  if  we  do  but  repent  of  them 
 and  turn  from  them. 
 .  Against  the  power  of  thy  corruptions.  Thy  provo- 
 cations are  not  only  many,  but  thy  corruptions 
 strong ;  thy  life  hath  not  only  been  sinful,  but  thy 
 
336 
 
 Thesaurus  TJieologicus. 
 
 very  heart,  and  soul,  and  nature,  and  all  is  sinful. 
 Consider,  God  is  thy  friend,  and  so  both  can  and 
 will, 
 
 1 .  Subdue  thy  corruptions  under  thee.   Though  they 
 
 be  too  strong  for  thee,  they  are  not  too  strong 
 for  Him  ;  though  they  worst  thee,  He  can 
 conquer  them,  and  drown  them  all  in  Christ's 
 blood,  as  easily  as  He  did  the  Egyptians  in  the 
 Red  Sea.  Be  not,  therefore,  so  much  troubled 
 at  the  strength  of  thy  corruptions,  as  comforted 
 with  the  power  of  thy  friend,  thy  God  ;  and  not 
 only  thy  friend,  but  their  enemy. 
 
 2.  He  will  not  only  subdue  thy  sins  under  thee,  but 
 
 implant  the  contrary  graces  in  thee  ;  as  He  will 
 not  only  pardon  thy  transgressions,  but  justify 
 thy  person,  so  He  will  not  only  subdue  thy 
 corruptions,  but  sanctify  thy  nature :    so  that 
 where  sin  before  domineered,  now,  the  contrary, 
 grace  shall  reign.    He  will  not  only  deaden 
 thee  to  sin,  but  quicken  thee  with  grace  ;  not 
 only  rend  thy  heart  from  earth,  but  raise  it  up 
 to  heaven  ;  not  only  take  off  thy  affections  from 
 the  world,  but  raise  them  up  unto  Himself ;  not 
 only  keep  thee  from  being  a  rebellious  sinner, 
 but  make  thee  a  glorious  saint.     And  thus, 
 though  thou  wast  covetous,  He  can  make  thee 
 liberal;   carnal,  He  can  make  thee  spiritual; 
 earthly,  heavenly  ;  deceitful,  upright ;  passion- 
 ate, meek  ;    proud,   humble  ;    idle,   diligent ; 
 careless,  watchful.     Yea,  though   thou  beest 
 dead,  yet  He  can  quicken  thee ;  and  as  He  can, 
 so  He  will,  for  He  is  thy  friend. 
 3.  Against  the  violence  of  temptations.    Whilst  we  are 
 in  this  world,  we  have  not  only  inward  but  out- 
 ward enemies  to  encounter  and  grapple  with  ;  not 
 only  a  wicked  heart  within  us,  but  a  wicked  devil 
 continually  about  us,  ready  each  moment  to  en- 
 snare our  souls  in  sin  :  and  be  sure,  the  weaker 
 our  corruptions  are,  the  stronger  will  our  tempta- 
 tions be.    So  that  they  who  have  the  most  of  God 
 
Thesaurus  Theologicus. 
 
 337 
 
 within  them,  shall  be  sure  to  have  the  devil  most 
 against  them.  You  never  see  him  so  hot  against 
 a  formal  sinner  as  against  a  real  saint.  He  looks 
 upon  sinners  as  surely  his  already,  and  therefore 
 need  not  strive  to  make  them  so.  They  are  more 
 desirous  to  be  tempted  by  him,  than  he  is  to  be 
 tempting  them ;  nay,  they  often  tempt  him  to 
 tempt  them ;  and  thus  the  devil  is  often  himself 
 tempted  by  sinners.  But  be  sure  saints  are  often 
 tempted  by  him,  and  the  more  holiness  any  have 
 received  from  God,  the  more  temptations  shall 
 they  find  from  Satan.  Never  any  more  righteous 
 than  the  first  and  second  Adam,  and  we  read  of 
 none  so  much  tempted  by  the  devil  as  they  ;  and 
 it  is  observable,  we  never  read  of  the  devil's  tempt- 
 ing Adam  after,  but  only  before,  his  fall.  And  we 
 never  read  of  any  such  strong  temptations  laid 
 against  any  one  as  against  our  Saviour,  who  was 
 perfectly  void  of  sin.  And  as  he  began  with 
 Christ,  so  he  goes  on  with  Christians;  as  he  fought 
 against  Christ,  the  captain  of  our  salvation,  so 
 doth  he  against  us  who  fight  under  His  banner. 
 So  that  as  we  can  never  expect  to  be  freed  from 
 all  our  own  corruptions,  so  neither  from  Satan's 
 temptations  till  we  come  to  heaven.  He  will  still 
 be  battering  and  assaulting  us  so  long  as  we  are 
 upon  earth,  tempting  us  to  sin,  or  troubling  us  for 
 it,  fighting  against  both  our  graces  and  our  com- 
 forts; insomuch  that  the  saints  themselves  are 
 often  like  to  be  worsted  by  him,  and  to  say,  as 
 David  did  of  Saul,  "  I  shall  one  day  fall  by  the 
 hand"  of  Satan  [1  Sam.  xxvii.  1].  But  comfort 
 yourselves ;  consider, ' 
 1.  Your  friend  is  above  your  enemy,  and  hath  him 
 always  in  a  chain,  so  that  he  can  do  nothing 
 without  His  permission.  Thy  best  friend  is 
 above  thy  worst  foe,  and  thy  foes  can  do  nothing 
 without  first  obtaining  leave  from  thy  friend. 
 The  devil  could  not  touch  Job's  goods  till  he 
 had  received   commission   from   God,  neither 
 
 z 
 
338 
 
 Thesaurus  Theologicus. 
 
 could  he  touch  his  body  till  he  had  renewed  his 
 commission.  He  could  do  nothing  more  than 
 just  what  God  had  given  him  leave  to  do.  Nay, 
 there  are  no  less  than  four  links  in  one  chain, 
 Rev.  ii.  10.  1 .  "  Some,"  not  most,  or  all ;  2.  "  into 
 prison,"  not  into  fire,  sea,  hell  ;  3.  "  tried,"  not 
 damned,  racked,  torn,  punished  ;  4.  "  ten  days," 
 not  a  month,  year,  age,  for  ever,  but  only  "  ten 
 days." 
 
 2.  As  thy  friend  is   above  thine   enemy,  so  He 
 
 never  suffers  thy  enemy  to  tempt  thee  but  He 
 Himself  will  be  present  to  aid  and  assist  thee : 
 He  will  either  bring  down  the  temptation  to  thy 
 strength,  or  bring  up  thy  strength  to  the  tempt- 
 ation. And  so,  though  He  give  him  leave  to 
 encounter  thee,  He  will  never  give  him  leave  to 
 conquer  thee ;  to  tempt  thee,  not  to  destroy 
 thee,  1  Cor.  x.  13.  Eph.  vi.  16;  and  therefore 
 He  will  still  be  supporting  thee  with  faith. 
 
 3.  He  will  not  only  see  that  the  devil  may  not  con- 
 
 quer thee,  but  that  thou  mayest  conquer  him,  by 
 turning  all  his  intended  evils  into  real  goods, 
 and  all  his  temptations  into  advantages.  Seve- 
 ral advantages  there  are  which  God  will  give 
 thee,  from  the  devil's  tempting  of  thee. 
 
 1.  Make  thee  conformable  to  Christ. 
 
 2.  Teach  thee  how  to  help  and  succour  others, 
 
 Luke  xxii.  32  ;  of  patients  they  become  phy- 
 sicians. 
 
 3.  Put  thee  upon  the  exercise  of  thy  faith.  This 
 
 warfare  keeps  thy  heavenly  armour  from 
 rusting. 
 
 4.  Give  thee  occasion  of  joy  and  triumph ;  no 
 
 battle,  no  victory ;  no  fight,  no  conquest ;  no 
 
 temptation,  no  triumph. 
 4.  Against  the  greatness  of  thy  wants.  Whilst  upon 
 earth  a  saint  hath  still  his  wants,  spiritual,  tem- 
 poral, outward,  inward,  soul,  and  body  wants; 
 against  all  which  God  is  our  friend  and  great  com- 
 fort.   Our  outward  and  temporal  wants,  as  none 
 
Thesaurus  Theologicus. 
 
 339 
 
 truly  hath  more,  so  none  commonly  wants  more, 
 than  a  Christian.  Sometimes  he  wants  food, 
 sometimes  raiment,  health,  strength,  liberty,  a 
 good  name ;  always  something.  But  here  is  com- 
 fort against  them  all.  Considering, 
 
 1.  His  friend  can  supply  all  his  wants  by  His  or- 
 
 dinary providence,  or  His  extraordinary  power; 
 so  that  he  is  sure  never  to  want  any  thing  that  is 
 good  so  long  as  God  Himself  can  help  him  to 
 it,  Ps.  xxxiv.  10.  When  the  Israelites  were  in 
 wants  and  straits,  God  commanded,  and  the 
 Red  Sea  shrunk  up  together  to  give  them  way, 
 the  heavens  rained  them  bread,  the  rocks  ran 
 them  water,  the  clouds  directed  their  passage, 
 their  garments  waxed  not  old,  neither  did  their 
 feet  swell,  for  forty  years  together.  But  thou 
 mayest  say  thou  wantest  health  and  strength, 
 yea,  food  and  raiment.  Why,  it  is  because  they 
 are  not  good  for  thee.  Thou  wantest  health,  be- 
 cause health  is  not  good  for  thee  ;  riches,  ho- 
 nours, pleasures,  relations,  children,  because 
 they  are  not  good  for  thee.  It  is  better  for  thee 
 to  want  them  than  to  have  them  ;  therefore  art 
 thou  denied  them,  Ps.  lxxxiv.  1 1  ;  therefore  say, 
 Ps.  xxiii.  1. 
 
 2.  Thy  God,  thy  friend,  will  be  instead  of  all  things  un- 
 
 to thee,  which  can  be  wanted  or  desired  by  [thee  :] 
 thy  health  in  sickness,  thy  strength  in  weakness, 
 thy  honour  in  disgrace,  glory  in  reproach,  riches 
 in  poverty,  comfort  in  trouble,  liberty  in  bond- 
 age, consolation  in  afflictions,  rock  in  tempests, 
 support  in  trials,  thy  light  in  darkness,  and  thy 
 life  in  the  very  shadow  of  death.  Nothing  that 
 can  be  promised  by  God  to  thee,  or  expected  by 
 thee  from  God,  but  thou  hast  it  in  having  Him 
 to  be  thy  God,  thy  friend,  whilst  thou  canst  say, 
 This  is  my  beloved,  and  this  is  my  friend.  Nay, 
 thou  hast  not  only  as  much,  but  more,  than  if  thou 
 hadst  all  things  in  the  world  besides,  as  1  Sam. 
 i.  18.   So,  "  Why  weepest  thou  V   Why  art  thou 
 
340 
 
 Thesaurus  Theologicus. 
 
 troubled  ?  Why  is  thy  heart  grieved  ?  Why  is 
 thy  spirit  disquieted  ?  Is  not  the  Lord  better 
 unto  thee  than  ten  such  worlds  as  these  are? 
 5.  Against  the  sharpness  of  afflictions.  As  sinners  in 
 hell  have  not  only  poena  damni,  but  sensus ;  so 
 have  saints  on  earth,  malum  damni  et  sensus :  they 
 not  only  want  many  seeming  goods,  but  undergo 
 many  seeming  evils  ;  they  not  only  want  riches,  but 
 are  pinched  with  poverty ;  not  only  want  ease,  but 
 are  racked  with  pains ;  not  only  want  friends, 
 but  are  trampled  upon  by  their  enemies  ;  yea,  com- 
 monly, the  more  religion  a  man  hath  in  him,  the 
 more  afflictions  lie  upon  him,  Ps.  xxxiv.  19.  Deus 
 unicum  habuit  filium  sine  peccato,  nullum  sine  fla- 
 gello.  We  must  bear  the  cross  before  we  wear  the 
 crown,  we  must  be  afflicted  before  glorified.  But 
 here  is  comfort  : 
 
 1.  These  afflictions  come  from  thy  friend,  yea,  the 
 
 best  friend  thou  hast  in  all  this  world ;  thy 
 Maker,  Saviour,  Father,  Comforter,  God. 
 They  are  not  the  wounds  of  an  enemy,  but  only 
 the  strokes  of  &  friend.  He  doth  not  strike  thee 
 because  He  hates  thee,  but  He  therefore  strikes 
 thee  because  He  loves  thee ;  He  therefore  lays 
 these  afflictions  upon  thee,  because  He  is  a  real 
 friend  unto  thee,  Amos  iii.  2.  Ps.  cxix.  75. 
 Whether  God  gives  a  sinner  riches,  or  takes 
 them  away,  it  is  in  anger,  Hos.  xiii.  11.  So, 
 whether  He  gives  a  saint  comfort,  or  takes  it 
 away,  it  is  in  love. 
 
 2.  There  is  no  affliction  lies  upon  thee,  but  still  thou 
 
 hast  this  thy  friend  present  with  thee,  Isa. 
 xli.  10;  to  comfort,  support,  and  keep  thee  up 
 with  His  consolations,  yea,  "  strong  consolations," 
 Heb.  vi.  18. 
 
 1.  To  pity  thee,  Isa.  lxiii.  9.    He  smarts  in  thy 
 
 pains,  bleeds  in  thy  wounds,  grieves  at  thy 
 sorrows,  is  afflicted  in  thy  afflictions. 
 
 2.  To  support  thee  under  them,  Isa.  xli.  10,  13,  14. 
 
 God's    gracious    presence    is    an  assisting, 
 
Thesaurus  Theologicus. 
 
 341 
 
 strengthening,  supporting  presence.  If  God 
 be  with  us,  how  easily  may  we  do  or  suffer 
 any  thing  ! 
 
 3.  To  keep  off  the  evil  of  their  afflictions,  so  that 
 
 by  His  presence  they  are  rather  shadows  than 
 real  afflictions,  2  Cor.  vi.  8,  9,  10. 
 
 4.  To  suit  His  comforts  to  their  troubles,  Heb.  vi.  18. 
 
 5.  To  do  them  good  by  their  afflictions,  and  to  do 
 
 thee  good  by  afflictions ;  the  nail  shines 
 brighter  by  wearing,  the  pomander  smells 
 sweeter  by  rubbing,  camomile  grows  better 
 by  treading,  Heb.  xii.  10.  Hereby  they  are 
 convinced,  humbled,  proved,  strengthened, 
 excited  to  duty. 
 
 6.  To  deliver  them,  2  Tim.  iv.  17.  Ps.  xci.  15. 
 
 6.  Against  the  terrors  of  death  :  death  is  that  wherein 
 all  afflictions  meet,  and  therefore  is  accounted  the 
 king  of  terrors.  There  is  nothing  so  near  and 
 dear  unto  us  on  earth  but  we  must  part  with  at 
 death,  estates,  preferments,  friends,  and  all.  But 
 here  is  comfort  against  that : 
 
 1 .  God  will  prepare  thee  for  it. 
 
 2.  Thou  hast  &  friend  that  will  be  with  thee  in  death 
 
 as  well  as  life. 
 
 1.  To  conquer  the  temptations, 
 
 2.  Allay  the  fears,  Ps.  xxiii.  4,  and 
 
 3.  Sweeten  the  very  pangs,  of  death  itself,  1  Cor. 
 
 xv.  55.  God  hath  taken  out  all  the  venom, 
 poison,  curse,  sting,  mischief,  and  evil  of  death  ; 
 and  all  because  He  hath  pardoned  their  sins, 
 and  all  in  Christ :  so  that,  though  we  may 
 tremble  when  we  look  down  upon  the  curse 
 of  death,  yet  we  may  triumph  when  we  look 
 up  to  the  cross  of  Christ,  who,  by  dying,  hath 
 killed  death,  hath  buried  the  grave  by  being 
 buried  in  it ;  and,  by  submitting  to  this  king 
 of  terrors,  He  triumphed  over  him  ;  and  if 
 Christ  hath  conquered  death,  certainly  death 
 shall  never  conquer  thee.  Hence,  though  of 
 sinners  it  may  be  said  they  are  death's  ser- 
 
342 
 
 Thesaurus  TJteologicus. 
 
 vants,  slaves,  captives,  yet  of  saints  it  is  said, 
 death  is  theirs,  1  Cor.  iii.  22 ;  their  friend, 
 not  foe ;  rest,  not  labour  ;  messenger  of  peace, 
 not  king  of  terrors;  dissolution,  not  destruc- 
 tion ;  their  gain,  not  loss  ;  their  advantage, 
 not  misery. 
 
 3.  Thou  hast  a  friend  that  will  receive  thee  from  it 
 when  thou  diest,  so  that  death  to  thee  shall  be 
 but  an  entrance  into  life.  At  death  a  sinner 
 goes  to  the  worst  of  his  enemies,  Satan ;  a  saint 
 to  the  best  of  his  friends,  God.  Never  was  any 
 of  you  so  welcome  to  any  friend  on  earth  as 
 your  soul  will  then  be  welcome  to  your  friend  in 
 heaven.  Then  write  upon  all  thy  losses,  crosses, 
 vexations,  afflictions,  pains,  diseases,  corruptions, 
 temptations,  bonds,  reproaches,  poverty,  and  the 
 forehead  of  all  thy  sufferings,  M  Still  God  is  my 
 friend." 
 
 Use  II. 
 
 Exhortation. 
 
 Is  God  a  friend  to  you  ?  be  you  a  friend  to  Him.  Doth 
 He  love  you?  do  you  love  Him.  Is  He  your  friend? 
 let  Him  be  your  beloved  too.  And  O  that  I  knew 
 what  words  to  take  unto  myself,  whereby  I  might 
 prevail  with  you  to  love  God  !  This  is  one  end  of 
 my  choosing  this  text,  and  this  is  the  great  errand 
 which  the  King  of  Glory  sent  me  about  this  day 
 unto  you,  even  to  bespeak  your  love  and  affection  to 
 Himself ;  that  you  would  loosen  your  hearts  from  the 
 creatures,  and  fasten  them  upon  the  glorious  Creator; 
 that  you  would  rend  your  affections  from  sin,  and  fix 
 them  upon  God  ;  and  that  you  would  love  Him,  not 
 with  some,  but  with  all  your  hearts,  and  souls,  and 
 might,  and  mind,  Deut.  vi.  5  ;  that  you  would  love 
 Him,  not  only  above  some  things,  or  many  things,  or 
 most  things,  but  above  all  things  in  the  whole  world; 
 above  your  estates,  relations,  treasures,  honours,  pre- 
 ferments, health,  and  life  itself.  This  is  the  end  of 
 my  preaching  and  your  hearing  ;  this  is  the  end 
 why  the  word  was  written,  Christ  crucified,  ministers 
 
Thesaurus  Theologicus. 
 
 343 
 
 ordained,  ordinances  instituted,  the  Spirit  promised, 
 even  to  deaden  your  affections  to  the  world,  and  to 
 inflame  your  hearts  with  love  to  God.  I  fear  you  all 
 think  you  love  God  well  enough  already,  and  that  it 
 is  in  vain  to  heap  up  arguments  to  persuade  you  to 
 it.  Did  you  love  Him,  indeed,  as  well  as  you  think 
 you  love  Him,  or  would  seem  to  love  Him,  the  work 
 would  be  done  to  my  hand,  and  I  need  not  spend  my 
 breath  to  blow  up  the  fire  of  your  love  to  God. 
 Before,  therefore,  I  bring  motives  to  stir  you  up  to 
 love  God  above  all  things,  give  me  leave  to  convince 
 you  that  as  yet  you  scarce  love  Him  above  any  thing ; 
 for  before  I  have  convinced  you  that  you  do  not  love 
 Him  enough,  it  is  in  vain  for  me  to  persuade  you  to 
 love  Him  more  than  you  do.  All  ye,  therefore,  that 
 think  you  love  God  well  enough  already,  consider 
 with  me  these  following  particulars,  and  then  tell  me 
 whether  you  think  in  your  consciences  you  love  Him 
 as  you  ought  to  do;  for,  did  you  love  Him  above  all 
 things, 
 
 1.  You  would  prefer  Him  before  all  things.  It  is 
 apprehended  goodness  that  is  the  ground  of  real 
 love ;  our  affections  to  a  thing  always  are  accord- 
 ing to  our  apprehensions  of  it ;  and  therefore  the 
 better  we  think  any  thing  to  be,  the  more  we  love 
 it ;  and  the  more  we  love  any  thing,  the  better  we 
 think  it  to  be ;  and,  by  consequence,  the  things 
 we  love  most  we  think  best.  And  so  we  shall 
 prefer  Him  before  that  we  love  above  all  other 
 things  ;  and  therefore,  if  we  love  God,  as  we  ought 
 to  do,  above  all  things,  we  shall  account  of  Him 
 and  prefer  Him  before  all  things  too.  But,  alas  ! 
 we  that  pretend  to  love  God  above  all  things,  how 
 do  we  prefer  all  things  before  God  !  The  covetous 
 man  prefers  his  riches  before  God,  the  voluptuous 
 man  his  pleasures,  the  ambitious  man  his  honours, 
 the  sensual  man  his  flesh ;  yea,  do  we  not  most,  if 
 not  all,  prefer  our  sins,  our  very  sins,  before  God  ? 
 And  is  this  to  love  God  above  all  things  ?  or  is  it 
 not  to  love  all  things,  yea,  sin  itself,  which  is  worse 
 
344 
 
 Thesaurus  Theologicus. 
 
 than  nothing,  before  Him?  Tell  me,  which  of  you 
 but  love  the  world,  the  riches  of  the  world,  the 
 preferments  of  the  world,  the  possession,  friend- 
 ship, delights  of  the  world  ?  And  can  we  love  the 
 world  and  God  too?  Xo:  1  John  ii.  15.  Jam.  iv.  4. 
 And,  alas,  how  evidently  do  most  men  prefer  and 
 love  the  world  before  God !  God  bids  them  repent, 
 believe,  obey,  seek,  serve,  and  honour  Him,  with  all 
 their  hearts ;  but  they  have  this  worldly  business 
 to  follow,  that  worldly  employment  to  look  after, 
 and  this  keeps  them  from  hearkening  to  God's 
 will  or  obeying  His  word.  God  saith  He  must  be 
 glorified,  but  the  flesh  saith  that  must  be  gratified ; 
 God  saith  He  must  be  obeyed,  sin  saith  it  must  be 
 indulged;  God  saith  He  must  be  served,  the  world 
 it  must  be  sought  after.  Xow  tell  me,  which  of 
 these  do  you  most  hearken  to  and  prefer  ?  Is  it 
 not  the  flesh,  sin,  and  the  world  ?  Is  it  not  the 
 world's  trinity  (pardon  the  expression)  that  all 
 men  naturally  adore — pleasure,  profit,  and  honour? 
 AT  hat  running  and  riding,  what  labouring  and 
 toiling,  is  there  !  what  compassing  both  sea  and 
 land !  what  endangering  and  hazarding  of  lives  in 
 the  world  !  And  what  is  all  this  stir  and  bustle  in 
 the  world  for  ?  Is  it  to  serve  God,  to  make  sure  of 
 heaven,  or  to  get  an  inheritance  in  the  land  of 
 Canaan  ?  Alas  !  these  things  are  seldom  thought 
 of,  never  sought  after.  !Xo,  no,  all  this  that  we  see 
 in  the  world  is  only  for  the  world  —  to  get  a  house 
 or  land,  more  of  or  a  higher  place  upon  this  dung- 
 hill, earth.  And  tell  me  what  is,  if  this  be  not,  to 
 look  for  all  things  before  God,  to  prefer  all  things 
 above  Him,  and  so  to  love  all  things  more  than 
 God,  instead  of  loving  God  more  than  all  things  ? 
 Search,  therefore,  into  your  hearts,  and  try  your 
 reins ;  let  not  your  subtle  enemy  deceive  you,  let 
 not  your  own  sinful  hearts  delude  you,  into  a  vain 
 persuasion  that  you  love  God,  till  you  esteem  Him, 
 prefer  Him,  and  look  after  Him,  more  than  after 
 all  things  in  the  world  besides. 
 
Thesaurus  Theologicus. 
 
 345 
 
 2.  You  would  think  of  Him  more  than  all  things.  If 
 
 our  affections  be  really  towards  Him,  our  thoughts 
 will  be  constantly  upon  Him,  Ps.  ix.  14;  cxix.  97. 
 David  was  a  man  full  of  love  to  God,  and  he  was 
 always  thinking  of  Him,  Ps.  cxxxix.  18  ;  whereas, 
 what  is  there  in  the  world  that  we  think  of  less 
 than  God? 
 
 3.  You  would  fear  Him  more  than  all  things,  His 
 
 frowns,  His  displeasure,  anger,  justice,  yea,  and 
 mercy  too,  Ps.  cxxx.  4. 
 
 4.  Hope  in  Him  more  than  all  things.    We  cannot 
 
 love  God  unless  we  know  Him,  Ignoti  nulla  cupido; 
 and  so  we  cannot  know  Him  but  we  shall  trust  in 
 Him,  Ps.  ix.  10.  Nay,  did  we  know  God  aright, 
 we  should  trust  Him  more  when  there  is  no  means 
 visible ;  than  all  the  world  besides,  when  all  means 
 possible  are  at  hand  ;  because  no  means  can  be 
 means  to  any  good  without  Him  :  any  thing  shall 
 do  with  Him. 
 
 5.  Grieve  for  His  absence  and  displeasure  more  than 
 
 all  things.  Nothing  is  such  a  joy  unto  us  as  to  be 
 present  with,  nothing  such  a  torment  as  to  be 
 absent  from,  them  we  love.  Hence  David  was  so 
 much  troubled  when  forsaken  of  God  ;  God's  pre- 
 sence was  all  his  comfort,  and  His  absence  all  his 
 sorrow,  Ps.  xiii.  1,  2  ;  lxxxviii.  14, 15, 16,  17.  So 
 Job,  vi.  2,  3,  4. 
 
 6.  Rejoice  in  Him  above  all  things.    As  there  is  no 
 
 joy  but  what  proceeds  from  love,  so  there  is  no 
 love  but  what  issues  forth  itself  into  joy.  There 
 are  three  acts  which  love  naturally  exerciseth  upon 
 the  object  beloved. 
 
 1.  Benevolence,  or  well-willing  to  it;  because  it  is 
 
 lovely  in  itself,  though  it  be  not  as  yet  enjoyed 
 by  me. 
 
 2.  Desire  of  union  to  it,  or  the  enjoyment  of  it. 
 
 Loveliness  in  any  object  draws  the  heart's  affec- 
 tions and  desires  after  it. 
 
 3.  Complacency,  acquiescence,  or  delight  in  this  union 
 
 to,  or  enjoyment  of,  the  thing  we  love ;  so  that, 
 
34b' 
 
 Thesaurus  Thcologieus. 
 
 as  there  is  a  uniting,  so  there  is  also  a  delighting 
 property  in  love,  all  men  naturally  rejoicing  in 
 the  embraeement  of  what  they  love.  And  thus 
 will  it  be  in  our  love  to  God,  if  it  be  real  and 
 sincere  ;  and  if  we  love  Him  more,  we  shall 
 rejoice  in  Him  more  than  in  any  thing,  or  all 
 things,  in  the  world  besides :  so  as  to  rejoice  in 
 Him  when  we  have  nothing,  and  when  we  have 
 all  things  else  to  rejoice  in. 
 
 7.  Desire  Him  more  than  all  things.    As  we  naturally 
 
 rejoice  in  the  thing  we  love,  if  we  have  it,  so  we 
 are  always  desirous  of  it  if  we  want  it ;  and  there- 
 fore, if  we  love  God,  we  shall  desire  God  more 
 than  all  things. 
 
 8.  If  you  loved  God  above  all  things,  you  would  love 
 
 the  godly  above  all  men  ;  for  if  you  loved  Him 
 above  all  things,  you  would  love  Him  in  all  places, 
 even  wheresoever  you  find  Him.  Now  there  is 
 never  a  truly  holy  man  in  the  world,  but  God 
 Himself  dwelleth  in  him  ;  and  therefore  our  affec- 
 tions ought  to  be  placed  upon  Him.  Hence  God 
 Himself,  who  best  knows  what  manner  of  love  He 
 would  have  from  us,  saith,  1  John  iv.  20.  So  that 
 I  can  never  be  said  to  love  God  as  the  best  of 
 goods,  until  I  love  the  godly  as  the  best  of  men. 
 Whereas  who  more  hated,  scorned,  contemned, 
 derided,  afflicted,  trampled  upon,  and  scoffed  at, 
 than  the  godly?    And  is  this  to  love  God? 
 
 9.  Did  you  love  God  above  all  things,  you  would  love 
 
 all  things  belonging  unto  God. 
 
 1.  His  Son. 
 
 2.  His  Spirit. 
 
 3.  His  word. 
 
 1.  Commands. 
 
 2.  Promises. 
 
 3.  Threateninss. 
 
 4.  Ministers. 
 
 5.  Ordinances. 
 1.  Prayer. 
 
 1.  Private. 
 
Thesaurus  Theologicus. 
 
 347 
 
 2.  Public. 
 
 2.  Preaching. 
 
 3.  Sacraments. 
 6.  Providences. 
 
 1.  Mercies. 
 
 2.  Judgments. 
 
 10.  Did  you  love  God  above  all  things,  you  would  en- 
 deavour to  obey  Him  in  all  things.  Nothing  that 
 He  hath  commanded  from  you,  but  you  would 
 endeavour  to  perform  to  Him,  had  you  any  real 
 affection  for  Him,  John  xiv.  15.  The  sincerity  of 
 our  affections  to  God,  and  the  piety  of  our  conver- 
 sations for  Him,  always  go  together.  So  that  we 
 can  never  say  we  love  God  aright,  till  it  is  our  con- 
 stant endeavour  to  please  and  obey  Him  in  every 
 thing  we  think,  speak,  and  do,  through  the  whole 
 course  of  our  lives.  But  how  few  such  are  there 
 in  the  world,  that  endeavour  to  please  God  in 
 every  thing  ?  Indeed,  how  few  that  endeavour  to 
 please  Him  in  any  thing  ?  And  is  this  to  love  God  ? 
 Motives  to  love  God. 
 
 1.  It  is  commanded,  "Thus  saith  the  Lord  of  Hosts," 
 
 Josh,  xxiii.  11.  Ps.  xxxi.  23.  Deut.  vi.  5. 
 
 2.  He  is  the  most  lovely  person  and  being  in  the  world. 
 
 Do  we  love 
 
 1.  Wisdom? 
 
 He  is  the  fountain  of  knowledge,  the  ocean  of  good- 
 ness, the  spring  of  life,  the  principle  of  all  the 
 creatures'  motions,  Ps.  cxlvii.  5.  1  Tim.  i.  17. 
 
 2.  Power? 
 
 The  waters  expect  His  beck,  turning  and  winding 
 as  He  pleaseth.  The  planets  roll  by  His  measure. 
 He  works  and  turns  all  things  with  a  Fiat. 
 
 3.  Riches? 
 
 Sea,  land,  birds,  beasts,  fishes,  all  are  His.  All  that 
 lie  hid  beyond  the  glorious  sun  and  dazzling  stars, 
 all  His. 
 
 4.  Goodness  ? 
 Luke  xviii.  19. 
 
 5.  Pleasure  ? 
 
348 
 
 Thesaurus  Tlieologicus. 
 
 When  there  was  nothing  but  Himself  He  was  brim- 
 ful of  glory,  infinitely  satiated  with  Himself,  being 
 essentially  joy  and  pleasure  to  Himself.  He  had 
 never  the  less  when  He  had  nothing  but  Himself ; 
 nor  hath  He  more  now.  He  hath  made  all  things 
 for  Himself ;  He  is  no  whit  better  for  any  or  all 
 His  creatures. 
 
 6.  Glory? 
 
 They  are  all  eminently,  infinitely,  comprehended  in 
 Him,  Cant.  v.  16. 
 
 7.  Truth? 
 Deut.  xxxii.  4. 
 
 8.  Love? 
 
 1  John  iv.  16. 
 
 3.  He  only  deserves  our  love,  if  we  consider, 
 
 1.  What  He  did  for  us,  in  His  election  of  us  before 
 
 time  was. 
 
 2.  In  His  creation  of  us  at  the  beginning  of  time. 
 
 3.  In  His  redemption  of  us  in  the  fulness  of  time,  John 
 
 iii.  16. 
 
 4.  In  His  preservation  of  us  from  time  to  time. 
 
 5.  In  His  absolution  of  us  at  the  end  of  time. 
 
 6.  In  His  glorification  of  us  when  time  shall  be  no 
 
 more. 
 
 And  to  heighten  His  love,  consider, 
 
 1.  How   little  we  have   deserved  His  love,  Gen. 
 
 xxxii.  10. 
 
 2.  How  much  we  have  deserved  His  hatred. 
 
 4.  Loving  God  above  all  things  is  the  sum  and  ground  of 
 
 all  duty,  without  which  we  neither  do  nor  can  do  any 
 thing,  Mark  xii.  30. 
 
 5.  It  is  the  surest  sign  of  true  grace,  and  the  best  evidence 
 
 of  our  title  to  heaven,  Bom,  viii.  28.  Jam.  i.  12. 
 
 6.  Love  to  God  is  the  way  to  have  love  from  God,  Prov. 
 
 viii.  17. 
 
 7.  All  things  shall  work  for  your  good,  Bom.  viii.  28. 
 
 8.  It  is  your  glory,  as  well  as  duty. 
 If  you  love  God, 
 
 1.  Generally,    keep    His    commandments,    John  xiv. 
 15,  23.  Ps.  xcvii.  10. 
 
Thesaurus  Theologicus. 
 
 349 
 
 2.  Particularly,  manifest  it  in  these  particulars : 
 
 1.  Think  frequently  and  seriously  of  Him. 
 
 1.  Transiently. 
 
 2.  Fixedly. 
 
 2.  Speak  reverently  of  Him,  and  valiantly  for  Him. 
 
 Third  Commandment. 
 
 3.  Pray  fervently  to   Him,  delighting  yourselves  in 
 
 communion  with  Him.  Pray 
 
 1.  In  secret,  Matt.  vi.  6. 
 
 2.  In  your  families,  Josh,  xxiv.  15. 
 
 3.  In  public. 
 
 4.  Take  all  occasions  and  opportunities  to  hear  His 
 
 word  and  law  explained. 
 
 5.  In  all  your  fears  and  dangers  put  your  confidence 
 
 in  Him. 
 
 6.  Improve  your  power  and  authority  for  Him,  over 
 
 your  children,  servants,  and  friends. 
 
 7.  Study  how  to  manage  and  improve  your  estates 
 
 most  advantageously  for  His  glory,  1  Cor,  x.  31. 
 
 8.  Be  willing  to  part  with  any  thing  when  He  calls  for 
 
 it,  Luke  xiv.  26. 
 
 9.  Rejoice  in  Him  in  the  loss  of  every  thing. 
 
 10.  Love  His  children,  1  John  iv.  10. 
 
 11.  Live  above  the  love  of  life  and  fear  of  death. 
 
 12.  Never  think  you  love  God  enough. 
 Labour  to  have  God  to  be  your  friend ;  then 
 
 1.  Angels, 
 
 2.  Saints, 
 
 3.  All  creatures,  Job  v.  23. 
 
 4.  Your  enemies,  shall  be  your  friends. 
 How  shall  we  get  God  to  be  our  friend? 
 
 By 
 
 1.  Repentance. 
 
 2.  Faith. 
 
 3.  Love. 
 
 Do  not  only  endeavour  to  love  God,  and  to  be  loved 
 by  Him,  but  to  know  it  too.  It  is  your  duty  to  love 
 Him,  but  your  comfort  to  know  you  love  Him,  to 
 say,  This  is  my  beloved,  and  this  is  my  friend,  &c. 
 
350 
 
 Thesaurus  Thcologieus. 
 
 Isaiah  i.  2. 
 
 Hear,  0  heavens,  and  give  ear,  0  earth  :  for  the  Lord 
 hath  spoken,  I  have  nourished  and  brought  up  children, 
 and  they  have  rebelled  against  me. 
 
 I.  It  is  God  that  nourishes  and  brings  us  up,  that  made  and 
 
 preserves  us. 
 Uses. 
 
 1.  Did  God  make  us? 
 
 1.  Let  us  admire  Him,  Ps.  cxviii.  23  ;  cxxxix.  1-3. 
 
 2.  Adore  Him,  Ps.  xcv.  6. 
 
 3.  Be  thankful  to  Him. 
 
 2.  Doth  God  preserve  us  ? 
 
 1.  Let  us  acknowledge  our  dependance  upon  Him. 
 
 2.  Let  us  submit  unto  all  His  providences,  1  Sam. 
 
 iii.  18. 
 
 3.  Let  us  be  thankful  to  Him, 
 
 1 .  For  whatsoever  we  have,.  1  Sam.  ii.  6,  7,  8. 
 
 2.  Are. 
 
 3.  Can  do. 
 
 4.  Seeing  God  preserves  us,  let  us  serve  Him,  1  Cor. 
 
 vi.  20. 
 
 5.  Let  us  not  rebel  against  Him. 
 
 II.  Though  it  is  God  that  nourishes  and  brings  us  up.  yet 
 
 naturally  we  all  rebel  against  Him. 
 He  speaks  indeed  of  His  own  peculiar  people,  but  if 
 they  rebel,  certainly  all  the  rest  must  needs. 
 1 .  What  is  it  to  rebel  ? 
 
 1.  To  resist  and  oppose  Him. 
 
 1.  In  ourselves. 
 
 2.  In  others. 
 
 2.  By  refusing  obedience  to  Him. 
 
 1 .  Either  to  the  necessary  precepts  He  commands 
 with  His  own  mouth. 
 
Thesaurus  Theologicus. 
 
 351 
 
 2.  Or  to  the  lawful  injunctions  He  lays  upon  us,  by 
 His  under-officers  in  church  or  state. 
 2.  How  doth  it  appear  that  all  are  rebels  ? 
 
 1.  All  were  tainted  in  Adam. 
 
 2.  All  are  sinners,  Ps.  xiv.  4.  1  John  i.  10. 
 
 3.  All  are  enemies,  Rom.  viii.  7. 
 Use. 
 
 1.  Conviction.    That  we,  in  particular,  are  rebels. 
 There  are  ten  sorts  of  people  that  God  proclaims 
 
 rebels  by  the  mouth  of  His  prophet,  in  this  chapter. 
 And  give  me  leave  to  proclaim  them  so  too,  from 
 the  great  God,  in  this  congregation.  I  fear  none, 
 or  very  few  of  us,  but  shall  be  found  guilty. 
 
 1.  Such  as  know  not  God,  ver.  3. 
 
 2.  That  know,  but  do  not  consider,  ver.  3. 
 
 3.  Such  as  are  corrupters,  ver.  4. 
 
 4.  That  forsake  the  Lord,  ver.  4. 
 
 5.  Such  as  go  backward  from  religion,  ver.  4. 
 
 6.  Such  as  are  not  bettered  by  afflictions,  ver.  5. 
 
 7.  Whose  hands  are  full  of  blood,  ver.  15. 
 
 8.  That  have  no  soundness  in  them,  ver.  6. 
 
 9.  That  are  laden  with  any  iniquity,  ver.  4. 
 
 10.  Such  as  put  him  off  with  outward  performances 
 instead  of  real  worship. 
 
 2.  Exhortation.    That  you  would  no  longer  be  rebels, 
 
 but  loyal  subjects. 
 
 1.  What  folly  and  madness  is  it  for  such  silly  worms 
 
 to  rebel  against  so  great  a  God  !  Job  ix.  4. 
 
 2.  What  an  aggravated  sin  it  is  ! 
 
 1.  It  is  perjury  in  all  that  have  taken  the  oath  of 
 
 allegiance. 
 
 2.  It  is  rebelling  against  Him  who  gives  all  things 
 
 you  have  to  you. 
 
 3.  God  looks  upon  it  as  bad  as  witchcraft,  1  Sam. 
 
 xv.  23. 
 
 3.  What  will  be  the  end  of  it? 
 
 God  will  ere  long  send  His  sergeant,  Death,  to 
 
 arrest  thee,  &c.  Isa.  i.  19,  20. 
 
 What  should  we  do  ? 
 1.  Lay  aside  your  hostile  weapons,   your  sins. 
 
352 
 
 Thesaurus  Theologicus. 
 
 Every  transgression  of  God's  precepts  is  rebel- 
 lion against  His  person,  Isa.  i.  16,  17,  18. 
 
 2.  Go  to  God  by  prayer  and  by  repentance ;  beg 
 
 your  pardon. 
 
 3.  Be  sure  to  make  God  the  Son  thy  friend,  before 
 
 thou  goest  to  God  the  Father  for  thy  pardon, 
 Job  ix.  33. 
 
 1.  To  bring  thee  to  God. 
 
 2.  So  as  to  have  God  reconciled  to  thee,  and  thy- 
 
 self to  God. 
 
 Isaiah  i.  5. 
 
 Why  should  ye  be  stricken  any  more  ? 
 
 When  a  people  grow  worse  by  judgments,  God  oft  removes 
 His  judgments  in  judgment  from  them. 
 
 I.  God  intends  us  good  by  all  afflictions. 
 
 1.  To  shew  His  power  and  justice. 
 
 2.  To  make  us  sensible  of  sin,  Job  xxxvi.  8,  9,  10. 
 
 3.  To  humble  us  for  it,  2  Chron.  xxxii.  24,  26. 
 
 4.  To  turn  them  from  sin,  Job  xxxvi.  8,  9,  10.  Isa.  xxvi. 
 
 8,  9.  Ps.  cxix.  67. 
 
 5.  To  exercise  our  graces,  Rom.  v.  3,  4,  5. 
 
 1.  Fear. 
 
 2.  Patience. 
 
 3.  Hope. 
 
 4.  Trust. 
 
 5.  Heavenly-mindedness. 
 
 6.  To  stir  them  up  to  prayer. 
 
 7.  To  prevent  hell,  1  Cor.  xi.  32. 
 
 8.  To  prepare  us  for  heaven,  Acts  xiv.  22.  2  Cor.  iv.  17. 
 
 II.  Yet  many  grow  worse  rather  than  better  by  them,  so  as, 
 
 1.  To  charge  God  with  injustice,  Lam.  iii.  39. 
 
 2.  Be  more  hardened  in  their  sins. 
 
Thesaurus  llieologicus. 
 
 353 
 
 3.  Despair  of  the  mercy  of  God. 
 
 III.  What  is  the  reason  that  so  many  grow  worse  rather 
 
 than  better? 
 
 1.  The  blindness  of  our  minds;  because  we  do  not  know 
 
 1.  The  greatness  of  God  that  doth  afflict  us. 
 
 2.  Nor  the  sinfulness  of  those  sins  for  which  we  are 
 
 afflicted. 
 
 2.  The  corruptions  of  our  wills ;  we  being  more  prone  to 
 
 evil  than  good. 
 
 IV.  It  is  the  saddest  of  all  judgments,  for  God  to  remove 
 
 His  judgments  in  judgment,  Hos.  xiii.  11. 
 
 1 .  It  argues  God's  greatest  displeasure  against  us,  Hos. 
 
 iv.  7.  Isa.  v.  3,  4.  Rev.  iii.  19. 
 
 2.  It  proves  the  occasion  of  our  greater  judgments,  we 
 
 being  not  restrained  from  sin. 
 
 Use. 
 
 1.  Let  us  examine  ourselves,  whether  we  be  not  worse  by 
 
 God's  judgments. 
 
 2.  Do  not  murmur,  but  bless  God  for  their  continuance, 
 
 until  sanctified. 
 
 3.  Labour  to  answer  God's  expectations  in  His  judgments. 
 
 Consider, 
 
 1.  Then  God  will  soon  remove  them,  Ps.  lxxxi.  13. 
 
 2.  Then  He  will  remove  them  in  mercy. 
 
 Isaiah  ix.  6. 
 
 For  unto  us  a  child  is  born,  unto  us  a  Son  is  given  :  and 
 the  government  shall  be  upon  His  shoulder:  and  His 
 name  shall  be  called  Wonderful,  &c. 
 
 I.  Here  is  a  person  foretold  and  promised. 
 
 II.  His  government  asserted. 
 
 III.  His  properties  declared. 
 
 A  A 
 
354 
 
 7  7/  esauru  s  Th  eo  I og  i  cus. 
 
 I.  His  person. 
 
 1 .  How  called  ? 
 
 1.  a  child. 
 
 2.  15  a  son. 
 
 1.  4  cAt&Z,  wVlVj  T^p?  ;  which  implies, 
 
 1.  His  human  nature,  i.  14. 
 
 2.  His  being  a  child  at  His  first  assuming  this 
 
 nature,  Luke  ii.  52. 
 
 2.  ^4  son,  HaVfWa  12;  which  implies, 
 
 1.  His  divine  nature,  «/o^n  i.  I.  Isa.  vii.  14. 
 
 2.  His  being  the  Son  of  God,  Luke  i.  35. 
 
 2.  What  way  shall  He  come  I 
 
 1 .  As  man  He  shall  be  born. 
 
 2.  As  God  given,  John  iii.  16. 
 
 3.  To  whom  ?  To  us. 
 
 1 .  To  us  Jews,  Acts  ii.  39  ;  iii.  26. 
 
 2.  To  us  Gentiles,  Acts  ii.  39. 
 
 3.  To  us  especially  who  believe  in  Him,  Acts  iii.  25. 
 
 John  iii.  16. 
 
 II.  His  government  asserted  :  The  government  shall  be  upon 
 
 His  shoulder ;  which  implies, 
 
 1.  His  sovereignty  over  us,  Luke  i.  33. 
 
 2.  His  protection  of  us,  Luke  xxii.  31. 
 
 3.  His  ruling  us,  either, 
 
 1.  With  a  sceptre  of  righteousness,  Heb.  i.  8. 
 
 2.  Or  a  rod  of  iron,  Ps.  ii.  9. 
 
 III.  His  properties  described. 
 1.  Wonderful,  Ht|?§. 
 
 1.  In  His  conception,  Luke  i.  35. 
 
 2.  In  His  birth,  Isa.  vii.  14.  Matt.  i.  23,  25. 
 
 3.  In    His  person,  having  two  natures,   1    Tim.  iii. 
 
 16. 
 
 4.  In  His  actions,  Acts  x.  38. 
 
 5.  In  His  passions,  Matt,  xxvii.  50,  51,  52. 
 
 6.  In  His  resurrection,  Acts  xvii.  31. 
 
 7.  In  His  ascension,  Acts  i.  1 1 . 
 
 8.  In  the  consequence  of  all  these. 
 
 1.  The  conquest  of  Satan. 
 
 2.  The  appeasing  His  Father,  1  John  ii.  2. 
 
 3.  The  redemption  of  the  world,  John  i.  29. 
 
Thesaurus  Theologians. 
 
 355 
 
 Use. 
 
 1.  Admire  this  Person,  Ps.  cvii.  15;  cxviii.  23,  24,  25. 
 
 2.  Prepare  yourselves  to  partake  of  His  flesh  and  blood. 
 
 Isaiah  ix.  6. 
 
 And  His  name  shall  be  called  Wonderful,  Counsellor,  the 
 Mighty  God,  the  Everlasting  Father,  the  Prince  of 
 Peace. 
 
 .  Counsellor. 
 
 1.  Wherein  is  He  called  a  counsellor  ? 
 
 1.  In  His  own  wisdom  and  counsel  in  Himself,  1  Cor. 
 
 i.  24. 
 
 1.  In  the  contriving  man's  redemption,  Rom.  xi.  33. 
 
 2.  In  applying  it,  Philip,  ii.  13. 
 
 3.  In  ordering  all  things  so  wisely  for  the  carrying  of 
 
 it  on,  Heb.  xii.  2. 
 
 2.  In  the  counsel  He  hath  given  to  us. 
 
 1.  He  hath  made  known  the  Father  to  us,  and  coun- 
 
 selled us  to  obey  Him,  John  i.  18. 
 
 2.  The  way  to  salvation,  and  counselled  us  to  walk  in 
 
 it,  John  xv.  14,  15. 
 
 3.  Eternal  life,  and  counselled  us  to  seek  after  it, 
 
 Matt.  vi.  33;  vii.  13,  14. 
 
 2.  What  kind  of  counsellor  is  He? 
 
 1.  Universal  for  all  things. 
 
 2.  Infallible,  2  Pet.  i.  19. 
 
 3.  Eternal,  Heb.  vii.  25. 
 Use. 
 
 1.  Bless  God  for  giving  you  such  a  counsellor. 
 
 2.  Ask  counsel  of  Him,  Ps.  cxix.  24. 
 II.  The  Mighty  God,  "li2l3  bw. 
 
 1.  God. 
 
.356 
 
 Thesaurus  Theologicus. 
 
 1.  Otherwise  He  could  not  expiate   our   sins,  Acts 
 
 xx.  28. 
 
 2.  Or  save  our  souls. 
 
 3.  We  ought  not  to  trust  on  Him,  Jer.  xvii.  5. 
 2.  The  mighty  God ;  which  is  added 
 
 1.  For  our  instruction,  to  shew  He  is  truly  God. 
 
 2.  For  our  dread,  that  we  may  fear  Him,  Ps.  ii.  9. 
 
 3.  For  our  comfort,  that  we  may  believe  and  trust  on 
 
 Him,  Eph.  vi.  13,  16. 
 
 Use. 
 
 1.  See  and  admire  the  mystery, 
 
 1.  Of  the  incarnation,  1  Tim.  iii.  16. 
 
 2.  Man's  redemption. 
 
 3.  The  sacrament  wherein  this  mighty  God  is  repre- 
 
 sented to  us,  as  He  was  man  too. 
 
 2.  Feed  on  Him  with  faith  and  thanksgiving. 
 HI.  The  Everlasting  Father,  TSp^W. 
 
 1.  That  He  was  from  eternity,  John  i.  1. 
 
 2.  Will  be  to  eternity,  Heb.  vii.  25. 
 
 3.  Is  the  Author  of  eternal  life  to  all  that  come  to  Him, 
 
 Heb.  v.  9 
 IV.  The  Prince  of  Peace. 
 
 1.  With  God,  1  Tim.  ii.  5. 
 
 1.  God  made  laws  for  men  to  observe. 
 
 2.  Man  hath  broke  these  laws,  Pom.  iii.  19,  23. 
 
 3.  Hence  God  is  angry  with  Him,  Ps.  vii.  11. 
 
 4.  Christ  steps  in  and  appeaseth  His  wrath. 
 
 1.  Making  satisfaction  for  our  sins,  Isa.  liii.  5,  6. 
 
 2.  Interceding  for  our  souls,  1  John  ii.  1,  2. 
 
 3.  And  so  justifying  us  before  His  Father,  Rom.  viii. 
 
 33,  34. 
 
 5.  By  this  justification  we  are  at  peace  with  God,  Rom. 
 
 v.  1.  John  xiv.  27. 
 
 2.  Peace  with  our  own  conscience. 
 
 1.  We  cannot  but  be  sensible  of  our  sins. 
 
 2.  A  true  sense  of  them  cannot  but  trouble  us,  Isa. 
 
 xlviii.  22. 
 
 1.  Because  we  have  offended  so  good  a  God,  Isa. 
 
 i.  2,  3. 
 
 2.  Broken  so  righteous  a  law,  Rom.  vii.  12. 
 
Thesaurus  Theologicus. 
 
 357 
 
 3.  Brought  such  miseries  to  ourselves,  Hos.  xiii.  9. 
 
 3.  By  Christ  we  apprehend  our  sins  as  pardoned, 
 
 2  Cor.  v.  21. 
 
 4.  He  renews  us  that  we  never  sin  so  more,  Acts  iii.  26. 
 
 5.  And  so  keeps  our  conscience  at  peace,  2  Cor.  i.  12. 
 Use. 
 
 1.  Believe  in  Christ  and  you  shall  have  peace. 
 
 1.  Spiritual  in  your  souls,  Matt.  xi.  28,  29. 
 
 2.  Temporal  in  the  world,  Job  v.  19,  20,  21,  22, 
 
 23,  24. 
 
 3.  Eternal  in  heaven,  2  Cor.  v.  1. 
 
 2.  Accept  of  Christ  as  your  prince,  and  obey  His  laws, 
 
 John  i.  12. 
 
 3.  Bless  God  for  sending  this  peace-maker  into  the 
 
 world,  Luke  ii.  13,  14. 
 
 Isaiah  ix.  21. 
 
 For  all  this  His  anger  is  not  turned  atcaj/,  &c. 
 
 Unless  a  people  answer  God's  expectations  in  His 
 punishments,  they  may  justly  expect  the  continuance  of 
 them. 
 
 I.  It  is  God  that  punisheth,  as  appears, 
 
 1.  From  Scripture,  Isa.  xlv.  7.  2  Chron.  vii.  13,  14. 
 
 2.  From  reason. 
 
 II.  What  doth  God  punish  for?  Sin. 
 
 1.  Because  sin  is  contrary  to  His  nature. 
 
 2.  Contrary  to  His  law. 
 
 III.  What  are  God's  expectations  from  His  judgments  1 
 1.  That  we  acknowledge  Him. 
 
 1.  His  power. 
 
 2.  Wisdom. 
 
 3.  Justice. 
 
358 
 
 Th esaurus  Th eo log icus. 
 
 4.  Mercy. 
 
 2.  Fear  Him  more,  Jer.  v.  21,  22. 
 
 3.  Repent. 
 
 4.  Humble  ourselves  before  Him,  1  Pet.  v.  6. 
 
 5.  Pray  unto  Him,  2  Chron.  vii.  14. 
 
 1.  For  the  sanctifying, 
 
 2.  The  renewing,  of  them. 
 
 6.  Hate  our  sins,  the  cause  of  these  punishments. 
 
 7.  Trust  only  in  Him  in  the  midst  of  them. 
 
 8.  Turn  from  our  evil  ways,  2  Chron.  vii.  14. 
 IV.  Why  may  we  expect  their  continuance  ? 
 
 1.  Because  God  promises  the  removal  of  them  only  upon 
 
 repentance,  2  Chron.  vii.  14.  1  Pet.  v.  6. 
 
 2.  Threatens  the  continuance  and  increase  of  them,  Lev. 
 
 xxvi.  14,  15,  16,  21,  27,  28. 
 
 3.  The  cause  is  not  removed  till  we  have  repented. 
 Use. 
 
 1.  See  the  cause  of  the  continuance  of  God's  judgments. 
 
 2.  Examine  whether  you  have  answered  His  expectations. 
 
 3.  Answer  them,  Ps.  lxxxi.  13,  14. 
 
 Isaiab  xxvi.  9. 
 
 For  when  Tliy  judgments  are  in  the  earth,  the  inhabitants 
 of  the  world  wiU  /earn  righteousness. 
 
 From  God's  judgments  we  are  to  learn  righteousness. 
 I.  What  are  God *s  judgments?  Tr^r- 
 
 1.  God  is  the  supreme  Lawgiver. 
 
 2.  The  only  Judge  of  all  the  world,  Gen.  xviii.  25. 
 
 1.  A  knowing  and  infallible,  Heb.  iv.  13. 
 
 2.  A  just  and  righteous,  Judge,  Ps.  ix.  8;  xcvi.  13. 
 
 3.  This  Judge  will  one  day  judge  all  the  world  together, 
 
 Acts  xvii.  31.  2  Cor.  v.*  11. 
 
Thesaurus  Theologicus. 
 
 359 
 
 4.  Yet  even  in  this  life  He  passeth  sentence  upon  par- 
 
 ticular crimes,  Isa.  iii.  13,  14. 
 
 1.  Personal. 
 
 2.  National,  Jer.  v.  9,  20.  Isa.  i.  4.  Sodom. 
 
 5.  He  is  pleased  oft  to  execute  His  sentence  even  in  this 
 
 life  in  part. 
 
 1.  To  put  us  in  mind  of  His  general  judgment. 
 
 2.  To  awe  us  into  obedience. 
 
 3.  To  shew  His  sovereignty  over  us. 
 
 6.  This  execution  of  God's  law  is  called  His  judgments, 
 
 which  are  according  to  our  sins. 
 
 1.  Personal. 
 
 2.  National.    Sodom.    2  Kings  xviii.  6,  7,  8. 
 II.  What  is  righteousness?  p"l^. 
 
 Aixcuocvvt)  Icn  ff-a^oa  j8o6X»jo7S  xui  dirtvzxris  sxaGTw  rb  idiov 
 
 arrov&fAovffa  hixutov. 
 Giving  what  is  due,  Tit.  ii.  12. 
 Righteousness  is  twofold. 
 
 1.  Implanted. 
 
 1.  That  our  sins  may  be  subdued,  Acts  iii.  26. 
 
 2.  Our  souls  enabled  to  act  justly,  so  that  the  sins 
 
 might  be  first  pardoned  for  which  God  judgeth  us; 
 secondly,  that  God  may  still  accept  of  us  as  His 
 people. 
 
 2.  Exercised. 
 
 1 .  Towards  God. 
 
 1.  That  we  acknowledge  Him. 
 
 1.  His  power,  Dan.  iv.  32. 
 
 2.  Justice. 
 
 3.  Mercy,  Lam.  iii.  22. 
 
 2.  Humble  ourselves  before  Him,  2  Chron.  vii.  14. 
 
 3.  Fear  to  offend  Him,  Jer.  v.  22. 
 
 4.  Trust  on  Him,  Ps.  lvii.  1. 
 
 5.  Study  to  please  Him. 
 
 6.  Still  rejoice  in  Him,  Hab.  iii.  17,  18. 
 
 7.  Pray  unto  Him,  2  Chron.  vii.  14.  Hos.  v.  15. 
 
 2.  Towards  our  neighbours,  Matt.  vii.  12. 
 
 3.  Towards  ourselves. 
 
 1.  Bodies. 
 
 2.  Souls. 
 
Tk  esa  urns  2  Jh  eo  logic  us . 
 
 Use. 
 
 1.  Reproof  to  such  as  are  no  better  by  God's  judg- 
 
 ments, Jer.  v.  3.  Isa.  xlv.  9.  Zeph.  iii.  2. 
 
 2.  Examination,  whether  we  be  better  or  no. 
 
 3.  Exhortation.    Learn  righteousness  by  God's  judg- 
 
 ments. 
 Consider, 
 
 1.  From  whom  they  come  ?  God,  Amos  iii.  6. 
 
 2.  For  what?   Sin,  Ps.  cvii.  17. 
 
 3.  Why  ?    That  we  might  learn  righteousness,  Heb. 
 
 xii.  10. 
 
 4.  Unless  we  learn  righteousness  by  these,  God  hath 
 
 worse  rods  to  use  than  yet  we  have  felt,  John 
 v.  14. 
 
 Isaiah  liii.  5. 
 But  He  was  wounded  for  our  transgressions,  &c. 
 Christ  suffered  for  our  sins. 
 
 1.  Who  was  it  that  suffered?    Christ,  God-man,  as  man. 
 
 not  as  God,  Acts  xx.  28. 
 
 2.  What  did  He  suffer? 
 
 1.  In  the  garden,  Matt.  xxvi.  36.  Luke  xxii.  43,  44. 
 
 2.  In  the  city,  Luke  xxiii.  3,  5,  21,  36,  37.  Matt,  xxvii. 
 
 28,  29,  30,  31. 
 
 3.  At  Golgotha,  where  He  suffered  and  was  crucified, 
 
 a  death  usual  among  the  Romans,  till  abrogated 
 by  Constantine. 
 
 1.  A  cruel  death,  sharp  and  lingering. 
 
 2.  An  ignominious  death,  but  now  an  honourable 
 
 death ;  now  reus  honor  aretur,  si  crucijigeretur. — 
 Aug.  [in  Joh.  Evang.  Tract,  xxxvi.  torn.  iii.  p.  2. 
 p.  546,  A.] 
 
Thesaurus  Theoloyicus. 
 
 361 
 
 'O  (fraufog  ttpotzoov  xaradlxrig  ovofia,  %ai  Tifbwgiag  qv,  vuv 
 ds  TguyfAct  ysyovs  t/jjuov  -/.ai  woQuvov. —  Chrysost.  \de 
 Cruce,  Horn.  ii.  torn.  ii.  p.  41  ],  B.] 
 
 3.  A  cursed  death,  Gal.  iii.  13. 
 
 4.  And  yet  a  voluntary  death,  John  x.  18.  Matt. 
 
 xxvii.  46. 
 
 Emisit  spiritum,  non  amisit. — Ambros.  [de  Incarn. 
 c.  5.  torn.  ii.  p.  712,  C] 
 
 3.  For  whom  did  He  suffer  all  this  ? 
 
 1.  Negatively. 
 
 1.  Not  for  Himself,  1  Pet.  ii.  22. 
 
 2.  Not  for  the  holy  Angels. 
 
 3.  Not  for  the  devils,  Heb.  ii.  16. 
 
 2.  Positively.    For  fallen  man,  in  whose  nature  He 
 
 suffered,  Rom.  v.  10.  Col.  i.  21,  22.  1  John  iv.  10. 
 
 4.  What  necessity  was  there  of  His  sufferings  1    No  hap- 
 
 piness without  suffering?  No. 
 Consider, 
 
 1.  All  men  have  sinned,  1  Kinys  viii.  46.  Jam.  iii.  2. 
 
 Rom.  iii.  10,  11. 
 
 2.  All  sin  is  committed  against  an  infinite  God. 
 
 3.  Therefore  it  deserves  infinite  punishment. 
 
 4.  What  sin  deserveth,  infinite  Justice  cannot  but  lay 
 
 upon  it,  Ex.  xxxiv.  7. 
 
 5.  But  man  is  never  able  to  bear  such  punishments, 
 
 Isa.  xxxiii.  13,  14. 
 
 6.  And  therefore  none  but  one  who  is  God  as  well  as 
 
 man  could  do  it,  and  so  none  but  Christ ;  nor 
 Christ  only,  but  by  suffering. 
 
 Use. 
 
 1.  Hence  observe  the  evil  of  sin. 
 
 2.  Be  humbled  under  the  sense  of  it. 
 
 3.  Admire  the  justice  of  God. 
 
 4.  Let  us  live  to  Christ,  that  died  for  us. 
 
 5.  Seeing  Christ  hath  suffered  so  much  for  your  sins, 
 
 do  not  you  grudge  to  suffer  for  His  sake. 
 
 6.  Remember  His  sufferings,  Luke  xxii.  19. 
 II.  We  are  saved  by  His  sufferings. 
 
 1.  What  are  we  saved  from  1 
 
 Sin,  Matt.  i.  21  ;  and  so  from  all  evil :  particularly, 
 
362 
 
 Thesaurus  Theologicus. 
 
 1.  The  guilt  of  sin  ;  and  so, 
 
 1.  From  horror  of  conscience. 
 
 2.  The  wrath  of  God,  Ps.  vii.  11. 
 
 3.  Eternal  damnation,  Mark  ix.  44. 
 
 2.  The  power  of  sin  ;  our  lusts,  covetousness,  pride,  &c. 
 
 Acts  in.  26. 
 
 2.  How  are  we  save*d  by  His  sufferings  ? 
 
 1.  From  the  guilt  of  sin,  by  the  value  of  His  death. 
 
 2.  From  the  filth  of  sin,  by  the  virtue  of  his  death. 
 
 1.  A  moral  virtue,  to  persuade  us. 
 
 2.  An  exemplary  virtue. 
 
 3.  A  meritorious  virtue,  whereby  He  hath  purchased 
 
 the  donation  of  the  Spirit  for  the  mortification 
 of  our  sins,  John  xvi.  7. 
 
 3.  Who  are  saved  by  his  sufferings  ? 
 
 1.  Not  all  creatures,  but  only  men. 
 
 2.  Not  all  men,  but  only  such  as  have  heard  of  Him. 
 
 3.  Not  all  that  have  heard  of  Him,  but  only  such  as 
 
 profess  Him. 
 
 4.  Not  all  that  profess  Him,  but  only  such  as  truly 
 
 believe  in  Him,  Matt.  vii.  21. 
 
 Use. 
 
 1.  Instruction. 
 
 1.  Observe  the  infinite  mercy  of  God  the  Father. 
 
 2.  The  wonderful  merits  of  God  the  Son. 
 
 3.  Man's  salvation  is  not  of  himself :  "  by  His  stripes," 
 
 not  by  our  works. 
 
 2.  Consolation. 
 
 3.  Exhortation. 
 
 1.  Bless  God  for  Christ's  death. 
 
 2.  Thank  Christ  for  God's  love,  and  for  all  the 
 
 mercies  thou  enjoy  est. 
 
 3.  Believe  in  Christ  for  salvation  ;  considering, 
 
 1.  Without  faith,  thou  canst  not  but  miss  it. 
 
 2.  With  faith,  thou  canst  not  but  find  it. 
 
 4.  Live  like  one  who  art  saved  from  thy  sins  by 
 
 Christ's  sufferings. 
 
Thesaurus  Theologicus. 
 
 363 
 
 Jeremiah  ii.  13. 
 
 For  my  people  have  committed  two  evils :  they  have  for- 
 saken Me  the  fountain  of  living  waters,  &c. 
 
 I.  God  is  a  fountain  of  living  ivaters.  . 
 
 1.  What  are  we  to  understand  by  living  waters?  Tip*? 
 
 a>>n  n^n 
 
 1.  Sometimes  it  is  taken  literally  for  springing  water, 
 
 D^n  U)T2  Gen.  xxvi.  19. 
 
 Viva  aqua  dicitur  vulgo  ilia  qua  de  fonte  exit. — Aug. 
 [in  Joli.  Evang.  Tract,  xv.  torn.  iii.  p.  2.  p.  411,  A.] 
 
 2.  Sometimes  metaphorically,  for  life  and  happiness, 
 
 John  iv.  10. 
 
 Promittebat  ergo  saginam  quandam,  et  satietatem 
 Spiritus  Sancti. — Aug.  [ibid.  p.  412,  B.] 
 
 These  are  the  waters  that  satisfy  the  thirst  of  the 
 soul,  John  vii.  38,  39. 
 
 2.  What  hy  fountain? 
 
 1.  One  in  whom  these  living  waters  naturally  are. 
 
 2.  One  from  whom  they  flow,  John  vii.  14,  38,  39. 
 
 3.  How  is  God  the  fountain  of  living  waters? 
 
 1.  He  is  the  fountain  of  being. 
 
 1.  He  is  a  Being  of  Himself. 
 
 2.  He  gives  being  from  Himself,  Job  vi.  9. 
 
 2.  Of  life,  Ps.  xxxvi.  9. 
 
 '  O  ds  dXrj&cog  dsbg  <£w5j£  azvvdov  —  Theodoret.  [in 
 
 Jerem.  ii.  13,  torn.  ii.  p.  152,  A.] 
 
 1.  He  lives  of  Himself. 
 
 2.  All  living  creatures  received  their  life  from  Him, 
 
 Acts  xvii.  25,  28. 
 
 3.  They  also  live  upon  Him,  Ps.  cxlv.  15. 
 
 3.  Of  light,  Ps.  xxxvi.  9. 
 
 4.  Grace. 
 
364 
 
 Thesaurus  Theologicus. 
 
 1 .  He  is  Grace  in  Himself. 
 
 2.  He  is  the  cause  of  all  grace. 
 
 1.  The  procuring,  2  Pet.  i.  3. 
 
 2.  Efficient,  Philip,  ii.  13.  John  xv.  5. 
 
 3.  Formal,  2  Pet.  i.  4. 
 
 4.  Final,  cause,  Eph.  i.  5,  6. 
 
 5.  Comfort,  */b7iw  xvi.  7.  2  Cor.  i.  3. 
 
 6.  Happiness :  For 
 
 1.  He  is  happy  in  the  enjoyment  of  Himself,  Ps. 
 
 l.  12. 
 
 2.  He  is  the  object  of  all  the  happiness  of  the  creature, 
 
 Ps.  xvi.  1 1  ;  xvii.  15. 
 
 3.  He  is  the  worker  of  all  happiness. 
 
 4.  And  the  end  of  it- 
 
 II.  It  is  a  great  sin  to  forsake  this  fountain  of  living  waters. 
 It  is  a  sin. 
 
 1.  Against  the  law  of  Scripture,  Deut.  x.  20;  xiii.  4. 
 
 2.  Against  the  law  of  nature,  Jer.  ii.  11. 
 It  is  a  great  sin  :  For  it  is 
 
 1.  Against  knowledge,  John  iii.  19. 
 
 2.  Against  vows  and  covenants  in  baptism. 
 
 3.  Against  received  mercies  and  engagements  to  the 
 
 contrary,  Jer.  ii.  5,  6. 
 
 4.  Not  to  be  paralleled  amongst  the  heathens  them- 
 
 selves, Jer.  ii.  9,  10. 
 Who  are  guilty  of  this  sin  ? 
 
 1.  Such  as  forget  God,  Jer.  xviii.  15. 
 
 1.  Such  as  forget  the  greatness  of  God. 
 
 2.  The  goodness  of  God. 
 
 3.  The  justice  of  God. 
 
 4.  The  omnipotence  and  omniscience  of  God. 
 
 5.  Their  dependance  upon  God. 
 
 2.  Such  as  forsake  the  ordinances  of  God,  Isa.  lviii.  2; 
 
 lxv.  11.  Heb.  x.  25. 
 
 3.  Such  as  forsake  the  worship  of  God,  the  internal 
 
 worship  ;  as,  Judg.  x.  6. 
 
 1.  Love. 
 
 2.  Peace,  Job  vi.  14. 
 
 3.  Trust. 
 
 4.  Joy. 
 
Thesaurus  Theologicus. 
 
 365 
 
 4.  Such  as  forsake  the  commandments  of  God,  Ps. 
 
 cxix.  53.  1  Kings  xviii.  18.  Jer.  ix.  13  ;  xvi.  11. 
 
 5.  Such  as  go  after  other  gods,  1  Kings  xi.  33. 
 
 6.  Such  as  will  not  forsake  their  sins. 
 Use.  Forsake  not  God. 
 
 Consider, 
 
 The  judgments  denounced  against  those  that  forsake 
 Him. 
 
 1.  He  will  cast  thee  off,  1  Chron.  xxviii.  9. 
 
 2.  His  power  and  wrath  will  be  against  you,  Ezra 
 
 viii.  22. 
 
 3.  You  shall  be  ashamed,  Jer.  xvii.  13. 
 
 4.  And  consumed,  Isa.  i.  28.  Jer.  xv.  6. 
 
 If  you  do  not  forsake  Him,  He  will  not  forsake  you, 
 
 Josh.  i.  5.  Heb.  xiii.  5. 
 If  you  do  forsake  Him,  He  will  forsake  you,  2  Chron. 
 
 xii.  5 ;  xv.  2. 
 
 If  you  forsake  God,  you  forsake  your  own  mercies,  Jonah 
 ii.  8. 
 
 Jeremiah  ii.  13. 
 
 hewed  them  out  cisterns,  broken  cisterns,  that  can 
 hold  no  water. 
 
 Auxxoug  dwTirgipiJjZvovs  ra  eidw'ka  Kgoffr}'y6gsu<fev. —  Theodoret  [in 
 Jerem.  ii.  13.  torn.  ii.  p.  151,  D.] 
 
 It  may  be  taken,  not  only  for  artificial,  but  all  idols,  and 
 so  all  creature-comforts  that  we  so  idolize. 
 
 Creature-comforts  are  called 
 1.  Cisterns,  rhhis- 
 
 1.  Because  there  is  but  little  comfort  in  them. 
 
 2.  Because  it  is  all  derived  from  another. 
 
366 
 
 Thesaurus  Theologicus. 
 
 2.  Broken  cisterns,  D'HSt???  rh&Sl- 
 
 1.  With  sin  and  corruption,  Rom.  viii.  20. 
 
 2.  With  trouble  and  vexation. 
 
 3.  Cisterns  that  can  hold  no  water,  trsn  ^pj"«b  "">B7fc? ;  be- 
 
 cause there  can  be 
 
 1.  No  real,  Prov.  xxiii.  5.  Zw/*e  viii.  18. 
 
 2.  No  constant,  Pro*;,  xxiii.  5.  1  Tiw.  vi.  17.  Jsa.  lv.  2. 
 
 3.  No  satisfying,  comfort  in  them,  Eccles.  iv.  8. 
 Doctrine. 
 
 It  is  a  great  sin  to  take  up  with  the  creature  instead  of 
 God. 
 
 I.  What  do  we  mean  here  by  creatures  ? 
 Generally,  every  thing  besides  God. 
 
 1  E'jP'/jtfo/Azv  s!g  rs   ZTKfrbv  xai  ci'/.tigtov  ra  truvra  biaigevfikva. — 
 Justin.  M.  [Expos.  Rect.  Confess,  c.  4.  p.  422,  A.  App.] 
 Particularly,  the  world's  trinity,  1  John  ii.  16. 
 
 1.  The  lusts  of  the  flesh,  or  carnal  pleasures,  Philip. 
 
 iii.  19. 
 
 2.  The  lust  of  the  eye,  or  riches,  Eccles.  iv.  8  ;  v.  11. 
 
 3.  The  pride  of  life,  or  vain-glory. 
 
 II.  How  appears  this  to  be  a  sin  ? 
 
 1.  It  is  contrary  to  God's  command,  Col.  iii.  2. 
 
 2.  It  is  a  complex  of  sins. 
 
 1.  Contempt  of  God,  1  Sam.  ii.  30. 
 
 2.  Abuse  of  the  creature  to  a  contrary  end  than  what 
 
 God  appointed  it  for. 
 
 3.  Idolatry,  giving  the  worship  that  is  due  only  to  the 
 
 Creator  to  the  creature;  as  Eph.  v.  5.  Col.  iii.  5. 
 Philip,  iii.  19. 
 
 1.  Love,  Matt.  xxii.  37. 
 
 2.  Fear. 
 
 3.  Hope,  1  Tim.  vi.  17. 
 
 4.  Joy. 
 
 5.  The  chief  and  ultimate  end,  1  Cor.  x.  31. 
 Tu  voluptatem  complecteris ;  ego  compesco.     Tu  voluptate 
 
 frueris ;  egoutor.  Tu  illam  summum  bonum  putas ;  ego 
 nec  bonum.  Tu  omnia  voluptatis  causa  fads ;  ego  nihil. 
 — Senec.  [de  Vit.  beat.  c.  10  ] 
 Quid  mihi  voluptatem  nominas?  Hominis  bonum  qucere, 
 non  ventris,  qui  pecudibus  ac  belluis  laxior  est. — Id.  [ibid. 
 c.  9.] 
 
Thesaurus  Theologieus. 
 
 367 
 
 III.  Who  are  guilty  of  this  sin  ? 
 
 1.  Such  as  desire  the  creature  more  than  God,  Job  xxi.  14. 
 
 2.  Such  as  will  not  part  with  the  creature  that  stands  in 
 
 competition  with  God,  Matt.  xvi.  24.  Mark  x.  28. 
 
 3.  That  please  themselves  more  in  the  creature  than  in 
 
 God,  Ps.  iv.  7. 
 
 4.  Such  as  labour  more  for  the  creature  than  for  God, 
 
 Matt.  vi.  33. 
 
 5.  That  put  more  trust  and  confidence  in  the  creature  than 
 
 in  God,  1  Tim.  vi.  17. 
 
 6.  That  rest  satisfied  with  the  creature  without  God,  Luke 
 
 xii.  18,  19. 
 
 Use. 
 
 1.  Reproof. 
 
 2.  Exhortation. 
 Motives. 
 
 Consider  the  vast  difference  betwixt  God  and  the  creature- 
 goods  ;  for  so  you  take  up 
 
 1.  With  a  finite  instead  of  an  infinite, 
 
 2.  A  seeming  instead  of  the  real,  Luke  viii.  18. 
 
 3.  A  mixed  instead  of  a  simple, 
 
 4.  An  empty  instead  of  a  satisfying,  Ps.  xvi.  11  ;  xvii.  15. 
 
 5.  A  particular  instead  of  a  universal, 
 
 6.  An  impertinent  instead  of  a  necessary,  Luke  x.  42. 
 
 7.  A  transient  for  an  everlasting, 
 
 8.  An  inferior  for  the  supreme,  good. 
 
 Jeremiah  ix.  3. 
 And  they  know  not  me,  saith  the  Lord. 
 
 I.  It  is  a  great  sin  not  to  knoiv  the  Lord. 
 Wrhat  are  we  to  know  concerning  Him  ? 
 1.  His  existence,  Heb.  xi.  6;  which  appears, 
 1.  From  His  works,  Rom.  i.  19,  20. 
 
368 
 
 Thesaurus  Theologicus. 
 
 2.  The  order  of  causes. 
 
 3.  The  universal  consent  of  all  nations. 
 
 Uavreg  yag  fin  stirtv  6  dzbg  bpoXoyovai  zoivp  svvotcc. — Justin. 
 M.  [Qucpst.  ad  Gra>c.  i.  p.  507,  D.  App.] 
 
 Multi  de  diis  prava  sentiunt ;  id  enim  vitioso  more 
 effici  solet  ;  omnes  tamen  esse  vim  et  naturam  divinam 
 arbitrantur. —  Cic.  \_Tusc.  Disp.  i.  13.] 
 
 2.  His  nature;  that  He  is 
 
 1.  One ;  as  appears, 
 
 1.  From  Scripture,  Deut.  iv.  39  ;  vi.  4.  Isa.  xlv.  5. 
 
 1  Cor.  viii.  4. 
 
 2.  Reason. 
 
 1.  The  order  of  causes. 
 
 2.  The  nature  of  perfections. 
 
 1.  One  summum  bonum. 
 
 2.  One  omnipotent. 
 
 2.  Spiritual,  John  iv.  24. 
 
 3.  Infinite,  Ps.  cxlvii.  5. 
 
 4.  Incomprehensible. 
 
 5.  Of  Himself,  Ex.  iii.  14. 
 
 3.  His  Persons,  1  John  v.  7.  Matt,  xxviii.  19. 
 
 1.  The  Father,  'Ao-^n  /azv  ovv  ffarfog  ovdsfAia,  a£%fi  ds  rod 
 
 vwv  6  itaLTYi^. — Basil,  [adv.  Eunom.  ii.  12.  torn.  i. 
 p.  247,  C] 
 
 korrirog. —  Concil.  Florent.  [apud  Harduin.  torn.  ix. 
 p.  379,  A.] 
 
 2.  The  Son  ;  of  whom  know 
 
 1.  That  He  received  His  divine  essence  from  the 
 
 Father,  yet  so  as  to  be  of  the  same  substance 
 with  Him,  John  v.  18.  'o^oobeiog. 
 
 2.  This  Person  became  man,  Heb.  ii.  16.  For, 
 
 3.  He  so  became  man  as  still  to  remain  God. 
 Forma  servi  accessit,  non  forma  Dei  recessit :  hcec 
 
 est  assumta  non  ilia  consumta. — Aug.  [in  Joh. 
 Evang.  Tract.  Ixxviii.  torn.  iii.  p.  699,  B.] 
 
 4.  Being  thus  God  and  man  He  underwent  many 
 
 sufferings,  and  at  length  death  itself. 
 
 5.  What  He  suffered  was  upon  our  account,  Isa. 
 
 liii.  4,  5. 
 
Thesaurus  Theoloyicus. 
 
 369 
 
 6.  After  three  days  He  arose. 
 
 7.  Having  continued  a  while  upon  earth  He  as- 
 
 cended up  to  heaven.  He  continued  a  while, 
 "~E\zyyj>v   didoug   h   rut   [La.-/.g£  XS^VV  o-^zug  rrjg 
 
 oixs/ag. —  Chrysost.  [in  Act.  Apost.  Horn.  i.  torn, 
 ix.  p.  7,  C]  Acts  i.  9. 
 
 8.  That  He  is  now  there  in  soul  and  body,  making 
 
 intercession  for  us. 
 
 9.  That  this  Person  is  the  Saviour  of  the  world,  and 
 
 none  else,  Acts  iv.  12. 
 10.  That  whosoever  doth  not  know  and  believe  in  this 
 Person  shall  never  be  saved,  John  iii.  18  ;  xvii.  3. 
 3.  The  Spirit. 
 
 1.  That  He  proceedeth  from  the  Father  and  the  Son. 
 " Aoot,   hog   ex   Kurfog   not)   u/oS  to   cvs^aa. — Epiphan. 
 
 [Ancor.  c.  9.  torn.  ii.  p.  14,  A.] 
 
 2.  That  He  is  really  and  truly  God,  Acts  v.  3,  4. 
 "Ovrug   Gvvu'ibiov  tuj    -Truro/,    o'jtojc  rqv  olciav  ralrov. — 
 
 Justin.  M.  [Expos.  Rect.  Confess,  c.  9.  p. 
 426,  E.  App.] 
 
 3.  That  as  Christ  is  our  Redeemer,  so  the  Spirit  is 
 
 our  Sanctifier  and  Comforter,  1  Pet.  i.  2.  John 
 xiv.  26  ;  xv.  26  ;  xvi.  7. 
 
 4.  His  properties,  which  we  must  not  apprehend  as  distin- 
 
 guished either  from  His  essence,  or  from  one  another. 
 Consubst ant iale  Mi  est  quicquid  ejus  est. — Aug.  [in  Joh. 
 Evany.  Tract,  xx.  torn.  iii.  P.  2.  p.  450,  F.] 
 
 1.  Omnipresent,  Ps.  cxxxix. 
 
 2.  Wise. 
 
 3.  Almighty. 
 
 4.  Just. 
 
 5.  Good. 
 
 6.  True. 
 
 7.  Merciful. 
 
 8.  Eternal. 
 
 5.  His  works. 
 
 1.  That  He  made  all  things,  and  that  of  nothing. 
 
 Nemo  quadrat  ex  quibus  ista  materiis  tarn  mayna,  tarn 
 mirifica  opera  Dei  fecerit.  Omnia  enim  fecit  ex 
 nihilo. —  [Lactant.  Div.  Inst.  ii.  6.] 
 
 B  B 
 
370 
 
 Thesaurus  Tlie>logicus. 
 
 2.  That  He  also  upholds  and  preserves  all  things.  He 
 
 is  the  cause  that  every  thing-  is  that  is,  and  by  Him 
 their  essence  is  sustained  or  upheld,  and  from  Him 
 they  have  their  duration  ;  so  that  if  we  should 
 suppose  His  essence  to  be  taken  away,  there  would 
 be  nothing. 
 
 3.  That  He  disposes  and  orders  all  things,  Matt.  x. 
 
 29,  30. 
 
 [Use.] 
 
 From  the  consideration  of  the  providence  of  God  we 
 should  learn, 
 
 1.  To  acknowledge  and  admire  Him. 
 
 2.  To  fear  and  reverence  Him,  Matt.  x.  28. 
 
 3.  To  submit  patiently  and  quietly  to  whatsoever  be- 
 
 fals  us  in  the  world,  as  the  product  of  infinite 
 wisdom  and  goodness. 
 II.  How  does  it  appear  it  is  so  great  a  sin  not  to  know  God  ? 
 
 1.  In  that  God  hath  so  frequently  commanded  us  to 
 
 know  Him  ;  as, 
 
 1.  1  Chron.  xxviii.  9. 
 
 2.  Hos.  ii.  20. 
 
 3.  2  Pet.  iii.  18. 
 
 2.  In  that  God  is  so  much  displeased  with  those  that  know 
 
 Him  not,  and  complains  of  them,  and  expostulates 
 with  them,  Jer.  ix.  3.  Isa.  i.  2,  3.  Hos.  iv.  1. 
 
 3.  In  that  He  hath  denounced  so  great  threatenings 
 
 against  them ;  as, 
 
 1.  Job  xviii.  21. 
 
 2.  Hos.  iv.  6. 
 
 4.  In  that  He  inflicteth  the  greatest  punishments  upon 
 
 them,  Rom.  i.  28.  Jer.  x.  25. 
 
 5.  In  that  this  is  the  cause  and  occasion  of  all  other  sins, 
 
 1  Cor.  ii.  8  ;  for  what  sin  darest  thou  commit  if  thou 
 knewest  aright  and  considerest, 
 
 1.  The  greatness, 
 
 2.  The  knowledge, 
 
 3.  The  power, 
 
 4.  The  justice,  of  God? 
 
 6.  In  that  this  corrupts  all  duties,  and  makes  them  sins 
 
 too ;  as, 
 
Thesaurus  Theologies 
 
 371 
 
 1.  Praying,  1  Cor.  xiv.  15. 
 
 2.  Hearing. 
 
 3.  Receiving  sacraments,  1  Cor.  xi.  29. 
 
 4.  Giving  alms. 
 
 7.  It  is  the  cause  of  destruction  and  ruin,  Hos.  iv.  6. 
 
 Prov.  xxix.  18  ;  and  that  because 
 
 1.  A  man  cannot  believe,  Rom.  x.  14.  John  iii.  18. 
 
 2.  Nor  live  aright,  without  knowledge,  Heb.  xii.  14. 
 
 8.  It  is  a  great  sin  for  us  not  to  hnow  the  Lord,  because 
 
 we  have  so  many  means  whereby  to  come  to  the 
 knowledge  of  Him,  John  iii.  16,  19. 
 
 III.  How  may  we  know  whether  we  know  God  ? 
 
 1.  By  fearing  Him,  2  Chron.  vi.  33. 
 
 1.  His  glory  and  goodness,  Gen.  xxviii.  16,  17. 
 
 2.  His  grace  and  goodness,  Ps.  exxx.  4.  Hos.  iii.  5. 
 
 3.  His  truth  and  faithfulness. 
 
 4.  His  justice  and  righteousness,  Jer.  v.  22. 
 
 2.  By  honouring  Him,  Mai.  i.  6. 
 
 3.  By  choosing  Him  for  our  portion,  Ps.  cxlii.  5.  Zr/w. 
 
 iii.  24;  because  the  chiefest  good. 
 
 4.  By  loving  Him,  1  John  iv.  8. 
 
 5.  By  longing  to  come  to  Him,  Ps.  xlii.  1  ;  lxxiii.  25. 
 
 Philip.  i.  23. 
 
 6.  By  putting  our  whole  trust  and  confidence  in  Him, 
 
 Ps.  ix.  10;  because  of 
 
 1.  His  wisdom. 
 
 2.  Power. 
 
 3.  Mercy. 
 
 7.  By  delighting  ourselves  in  Him,  as  the  fountain  of  all 
 
 joy  and  comfort,  Ps.  lxxxiv.  10. 
 
 8.  By  making  Him  our  principal  and  ultimate  end,  1  Cor. 
 
 x.  31. 
 
 9.  By  being  humbled  for  what  heretofore  we  have  done 
 
 against  Him,  Ps.  li.  4. 
 10.  By  obeying  Him,  1  John  iv.  6.  Ex.  v.  2. 
 
 IV.  Motives  to  endeavour  to  hnow  God. 
 
 1 .  He  deserves  our  knowledge  more  than  all  things. 
 
 2.  It  is  by  Him  that  we  know  any  thing. 
 
 3.  Until  we  hnow  Him  we  can  never  do  any  thing  pleas- 
 
 ing to  Him,  I  Chron.  xxviii.  9. 
 
372 
 
 Thesaurus  Theologicus. 
 
 4.  Not  to  know  God  is  to  be  worse  than  the  brutes  them- 
 
 selves, Isa.  i.  2,  3. 
 
 5.  To  know  God  is  life  eternal,  John  xvii.  3;  our  happi- 
 
 ness consists  in  the  fruition,  and  our  fruition  in  the 
 vision,  of  God. 
 Means. 
 
 1.  Pray  for  it,  Jam.  i.  5. 
 
 2.  Read  and  study  the  Scriptures,  John  v.  39. 
 
 3.  Hear  the  word,  Rom.  x.  14. 
 
 4.  Meditate,  Ps.  lxiii.  6;  civ.  34. 
 
 Jeremiah  ix.  9. 
 
 Shall  I  not  visit  them  for  these  things?  saith  the  Lord : 
 Shall  not  my  soul  be  avenged  on  such  a  nation  as 
 this  ? 
 
 I.  God  takes  special  notice  of  national  sins. 
 
 1.  God  takes  notice  of  all  sins,  so  as, 
 
 1.  To  remember,  Hos.  vii.  2.  Jer.  xiv.  10. 
 
 2.  To  judge  men  according  to  them,  2  Cor.  v.  10. 
 
 2.  God  takes  notice  of  the  sins  of  some  persons  more  than 
 
 others,  Amos  iii.  2.  1  Chron.  xxi.  7. 
 
 3.  God  takes  notice  of  some  sins  in  all  persons  more  than 
 
 others,  Heb.  xii.  1.  Job  x.  6.  Ps.  xxv.  11. 
 
 4.  God  takes  notice  of  national  sins  most  of  all,  Isa.  i. 
 
 Mai.  iii.  9.  Jer.  v.  9,  20  ;  such  as, 
 
 1.  Are  most  frequently  committed  in  a  nation,  Jer.  v.  9. 
 
 2.  Such  as  are  committed  by  the  governors  of  a  nation, 
 
 1  Chron.  xxi.  7. 
 
 3.  Such  as  are  committed  against  the  law  of  nations. 
 
 II.  God  will  punish  national  sins  with  national  judgments. 
 1.  God  will  punish  sins,  Isa.  xiii.  11. 
 
Thesaurus  Theologicus. 
 
 373 
 
 2.  God  fits  the  punishment  of  some  sins  to  the  sins  He 
 
 punisheth,  Judg.  i.  7. 
 
 3.  God  will  punish  national  sins  with  national  judgments, 
 
 Isa.  lx.  12.  Jer.  xxv.  12. 
 
 1 .  Spiritual,  by  taking  away  the  gospel,  Rev.  ii.  5. 
 
 2.  Temporal,  1  Chron.  xxi.  11,  12,  by 
 
 1.  Sword,  Jer.  xxvii.  8. 
 
 2.  Famine. 
 
 3.  Plague. 
 
 Use. 
 
 Inference. 
 
 1.  God,  that  takes  notice  of  national  sins,  must  needs 
 
 be  every  where  and  know  every  thing,  Ps.  Ixvi.  7. 
 
 2.  If  God  punisheth  national  sins  with  national  judg- 
 
 ments, then  we  have  no  cause  to  complain  of 
 national  judgments. 
 
 3.  National  sins  require  national  repentance. 
 Exhortation. 
 
 1.  Take  notice  of  national  sins. 
 
 2.  Be  humbled  under  them,  Lam.  v.  16.  2  Sam.  i.  19,20. 
 
 3.  Pray  for  the  pardon  of  them  ;  so, 
 
 1.  You  may  divert  the  judgment  from  the  nation, 
 
 Jer.  xv.  1  ;  or,  howsoever, 
 
 2.  From  yourselves,  JEzek.  xiv.  14.  Gen.  xix.  12,  19, 
 
 20. 
 
 Jeremiah  x.  1. 
 
 Hear  ye  the  word  which  the  Lord  speaketh. 
 
 I.  What  is  the  word? 
 
 1.  The  word  of  God's  providences. 
 
 1.  Mercies. 
 
 2.  Judgments,  Mic.  vi.  9. 
 
374 
 
 Thesaurus  Tlieoloyicus. 
 
 1.  To  repent,  Joel  ii.  13. 
 
 2.  To  turn. 
 
 2.  The  word  of  His  Prophets,  2  Tim.  iii.  16.  2  Pet.  i.  21. 
 
 3.  The  word  preached,  1  Thess.  ii.  13. 
 
 II.  What  is  it  to  hear  the  word? 
 
 It  implies, 
 
 1.  That  we  wait  upon  God's  ordinances,  Prov.  viii.  34. 
 
 Luke  xxi.  38. 
 
 2.  That  we  observe  what  we  hear. 
 
 3.  Understand  what  we  observe. 
 
 4.  Believe  what  we  understand. 
 
 5.  Remember  what  we  believe,  Heb.  ii.  1. 
 
 6.  Practise  what  we  remember. 
 
 7.  Continue  in  what  we  practise. 
 
 III.  Why  should  we  hear? 
 
 1.  The  "Or/,  God  hath  commanded  it. 
 
 2.  The  A/oV/. 
 
 1.  He  is  our  Maker. 
 
 2.  Preserver. 
 
 3.  Redeemer. 
 
 4.  Governor. 
 
 5.  Our  God. 
 
 6.  His  word  only  shews  us  the  way  to  happiness. 
 
 Use. 
 
 1.  Reproof  to  them, 
 
 1.  That  do  not  come  to  hear. 
 
 2.  That  do  not  hear  when  they  are  come. 
 
 3.  That  do  not  mind  what  they  hear. 
 
 4.  That  do  not  understand  what  they  mind. 
 
 5.  That  do  not  believe  what  they  understand. 
 
 6.  That  do  not  practise  what  they  believe. 
 
 2.  Exhortation.    Hear  God's  word, 
 
 1 .  With  reverence  ;  considering, 
 
 1.  His  greatness, 
 
 2.  Our  vileness. 
 
 2.  With  caution,  Luke  viii.  18. 
 
 3.  With  faith,  Heb.  iv.  2. 
 
 4.  With  attention  ;  attending, 
 
 1.  To  the  thing  spoken, 
 
 2.  To  the  authority  of  the  speaker. 
 
Thesaurus  Theologicus* 
 
 375 
 
 3.  Our  obligation  to  obey,  Deut.  xxxii.  46,  47. 
 5.  With  intention, 
 
 1.  Not  only  to  know, 
 
 2.  But  to  do,  John  xiii.  17. 
 
 Our  intention  should  be, 
 
 1.  Absolute  and  universal,  Deut.  v.  33.  Jer.  xlii. 
 
 3,  5,  6.  Jam.  ii.  10. 
 
 2.  Strengthened  with  a  vow  or  oath,  Ps.  cxix.  106. 
 
 3.  Present,  Ps.  cxix.  60. 
 
 4.  Renewed  every  time  we  hear,  Ps.  xxvii.  8. 
 
 5.  Grounded  on  God's  grace,  not  our  strength, 
 
 2  Cor.  iii.  5. 
 
 Motives. 
 
 Consider, 
 
 1 .  It  is  God's  mercy  that  we  have  the  word  to  hear,  it 
 
 being  the  means, 
 
 1.  Of  repentance,  Acts  ii.  37,  38. 
 
 2.  Faith,  Rom.  x.  17.  Acts  xiii.  48. 
 
 3.  To  comfort,  Ps.  xix.  8  ;  cxix.  103. 
 
 4.  To  eternal  life. 
 
 2.  Unless  we  hear,  God  may  deprive  us  of  His  word. 
 
 3.  You  frustrate  God's  end  in  sending  His  word. 
 
 4.  The  time  will  come  that  you  will  wish  you  had 
 
 heard. 
 
 5.  If  you  do  not  hearken  to  God,  He  will  not  hearken 
 
 to  you,  Prov.  i.  24,  25. 
 
 Lamentations  iii.  22, 
 
 If  is  of  the  Lord's  mercies  that  we  are  not  consumed, 
 because  His  compassions  fail  not. 
 
 The  Jews  designed  to  be  destroyed  in  all  the  empire  of 
 the  Medes  and  Persians,  Est.  iii.  9,  11  ;  being  preserved, 
 they  appoint  a  yearly  commemoration  of  it,  chap.  ix.  21,  22, 
 
376 
 
 Thesaurus  Theologicus. 
 
 27.  Though  but  of  ecclesiastical  institution,  it  was  always 
 strictly  observed. 
 
 Our  Fifth  of  November  is  of  the  same  nature. 
 
 This,  as  all  other  our  preservations,  must  be  ascribed  to 
 the  mercies  of  the  Lord. 
 
 To  explain  this, 
 
 I.  We  were  then,  and  always  are,  in  danger  of  being  con- 
 
 sumed, 
 
 1.  In  body;  as  by  gunpowder  then,  so  by  a  thousand 
 
 things  that  may  happen  continually. 
 
 2.  In  our  estates ;  subject  then,  and  every  moment,  to  be 
 
 taken  from  us  one  way  or  other,  Prov.  xxiii.5.  Job  i. 
 
 3.  In  our  souls ;  by  having  a.  false  religion  introduced, 
 
 prejudicial  to  our  souls'  health,  yea,  destructive  to 
 them. 
 
 In  what  danger  had  your  souls  been,  if  Popery  had 
 been  brought  in  amongst  us !  Then, 
 
 1.  You  would  not  have  been  permitted  to  have  read 
 
 the  Scriptures  in  the  vulgar  tongue,  nor  so  much 
 as  the  Creed,  Lord's  Prayer,  and  Commandments. 
 Whereas  the  Scriptures  may  make  you  "  wise  to 
 salvation,"  2  Tim.  iii.  16,  17. 
 
 2.  Your  public  devotions  must  have  been  in  Latin  too. 
 So  that  you  could  have  received  no  benefit  by  the 
 
 public  reading  the  Scriptures. 
 
 Nor  by  the  public  prayers,  1  Cor.  xiv.  15,  16. 
 
 Indeed  there  would  not  have  been,  properly,  any 
 common  prayer  or  public  worship,  because  the 
 people  could  not  have  joined  in  it. 
 
 3.  In  the  sacrament  of  the  Lord's  Supper  you  must 
 
 have  been  forced  to  believe  the  consecrated  ele- 
 ments to  be  the  very  body  and  blood  of  Christ, 
 and  so  to  worship  them. 
 Yea,  and  deprived  of  one-half  of  the  Communion, 
 and  so  of  the  benefit  of  the  whole,  Matt.xxvi.  27. 
 
 4.  You  must  have  worshipped  images  and  prayed  to 
 
 saints,  contrary  to  the  Second  Commandment,  and 
 so  have  lived  and  died  in  a  mortal  sin. 
 
 II.  We  must  ascribe  it  wholly  to  the  Lord  that  we  are  not 
 
 thus  consumed. 
 
Th es aurus  Th eo log icus . 
 
 377 
 
 1.  To  His  omniscience,  that  knows  all  their  designs,  and 
 
 is  present  at  their  consults,  Ezek.  xi.  5.  2  Kings 
 xix.  27. 
 
 2.  To  His  omnipotence  ;  for  nothing  but  that  can  prevent 
 
 or  frustrate  the  devil's  designs  against  us,  Eph.vi.  12. 
 Matt.  xvi.  18. 
 
 3.  It  is  not  only  of  the  Lord,  but  of  His  mercies  that  ice 
 
 are  not  consumed. 
 
 For  we  have  highly  sinned  against  Him,  and  therefore, 
 without  infinite  mercy,  must  needs  have  perished,  by, 
 
 Rebellion,  faction,  and  divisions,  2  Tim.  iii.  4. 
 
 The  Novatians  and  Donatists,  in  Africa,  like  our  sec- 
 taries, destroyed  that  Church. 
 
 Use. 
 
 1.  Serve  God,  that  is  so  merciful  to  you. 
 
 2.  Live  up  to  the  Church  He  hath  so  miraculously  pre- 
 
 served. 
 
 3.  Trust  on  God  only  for  His  preservation  of  you  for  the 
 
 future,  2  Cor.  i.  9,  10. 
 
 4.  Give  thanks  to  God,  and  praise  His  name  for  your 
 
 deliverance,  Ps.  cxxiv. 
 
 Lamentations  iii.  39. 
 
 Wherefore  doth  a  Jiving  man  complain,  a  man  for  the 
 punishment  of  his  sins  ? 
 
 1.  Afflictions  are  the  'punishments  of  sin. 
 1.  What  are  afflictions  ? 
 
 1.  Temporal. 
 
 2.  Spiritual,  Rom.  i.  26. 
 
 Both  are, 
 1 .  Personal,  or, 
 
378  Thesaurus  Theologlcus. 
 
 2.  National,  Rev.  ii.  5.  2  Chron.  vii.  13,  14. 
 
 2.  What  by  sin  ? 
 
 "The  transgression  of  the  law,"  1  John  iii.  4.  1  Sam. 
 xv.  24. 
 Consider, 
 
 1.  God's  will  is  the  rule  of  man's  duty. 
 
 2.  This  will  was  first  enstamped  on  our  hearts. 
 
 3.  But  afterwards  it  was  blotted  out  by  sin  ;  so  that  we 
 
 were  ignorant  of  it. 
 
 4.  Hence  God  was  pleased  to  reveal  it  in  writing. 
 
 5.  Conformity  to  this  revealed  will  is  holiness. 
 
 6.  The  transgression  of  it  is  sin.    It  may  be  trans- 
 
 gressed, 
 
 1.  By  omission. 
 
 2.  By  commission. 
 
 Both, 
 
 1.  In  the  matter, 
 
 2.  In  the  manner,  of  the  performance. 
 
 3.  In  what  sense  are  afflictions  said  to  be  the  punish- 
 
 ments of  sin  ? 
 
 1.  Sin  being  contrary  to  God's  word,  is  also  contrary 
 
 to  His  will. 
 
 2.  Being  contrary  to  His  will,  is  contrary  also  to  His 
 
 nature,  Isa.  lix.  2. 
 
 3.  Therefore  it  must  needs  displease  Him,  Ps.  vii.  11  ; 
 
 xi.  5. 
 
 4.  And  therefore  He  cannot  but  manifest  His  displea- 
 
 sure against  it. 
 
 And  this  He  doth, 
 
 1.  Immediately  to  the  enlightened  soul. 
 
 2.  Or  else  by  laying  something  upon  us  which  is  con- 
 
 trary to  our  wills  and  natures. 
 
 5.  This  actual  manifestation  of  God's  displeasure  is  the 
 
 punishment  of  sin. 
 
 4.  How  doth  it  appear  that  afflictions  are  thus  the  punish- 
 
 ments of  sin  ? 
 
 1.  From  Scripture,  Ps.  cvii.  17.  Lam.  i.  8. 
 
 2.  Reason  ;  because  God  is  just. 
 Use. 
 
 1 .  See  the  fountain  of  all  afflictions. 
 
Thesaurus  Theologicus. 
 
 379 
 
 2.  See  hence  the  only  way  for  the  removal  of  them. 
 
 1 .  By  repenting  of,  2  Chron.  vii.  14, 
 
 2.  Turning  from,  our  sins. 
 
 II.  We  have  no  cause  to  complain  of  our  afflictions. 
 
 1.  Considering  we  have  deserved  them,  Rom.  vi.  23. 
 
 2.  They  are  less  than  we  have  deserved,  Ezra  ix.  13. 
 
 Ps.ciii.  10. 
 
 3.  We  enjoy  mercy  we  do  not  deserve. 
 Use. 
 
 1.  Let  us  acknowledge  God's  justice  in  our  punish- 
 
 ments, Ps.  li.  4. 
 
 2.  Bless  His  mercy. 
 
 3.  Be  humbled  for  our  sins,  1  Pet.  v.  6. 
 
 4.  Lay  hold  upon  Christ  for  the  pardon  of  them. 
 
 Lamentations  iii.  40. 
 
 Let  us  search  and  try  our  ivays,  and  turn  again  to  the 
 
 Lord. 
 
 ^  nip  Nnnvnn  mnai  [Targ.~\ 
 ["  And  let  us  return  in  penitence  before  the  Lord."] 
 
 When  God  afflicts  us  we  should  not  complain,  but  search 
 and  try  our  ways,  and  turn  unto  Him. 
 I.  We  should  search  and  try  our  ways. 
 
 1 .  What  is  it  to  search  ? 
 
 To  look  into,  observe,  and  consider  how  we  walk, 
 
 1.  Towards  God. 
 
 2.  Towards  man. 
 
 2.  What  is  it  to  try  our  to  ays  ? 
 
 1.  That  we  do  not  only  search  for,  but  search  until  we 
 
 have  found  out,  our  ways. 
 
 2.  When  found  out  we  should  try  them, 
 
 1.  By  the  revealed  will  of  God,  Isa.  viii.  20. 
 
380 
 
 Thesaurus  Theologicus. 
 
 2.  Impartially,  Isa.  v.  20. 
 
 3.  Universally. 
 
 4.  Constantly. 
 
 3.  What  are  the  ways  we  should  search  and  try  ? 
 
 1.  Generally:  our  whole  man. 
 
 2.  Particularly  : 
 
 1.  Our   understandings;    whether   we  know  what 
 
 God  hath  commanded  us  to  know. 
 
 1.  Concerning  Himself,  Hos.  iv.  1. 
 
 2.  His  Son,  1  Cor.  ii.  1,  2. 
 
 3.  His  law. 
 
 2.  Our  judgments;  whether  they  be  rightly  fixed 
 
 upon  His  truths,  Eph.  iv.  14. 
 
 3.  Our  thoughts. 
 
 4.  Our  affections. 
 
 1 .  Whether  we  love, 
 
 2.  Desire, 
 
 3.  Hope, 
 
 4.  Grieve, 
 
 5.  Rejoice,  as  He  would  have  us. 
 
 5.  Our  words,  Jer.  viii.  6. 
 
 6.  Our  actions. 
 
 1.  Civil. 
 
 2.  Spiritual. 
 
 Whether  we  do  them 
 
 1.  From  right  principles. 
 
 2.  After  a  right  manner ;  or, 
 
 3.  To  right  ends. 
 
 4.  What  necessity  is  there  of  searching  and  trying  our  ways? 
 
 It  is  necessary 
 
 1 .  To  the  knowledge  of  ourselves,  1  Kings  viii.  38. 
 
 2.  To  repentance  of  our  sins,  Ps.  xvii.  3,  4. 
 
 3.  To  our  conversion  to  God. 
 
 4.  To  our  right  serving  Him,  Ps.  iv.  4. 
 
 5.  To  the  salvation  of  our  souls. 
 
 5.  How  must  we  try  ourselves  ? 
 1.  Negatively. 
 
 1.  Not  by  others'  examples. 
 
 2.  Not  by  our  profession  of  religion,  Rom.  ii.  28,  29. 
 
 Matt.  vii.  22. 
 
Thesaurus  Theologians. 
 
 381 
 
 3.  Not  by  our  being  of  such  or  such  a  party,  Matt. 
 v.  20. 
 
 2.  Positively.    By  the  word  of  God,  Jam.  ii.  12. 
 II.  We  should  turn  unto  the  Lord. 
 Consider, 
 
 1.  We  are  all  born  with  our  backs  to  God,  Ps.  li.  5. 
 
 2.  Our  hopes  are  also  contrary  to  Him. 
 
 3.  It  is  our  duty  therefore  to  turn  ourselves  and  lives  to 
 
 Him. 
 
 In  which  turning  there  is 
 
 1.  Terminus  a  quo,  sin. 
 
 2.  Terminus  ad  quern,  obedience. 
 Use. 
 
 1.  Reproof  to  such  as  have  not  searched  their  ways. 
 
 1.  You  know  not  yet  what  condition  you  are  in. 
 
 2.  You  have  oft  searched  and  tried  other  things. 
 
 3.  God  Himself  will  try  you  ere  long,  Eccles.  xii.  14. 
 
 4.  Your  not  searching  your  ways  is  a  sign  they  are 
 
 bad. 
 
 5.  Nay,  it  is  a  sign  that  you  matter  not  how  your 
 
 ways  are,  nor  how  it  is  with  your  souls,  Matt. 
 xvi.  26. 
 
 2.  Exhortation. 
 
 Consider, 
 
 1.  How  easy  and  dangerous  it  is  to  be  mistaken  in 
 
 this  point. 
 
 1.  How  easy. 
 
 1.  By  reason  of  self-love,  Matt.  vii.  1,  2,  3. 
 
 2.  By  reason  of  the  deceitfulness  of  our  hearts, 
 
 Jer.  xvii.  9.  Ps.  xix.  12. 
 
 3.  By  reason  of  the  outward  likeness  between 
 
 real  and  counterfeit  grace. 
 
 2.  How  dangerous. 
 
 1.  Thou  art  still  in  thy  sins. 
 
 2.  Wilt  continue  in  them. 
 
 3.  And  so  go  on  to  hell,  Matt.  xxv.  8,  9,  10,  11. 
 
 2.  How  advantageous  it  wTill  be  to  search  and  try 
 
 your  xoays. 
 
 1.  This  will  keep  you  humble  in  your  own  sight, 
 Job  xlii.  5,  6. 
 
382  Thesaurus  Theologicus. 
 
 2.  Take  you  off  from  vain  disputations  in  matters 
 
 of  religion,  1  Tim.  vi.  4. 
 
 3.  Make  you  more  circumspect  for  the  future. 
 
 4.  Make  you  more  serious  in  all  religious  perform- 
 
 ances. 
 
 5.  Excite  you  especially  to  be  looking  after  Christ, 
 
 Matt.  xi.  28,  29. 
 Directions. 
 
 1.  Set  apart  some  time  each  day  for  this  work,  Ps.iv.4. 
 
 2.  Then  seriously  consider  your  former  actions  and  pre- 
 
 sent dispositions. 
 
 3.  Compare  them  impartially  with  the  word  of  God. 
 
 4.  Xever  leave  off  till  you  have  passed  judgment  upon 
 
 yourselves,  1  Cor.  xi.  31. 
 
 5.  If  you  find  your  ways  good,  continue  in  them  ;  if 
 
 not,  amend. 
 
 Lamentations  iii.  40. 
 And  turn  again  to  the  Lord. 
 
 I.  What  is  it  to  turn  again  ? 
 
 1.  Man  naturally  is  averse  from  God,  Jer.  xxxii.  33. 
 
 2.  Every  sin  drives  him  farther  and  farther  from  God, 
 
 Isa.  lix.  2. 
 
 3.  Hence  the  Scriptures  style  our  repentance  and  obe- 
 
 dience, a  turning  to  the  Lord.    And  so  it  implies, 
 
 1.  Repentance  of  our  former  sins,  Ezek.  xiv.  6. 
 
 2.  Our  forsaking  of  them. 
 
 3.  Our  preferring  God  before  all  things. 
 
 4.  Our  obedience  to  His  precepts,  Ezek.  xxxiii.  19. 
 
 II.  How  must  we  turn  ? 
 
 1.  Heartily,  Joel  ii.  12.  Deut.  xxx.  10. 
 
 2.  Universally,  Ezek.  xviii.  21,  30. 
 
 3.  Steadfastly. 
 
Thesaurus  Theologicus. 
 
 383 
 
 4.  Presently,  Jer.  xviii.  11. 
 III.  Why  turn  again  to  the  Lord  ? 
 
 1.  God  commands  it,  Zech.  i.  3,  4. 
 
 2.  It  is  the  only  way  to  life,  Ezek.  xviii.  32. 
 
 3.  If  we  turn  to  God,  He  will  turn  to  us,  Zech.  i.  3. 
 
 4.  God  is  the  only  rest  of  our  souls,  Matt.  xi.  29. 
 Use. 
 
 1.  Reproof. 
 
 2.  Examination. 
 
 1.  Do  you  forsake  the  sins  you  have  been  guilty  of? 
 
 2.  Perform  those  duties  you  have  neglected? 
 
 3.  Exhortation. 
 
 Consider, 
 
 1.  Whom  you  should  turn  to?  Isa.  xl.  15,  16,  17,22. 
 
 2.  You  are  all  in  a  possibility  of  conversion,  Matt. 
 
 xix.  26. 
 
 3.  It  is  God's  earnest  desire,  Ezek.  xxxiii.  11. 
 
 4.  You  are  obliged  to  it, 
 
 1.  By  all  your  mercies. 
 
 2.  By  all  your  judgments. 
 
 5.  Until  you  turn  you  are  in  a  most  miserable  con- 
 
 dition. 
 
 1.  Your  sins  are  not  pardoned,  Isa.  lv.  7. 
 
 2.  You  are  obnoxious  to  every  sin,  both  as  to  the  guilt, 
 
 and  power,  or  filth  of  it. 
 
 3.  Every  action  you  do  is  sin  ;  your 
 
 1.  Natural  actions,  1  Cor.  x.  31. 
 
 2.  Civil,  Prov.  xxi.  4. 
 
 3.  Spiritual,  Prov.  xv.  8 ;  xxi.  27  ;  xxviii.  9. 
 
 4.  God  is  always  angry  at  you,  Ps.  vii.  11. 
 
 5.  All  the  threatenings  of  the  law  may  be  inflicted 
 
 upon  you,  Deut.  xxix.  19,  20. 
 
 6.  Your  very  blessings  are   cursed,    Deut.  xxviii. 
 
 15,  16.  Mai.  ii.  2. 
 
 7.  You  are  not  sure  to  be  out  of  hell  one  moment, 
 
 Luke  xii.  20. 
 
 8.  You  will  be  miserable  to  eternity,  Matt.  xxv.  ult. 
 
 6.  No  sooner  turned  than  happy. 
 
 1.  In  the  pardon  of  sin,  Ezek.  xviii.  30. 
 
 2.  In  cleansing  your  hearts. 
 
384 
 
 Thesaurus  Theologicus. 
 
 3.  In  having  your  persons  and  performances  accepted, 
 
 Isa.  Ixvi.  2. 
 
 4.  In  God's  rejoicing  over  you,  Zeph.  iii.  J 7. 
 
 5.  In  your  title  to  all  the  promises,  Heb.  xiii.  5. 
 
 6.  Blessed  in  all  you  have,  Deut.  xxviii.  23. 
 
 7.  Live  in  heaven  for  ever,  Matt.  xxv.  46. 
 Means. 
 
 1.  Knowledge,  Isa.  i.  2,  3. 
 
 2.  Consideration,  Ezek.  xviii.  28. 
 
 1.  Of  the  glory  of  God. 
 
 2.  The  sinfulness  of  sin. 
 
 3.  The  proffers  of  the  gospel,  Matt.  xi.  29. 
 
 4.  The  vanity  of  the  world,  1  Cor.  vii.  31. 
 
 5.  The  torments  of  hell. 
 
 3.  Examination  of  ourselves,  2  Cor.  xiii.  5. 
 
 4.  Humiliation,  Lam.  v.  16. 
 
 1.  For  the  guilt, 
 
 2.  For  the  filth,  of  sin,  Rom.  vii.  24. 
 
 5.  Confession,  Luhe  xv.  21.  1  John  i.  9. 
 
 6.  Prayer,  xviii.  13. 
 
 7.  Believe  in  Christ,  Ac£s  iii.  16. 
 
 8.  Continue  in  obedience  to  the  commands  of  God,  Acts 
 
 xiii.  43. 
 
 Ezekiel  xviii.  30. 
 
 Repent,  and  turn  yourselves  from  all  your  transgressions ; 
 so  iniquity  shall  not  be  your  ruin. 
 
 Here  is 
 
 I.  The  duty,  Repent  and  turn. 
 
 II.  The  reason,  So  iniquity  shall  not  be  your  ruin. 
 
 I.  The  duty  twofold. 
 1.  Repent. 
 
Thesaurus  Theologicus. 
 
 385 
 
 What  is  it  to  repent  ? 
 
 1.  To  be  convinced  of  sin,  John  xvi.  8,  9.    Acts  ii.  37. 
 
 1.  Of  the  evil  of  it. 
 
 2.  Of  our  guilt  of  it. 
 
 1.  Original,  Ps.  li.  5. 
 
 2.  Actual,  Ps.  lvii.  3,  4. 
 
 1.  We  have  done  what  we  ought  not. 
 
 2.  We  have  not  done  what  we  should,  Matt. 
 
 xxv.  41,  42. 
 
 3.  Of  the  greatness  of  our  sins. 
 
 We  have  sinned 
 
 1.  Against  God  Himself,  Ps.  li.  4.  1  Sam.  ii.  25. 
 
 2.  Against  Christ,  John  hi.  19. 
 
 3.  Against  frequent  reproofs,  Jer.  xxix.  18,  19. 
 
 4.  Against  the  Spirit  of  God,  Rev,  iii.  20.  1  Thess. 
 
 v.  19. 
 
 5.  Against  our  own  vows,  Ps.  lxvi.  13,  14. 
 
 2.  In  sorrow  for  our  sins. 
 
 1.  Hearty,  Joel  ii.  13.  Acts  ii.  37. 
 
 2.  Sincere. 
 
 1 .  Because  they  offend  God. 
 
 2.  Defile  our  souls. 
 
 3.  Deserve  hell,  Matt.  xxv.  41. 
 
 3.  Universal,  Ps.  xix.  12. 
 
 4.  Exceeding  all  other  sorrow,  Zech.  xii.  10. 
 
 5.  Accompanied  with  shame,   Ezra  ix.  6.  Ezek. 
 
 xxxvi.  31,  32. 
 
 3.  Forsaking  it. 
 
 1.  Totally,  without  reserving  any  love  to  it,  Ps. 
 
 cxix.  128. 
 
 2.  Constantly,  so  as  never  more  to  return  to  it,  2  Pet. 
 
 ii.  21,  22. 
 
 Use. 
 
 1.  Consider  what  sins  you  have  committed,  and  repent  of 
 
 them. 
 
 2.  Consider  what  sins  you  are  still  defiled  with,  and  for- 
 
 sake them. 
 Consider, 
 
 1.  Otherwise  you  live  in  continual  offending  of  God. 
 
 2.  In  continual  curses. 
 
 c  c 
 
386 
 
 Thesaurus  Thcologicus. 
 
 3.  In  continual  danger  of  hell. 
 
 4.  Unless  you  forsake  sin,  God  will  forsake  you,  Isa. 
 
 lix.  2. 
 
 5.  Unless  we  forsake  them,  God  will  never  forgive 
 
 them,  Isa.  i.  16,  17. 
 What  necessity  is  there  of  our  repentance  and  turning  ? 
 It  is  necessary, 
 
 1.  Necessitate  prcecepti,  Acts  xvii.  30.  Matt.  iv.  17. 
 
 2.  Necessitate  medii, 
 
 1.  To  pardon,  Acts  v.  31  ;  viii.  22.  Luke  xxiv.  47. 
 
 2.  To  true  faith,  Mark  i.  15.  Acts  xx.  21.  Heb.  vi.  1. 
 
 3.  To  our  interest  in  Christ,  Mark  xvi.  16. 
 
 4.  To  the  favour  of  God,  Rom.  v.  1 . 
 
 5.  To  prevent  judgments,  Jon.  iii.  5,  6,  7,  10. 
 
 6.  To  attain  true  mercies,  Isa.  i.  16,  19. 
 
 7.  To  avoid  hell,  Luke  xiii.  3. 
 
 8.  To  bring  us  to  heaven,  1  Cor.  xv.  50. 
 To  save  impenitent  sinners  doth  not  consist, 
 
 1.  With  the  justice  of  God,  Gen.  xviii.  25. 
 
 2.  With  the  mercy  of  God,  Isa.  lv.  7. 
 
 3.  With  the  faithfulness  of  God,  Heb.  xii.  14.  Luke 
 
 xiii.  3. 
 
 4.  With  the  design   of  Christ's  death,  Rom.  iii.  26. 
 
 Matt.  ix.  13. 
 
 5.  With  the  nature  of  heaven. 
 
 1.  With  the  company,  Heb.  xii.  23. 
 
 2.  With  the  objects,  1  Cor.  xiii.  12. 
 
 3.  With  the  employment,  Rev.  vii.  9,  10,  11,  12,  13. 
 Objection  I.  I  shall  then  leave  my  pleasures. 
 
 1.  The  Scriptures  judge  otherwise  of  sin,  that  there  is 
 
 no  pleasure  in  it,  Isa.  lvii.  20,  21. 
 
 2.  They  are  at  best  but  brutish  pleasures,  Luke  xii.  19. 
 
 3.  They  are  but  for  a  moment,  Heb.  xi.  25.  2  Cor. 
 
 iv.  17. 
 
 4.  They  will  end  in  sadness  and  misery,  Rom.  vi.  21. 
 
 Prov.  xxiii.  31,  32. 
 
 5.  Thou  losest  greater  pleasures  for  them,  Ps.  xvi.  11. 
 
 1  Pet.  i.  8. 
 
 Objection  II.   But  there  is  profit  in  them,  Acts  xix. 
 27,  28. 
 
Thesaurus  Theoloyicus. 
 
 387 
 
 1.  It  is  but  a  seeming  profit,  Prov.  x.  2.  Jam.  v.  2,  3. 
 
 2.  We  lose  more  than  we  get,  Matt.  xvi.  26. 
 
 3.  There  is  a  curse  attends  all  such  profits,  Mai.  ii.  2. 
 
 4.  Thou  wilt  gain  more  by  losing  such  profits,  1  Tim. 
 
 iv.  8 ;  vi.  6. 
 
 1.  The  favour  of  God. 
 
 2.  A  blessing  upon  what  thou  hast,  Deut.  xxviii. 
 
 2,  3,  4. 
 
 3.  Everlasting  life,  Matt.  vi.  19,20. 
 Objection  III.  My  sins  are  great. 
 
 1.  So  were  the  Israelites,  yet  God  calls  on  them  to  turn, 
 
 Ezek.  xxxiii.  11. 
 
 2.  Yet  if  thou  turnest  from  them  they  shall  be  pardoned, 
 
 Ezek.  xviii.  21,  22.  Isa.  lv.  7. 
 
 3.  The  longer  it  is  before  thou  turnest,  the  greater  they 
 
 will  be. 
 
 4.  Though  they  be  great,  God's  mercies  and  Christ's 
 
 merits  are  greater,  Ps.  ciii.  9,  10.  Heb.  vii.  25. 
 Matt.  xi.  28. 
 
 5.  Turn,  and  iniquity  shall  not  be  thy  ruin. 
 Means. 
 
 1.  Meditation.    Often  consider  the  odious  and  detestable 
 
 nature  of  the  sins  you  have  committed,  Isa.  iv.  1,  4. 
 
 1.  How  great  a  God  it  offends,  Jer.  v.  22. 
 
 2.  How  gracious  a  God  it  displeaseth,  Ex.  xxxiv.  6. 
 
 Ps.  ciii.  8,  9. 
 
 3.  How  many  miseries  it  brought  upon  our  Saviour, 
 
 Lam.  i.  12,  13.  Isa.  liii.  4,  5,  6. 
 
 4.  How  many  mercies  it  deprives  us  of  in  this  life.  Jer. 
 
 v.  25. 
 
 5.  How  many  miseries  it  brings  upon  us,  Ps.  cvii.  17. 
 
 6.  This  is  the  one  thing  needful,  Luke  x.  42. 
 
 7.  Death,  Heb.  ix.  27. 
 
 8.  Judgment,  2  Cor.  v.  10. 
 
 9.  Hell,  2  Thess.  i.  7,  8,  9. 
 10.  Heaven,  Rev.  xiv.  13. 
 
 2.  Confession,  Ps.  xxxii.  5 ;  li.  3,  5.  Dan.  ix.  4,  5,  6,  8. 
 
 3.  Prayer, 
 
 1.  For  the  Spirit,  John  xvi.  7. 
 
 2.  For  a  new  heart,  Ps.  li.  7,  8, 10.  jEkeA.  xxxvi.  26. 
 
Thesaurus  Theologicus. 
 
 3.  For  the  pardon  of  our  former  sins,  Ps.  li.  9. 
 
 4.  Frequent  the  public  ordinances,  Acts  ii.  37. 
 
 5.  Turn  from  sin. 
 
 Consider, 
 
 1.  It  is  possible  for  any  one  to  turn,  Matt.  xix.  24, 
 
 25,  26. 
 
 2.  It  is  probable  for  us  more  than  others. 
 
 3.  If  we  turn,  God  will  not  reject  us,  John  vi.  37. 
 
 4.  Until  our  conversion,  we  are  slaves,  2  Pet.  ii.  19. 
 
 5.  Turn,  that  so  you  may  be  fit  partakers  of  the  Lord's 
 
 Table. 
 
 Ohj.  The  thief  was  converted  at  the  last  hour  upon  the 
 cross. 
 
 Ans.  1.  I  suppose  you  do  not  think  to  die  as  he  did. 
 
 2.  That  is  the  only  example  in  Scripture. 
 
 3.  Your  case  is  not  the  same  as  his  was :  he  never 
 
 heard  of  Christ  before,  but  you  have,  Ps.  cxix. 
 59,  60. 
 
 Ezekiel  xxiii.  38. 
 
 And  have  profaned  my  Sabbaths. 
 
 t  is  a  great  sin  to  profane  the  Sabbath. 
 .  What  is  the  Sabbath  ? 
 In  o-eneral,  nattf  is  rest;  but  to  understand  this  more 
 fully,  consider, 
 
 1.  God  made  all  things  of  nothing  in  six  days. 
 
 2.  The  seventh  day  He  rested  from  the  work  of  creation. 
 
 3.  It  being  a  day  of  rest  to  Himself,  He  commanded  it  to 
 
 be  a  day  of  rest  also  to  His  people,  Gen.  ii.  2. 
 
 4.  This  command,  as  well  as  others,  being  almost  for- 
 
 gotten by  the  fall,  He  enjoined  it  again  on  Mount 
 Sinai  by  Moses. 
 
Thesaurus  Theologicus.  389 
 
 5.  When  Christ  came,  He  again  established  the  rest,  but 
 altered  the  day  of  it  from  the  seventh  to  the  first ; 
 as  appears, 
 
 1.  In  that  He  was  as  faithful  as  Moses,  Heb.  iii.  2. 
 
 2.  In  that  the  Apostles  do  not  make  mention  of  this 
 
 day  as  lately  instituted,  but  as  before  observed, 
 Acts  xx.  7.  1  Cor.  xvi.  2. 
 
 3.  It  was  most  fitting  that  He  should  ordain  and 
 
 appoint  the  time  of  worship,  who  appointed  the 
 worship  itself. 
 
 4.  None  but  God  could  alter  the  day,  which  God  Him- 
 
 self had  set  apart  for  His  own  worship. 
 
 5.  It  was  upon  this  day  that  our  Saviour  did,  in  an 
 
 especial  manner,  appear  to  His  disciples,  John 
 xx.  19,  26.  Acts  ii. 
 
 6.  If  Christ  Himself  had  not  appointed  it,  but  the 
 
 Apostles  when  they  went  from  the  Jews,  about 
 three  years  after  the  resurrection,  then  for  that 
 time  there  would  have  been  no  obligation  to  this 
 command. 
 
 7.  It  is  expressly  called  'H/xsaa  xvgiaxrj,  Rev.  i.  10;  as, 
 
 Af/crvov  xug/axov,  1  Cor.  xi.  20  :  and  by  this  name  did 
 the  primitive  Christians  call  it.  Vide  Exposition  on 
 John  xx.  26.  [Vol.  i.  p.  537.] 
 
 8.  The  reason  of  the  change  seems  to  import  the  same, 
 
 it  being  from  the  resurrection  of  Christ :  Jisg/s^e/ 
 
 oZv  7]  ix,h  <raga<f/isui}  rb  KaQog'  to  duCCarov  rriv  roupTjv'  7] 
 
 xug/axii  rriv  dvdffraffiv. — Ignat.  \_Interp.  Ep.  ad  Trail. 
 
 c.  9,  torn.  ii.  p.  65,  Cotel.~] 
 So  Justin  [Martyr.  Apol.  i.  67]  saith,  they  kept  that 
 
 day  holy,  because  Jesus  rff  avrp  rii^^oc,  sx,  vexguv  uvsst^. 
 And  therefore  St.  Austin  [Ep.  lv.  ad  Jan.  torn.  ii. 
 
 p.  137,  B.]  saith,  that  as  soon  as  Christ  was  risen, 
 
 jam  etiam  dies  Dominicus,  id  est  octavus,  qui  et 
 
 primus,  inciperet  celebrari. 
 So  that  we  may  very  well  say  with  Athanasius  [Horn. 
 
 de  Sem.  %  1,  torn.  ii.  p.  60,  A.],  Mer&Qrixs  ds  6  Kvgiog 
 
 rriv  rov  Gu&Zarov  Tjfis^av  tig  xv^taTtTjv. 
 II.  What  is  it  to  profane  the  Sabbath? 
 
 1.  It  denotes  the  doing  any  thing  common  or  worldly 
 
390 
 
 Thesaurus  Theologicus. 
 
 upon  that  day,  Nell.  xiii.  19.  Lev.  xxiii.  3.  Isa.  lviii. 
 13. 
 
 2.  The  not  doing  every  thing  spiritual  that  God  requires 
 from  us. 
 
 III.  How  doth  it  appear  to  be  a  sin  thus  to  profane  the 
 
 Sabbath  ? 
 
 1.  Though  the  day  itself  be  of  positive,  yet  it  is  of  divine 
 
 institution,  and  it  is  God's  command  that  we  observe 
 and  keep  it  holy,  Ex.  xx.10.  Deut.  x.  4.  Matt.  v.  18. 
 
 2.  The  duty  and  service  required  upon  it  is  moral  and  of 
 
 perpetual  obligation. 
 
 3.  And  so  also  are  the  reasons  assigned  for  the  keeping 
 
 and  observing  of  it. 
 
 1.  It  is  the  Sabbath  of  the  Lord. 
 
 2.  Because  God  rested  on  it  from  His  work. 
 
 3.  He  blessed  and  sanctified  it. 
 
 IV.  Who  are  guilty  of  this  sin  ? 
 
 1.  Such  as  follow  their  worldly  employments  on  it,  unless 
 
 necessary,  Isa.  lviii.  13. 
 
 2.  Such  as  use  recreations  and  sports,  Isa.  lviii.  13. 
 
 3.  Such  as  neglect  private  duties. 
 
 4.  Such  as  absent  themselves  from  the  public  ordinances. 
 
 5.  Such  as  do  come,  but  yet  do  not  worship  God  in  spirit 
 
 and  in  truth. 
 
 6.  Such  as  suffer  their  families  to  profane  it. 
 Use. 
 
 "  Remember  the  Sabbath-day,  to  keep  it  holy." 
 Directions.  Vide  Exposition  upon  John  xx.  26.    [Vol.  i. 
 
 p.  537.] 
 Motives.  Vide  ibid. 
 
Thesaurus  Theologicus, 
 
 391 
 
 Hosea  iv.  6. 
 
 My  people  are  destroyed  for  lack  of  hnoivledge,  &c. 
 
 The  want  of  knowledge  is  the  cause  of  destruction. 
 
 I.  What  knowledge  is  here  meant? 
 
 1 .  A  clear,  not  obscure. 
 
 2.  Distinct,  not  confused. 
 
 3.  Experimental,  not  historical. 
 
 4.  Practical,  not  theorical. 
 
 II.  The  knowledge  of  what  ? 
 
 1.  Of  credenda. 
 
 2.  Offacienda. 
 
 III.  What  destruction? 
 
 1.  Temporal. 
 
 2.  Spiritual. 
 
 1.  In  the  separation  of  the  soul  from  God. 
 
 2.  The  indignation  of  God  against  the  soul. 
 
 IV.  How  does  it  appear? 
 
 1.  Sin   is   the   inevitable   cause   of  destruction,  Ezek. 
 
 xviii.  4. 
 
 2.  Unless  sin  be  pardoned,  the  soul  will  be  destroyed, 
 
 Mark  iii.  29. 
 
 3.  No  sin  pardoned  without  Christ,  JEph.  iv.  32. 
 
 4.  No  interest  in  Christ  but  by  faith,  Rom.  iii.  22. 
 
 5.  No  faith  without  knowledge,  Rom.  x.  14. 
 
 6.  Destruction  without  knowledge. 
 Use. 
 
 1.  Inference. 
 
 1.  Error  of  the  Papists. 
 
 2.  Mistake  of  ignorant  Protestants,  that  think  their 
 
 ignorance  will  save  them,  Prov.  iv.  5,  7. 
 
 1.  God  commands  it  as  He  commands  any  thing 
 
 else,  Hos.  vi.  6. 
 
 2.  Is  angry  with  them  that  have  it  not. 
 
392 
 
 Thesaurus  Tlieologicus. 
 
 Exhortation. 
 
 Consider,  without  knowledge 
 
 1.  Thou  canst  not  love  God,  nor 
 
 2.  Serve  Him,  nor 
 
 3.  Believe  in  Christ,  nor 
 
 4.  Repent  of  sin,  nor 
 
 5.  Enjoy  any  true  comfort,  nor 
 G.  Be  saved. 
 
 Know 
 
 1.  God. 
 
 2.  Christ. 
 
 1.  Prize, 
 
 2.  Believe  in,  Him. 
 
 3.  The  Holy  Ghost. 
 
 1.  Desire, 
 
 2.  Not  reject,  Him. 
 
 4.  The  Scriptures,  Matt.  xxii.  29. 
 
 1.  Read. 
 
 2.  Esteem. 
 
 3.  Delight,  Ps.  xix.  10. 
 
 5.  Yourselves. 
 
 1.  Loathe. 
 
 2.  Reform. 
 
 6.  The  nature  of  sin. 
 h  Mourn. 
 
 2.  Turn. 
 
 7.  The  manner  of  justification. 
 
 1.  Admire. 
 
 2.  Labour. 
 
 8.  Your  duty  in  all  conditions. 
 
 9.  The  misery  of  sinners. 
 
 Escape  it. 
 10.  The  privileges  of  saints. 
 Attain  them. 
 
 Means. 
 
 1.  Pray. 
 
 2.  Read. 
 
 3.  Meditate,  1  Tim.  iv.  15. 
 
 4.  Hear. 
 
Thesaurus  Theologicus. 
 
 393 
 
 Hosea  vi.  6. 
 
 I  desired  mercy,  and  not  sacrifice ;  and  the  knowledge  of 
 God  more  than  burnt  offerings. 
 
 The  knowledge  of  God  is  better  than  any  sacrifice  we  can 
 offer  to  Him  :  or,  the  principal  thing  that  God  requires  of 
 us  is  to  know  Him. 
 t  Who  is  this  God? 
 
 II.  What  must  we  know  in  Him  ? 
 
 III.  How  must  we  know  Him  1 
 
 IV.  How  is  it  the  chief  thing*  ? 
 
 1.  This  is  the  great  end  of  His  making  the  world. 
 
 2.  Of  His  sending  His  Son. 
 
 3.  Of  His  shedding  forth  His  Spirit,  Jer.  xxiv.  7. 
 
 4.  Of  sending  His  ministers,  2  Chron.  xxx.  22. 
 
 5.  Of  vouchsafing  His  ordinances,  Ezek.  xx.  12. 
 
 6.  Of  His   providences,   Ex.   vii.  5;   viii.  22.  Ezek. 
 
 xxxix.  22. 
 
 Use. 
 
 1.  Conviction  ;  did  you  know  God,  you  could  not  but 
 
 1.  Admire  Him. 
 
 2.  Honour,  1  Sam.  ii.  30. 
 
 3.  Love, 
 
 4.  Fear, 
 
 5.  Hope  on,  Him,  Ps.  ix.  10. 
 
 6.  Desire, 
 
 7.  Rejoice  in,  Him. 
 
 8.  Obey  Him,  1  Sam.  xv.  22. 
 
 2.  Examine  yourselves  by  these  things,  whether  you 
 
 know  Him  or  no. 
 
 3.  Exhortation :  labour  to  know  Him. 
 
 1 .  It  is  the  best  antidote  against  sin,  2  Pet.  ii.  20. 
 
 2.  The  best  preservative  of  our  duty,  1  Chron.  xxviii.  9. 
 
394  Thesaurus  Theologicus. 
 
 3.  The  best  restorative  of  graces,  2  Pet.  i.  2.  Job  xlii. 
 
 5,  6. 
 
 4.  The  best  cordial  in  afflictions,  Ps.  xxvii.  13. 
 
 To  this  consider, 
 
 1.  Without   it   you   can  never  go  from  earth  to 
 
 heaven. 
 
 2.  With  it  you  may  live  in  heaven  on  earth,  John 
 
 xvii.  3.  J  Cor.  xiii.  12. 
 
 Joel  ii.  13,  14. 
 
 Bend  your  heart,  and  not  your  garments,  and  turn  unto 
 the  Lord  your  God :  for  He  is  gracious  and  merciful, 
 slow  to  anger,  and  of  great  kindness,  and  repentetk 
 Him  of  the  evil.  Who  knoweth  if  he  will  return  and 
 repent,  and  leave  a  blessing  behind  him  ;  even  a  meat- 
 offering and  a  drink-offering  unto  the  Lord  your  God? 
 
 I.  Man's  duty  :  to  rend  his  heart. 
 1.  For  sin. 
 
 1.  The  guilt, 
 
 1.  Of  many, 
 
 2.  Great,  sins. 
 
 1.  Against  the  mercies  of  God. 
 
 2.  The  love  of  Christ. 
 
 3.  The  motions  of  the  Spirit. 
 
 4.  The  light  of  the  Gospel. 
 
 5.  The  checks  of  conscience. 
 
 6.  Our  own  vows  and  resolutions. 
 
 2.  The  strength. 
 
 1.  Because  it  prevails  so  often. 
 
 2.  Because  it  renders  us  continually  odious  to  God, 
 
 Ps.  vii.  11. 
 Rend  your  heart  for  sin, 
 
Thesaurus  TJieologicus, 
 
 395 
 
 1 .  So  as  tcr  be  really  troubled  at  it. 
 
 2.  So  as  to  confess  it  to  God. 
 
 2.  From  sin. 
 
 1.  The  love  to  it. 
 
 2.  The  delight  in  it. 
 
 3.  The  commission  of  it. 
 
 1.  All  sin. 
 
 2.  Because  sin. 
 
 3.  Especially  our  sins,  Ps.  xviii.  23. 
 
 3.  Turn  to  God. 
 
 Consider, 
 
 1.  If  we  turn  to  God  we  turn  to  the  chiefest  good. 
 
 2.  He  will  turn  to  us,  Zech.  i.  3. 
 
 3.  He  will  heal  our  land,  2  Chron.  vii.  13,  14. 
 How  must  we  turn  ? 
 
 1.  With  all  our  hearts. 
 
 1.  Understanding. 
 
 2.  Will. 
 
 3.  Affections. 
 
 1.  Love. 
 
 2.  Joy. 
 
 3.  Fear. 
 
 4.  Hope. 
 
 5.  Desire. 
 
 2.  With  fasting,  Matt.  xvii.  21.  Acts  xiv.  23. 
 
 3.  Weeping  and  mourning. 
 
 1.  For  our  sins  against  God. 
 
 2.  God's  anger  against  us. 
 
 II.  God's  mercies  :  He  is 
 
 1 .  Gracious,  Ex.  xxxiv.  6,  7. 
 
 2.  Merciful. 
 
 3.  Slow  to  anger,  Neh.  ix.  17.  Ps.  ciii.  8. 
 
 4.  Repenteth,  so  as  to  cease  from  judgments. 
 
 III.  An  encouragement.    Who  knoweth  if  he  xoill  return  and 
 
 repent,  and  leave  a  blessing  behind  him. ;  even  a  meat- 
 offering and  a  drink-offering  unto  the  Lord  your  God  ? 
 
 1.  If  He  will  return. 
 
 1.  From  His  anger, 
 
 2.  The  effects  of  it,  His  judgments. 
 
 2.  Repent. 
 
396 
 
 Thesaurus  Theologicus. 
 
 3.  Leave  a  blessing. 
 
 1.  Spiritual. 
 
 2.  Temporal. 
 
 Ovxouv  inl  8sov  /Asra/xsXs/a  o/xovopJas,  l<Sri  /ASTafioXq. —  Theodoret. 
 
 [Qu&st.  50  in  Gen.  torn  i.  p.  42,  A.] 
 ['Est/  0£&D  orav  XsyuvTai  /JbsXrj  r\  /xspyj,~\  avdowTroxaQojg  /jav  X'eyovrou, 
 
 6wffgsirug  ds  voovvrai. — Athanas.  [Dialog,  i.  de  S.  Trin. 
 
 torn.  ii.  p.  476,  C]  (Spurious.  Ben.  Ed.) 
 
 Micah  vi.  8. 
 
 He  hath  sheioed  thee,  0  man,  what  is  good ;  and  what 
 doth  the  Lord  require  of  thee  ? 
 
 I.  How  hath  God  shewn  us  what  is  good  ? 
 
 1.  In  some  measure  by  nature,  Rom.  ii.  14,  15. 
 
 2.  Perfectly  by  Scripture,  2  Tim.  iii.  16,  17. 
 
 1.  Written. 
 
 2.  Explained. 
 
 II.  What  hath  God  shewn  us  to  be  good? 
 
 1.  What  is  good. 
 
 1 .  That  which  is  good  for  us,  quod  nobis  conveniens. 
 
 2.  Desired  by  US ;  To  hr\  iratfiv  ayuQbv,  xal  ou  kclvt  eipfcrai 
 
 raya&ov  shai. — Aristot.  [JEth.  Nic.  x.  2.] 
 
 2.  How  many  sorts  of  good  are  there  ? 
 
 1.  Essential  or  received,  Luke  xviii.  19. 
 
 2.  Honest,  pleasant,  profitable. 
 
 3.  Really  or  apparently. 
 
 1.  Some  things  seem  good  to  us  which  are  not  so  in 
 
 themselves,  1  John  ii.  16. 
 
 1.  Popular  honour. 
 
 2.  Carnal  pleasure. 
 
 3.  Wordly  enjoyments,  Luke  xii.  18,  19. 
 
 2.  Some  things  are  good  in  themselves,  but  seem  not 
 
 so  to  us. 
 
Thesaurus  Theologicus. 
 
 397 
 
 1 .  By  reason  of  the  corruptions  of  our  minds,  1  Cor. 
 
 ii.  14.  Isa.  v.  20. 
 
 2.  The  perverseness  of  our  wills,  Rom.  vii.  18,  19. 
 
 3.  The  irregularity  of  our  desires. 
 
 III.  What  are  the  good  things  shewn  us  by  God? 
 
 1.  God  Himself,  who  is  Ps.  xxxiv.  8;  cxix.  68.  Luhe 
 
 xviii.  19. 
 
 1.  A  universal, 
 
 2.  An  infinite,  Ps.  cxlvii.  5. 
 
 3.  A  satisfying,  Ps.  xvii.  15. 
 
 4.  A  constant, 
 
 5.  An  omnipresent,  Ps.  cxxxix.  7. 
 
 6.  An  omnipotent, 
 
 7.  An  eternal,  good,  Ps.  xc.  2. 
 
 2.  Grace,  which  is  (Ps.  lxxiii.  28  ;  xcii.  1.) 
 
 1.  A  real, 
 
 2.  A  simple, 
 
 3.  A  certain,  good. 
 
 3.  Peace  of  conscience,  2  Cor.  i.  12. 
 
 4.  Joy  in  the  Holy  Ghost. 
 
 5.  An  interest 
 
 1 .  In  the  promises, 
 
 2.  In  the  properties,  of  God. 
 
 1.  Mercy. 
 
 2.  Goodness. 
 
 3.  Love,  Ps.  iv.  6,  7. 
 
 6.  Afflictions,    which    are    good    (Lam.   iii.    27.  Ps. 
 
 cxix.  71.) 
 
 1.  To  mortify  our  sins. 
 
 2.  To  quicken  our  graces. 
 
 7.  The  merits  of  Christ,  without  which 
 
 1.  We  can  be  freed  from  no  evil. 
 
 2.  Enjoy  no  good  whatsoever. 
 Use. 
 
 1.  Think  most  on  these  goods. 
 
 2.  Desire  them  most,  Prov.  xi.  23.  Ps.  lxxiii.  25. 
 
 3.  Labour  most  for  them,  Matt.  vi.  33. 
 
 Consider, 
 
 1 .  You  all  desire  good  things,  Ps.  iv.  6. 
 
 2.  Those  are  the  best  things. 
 
398 
 
 Thesaurus  Theologicus. 
 
 1.  Other  goods  are  seemingly,  Luke  xvi.  25,  these 
 
 really  good,  Prov.  xxiii.  5. 
 
 2.  Others  empty,  these  full,  Ps.  xvi.  11. 
 
 3.  Others   troublesome,  these  refreshing,  Eccles. 
 
 i.  1,2. 
 
 4.  Others  transient,  these  permanent,  Prov.  xxiii.  5. 
 
 5.  Others  temporal,  these  eternal,  Ps.  xvi.  11. 
 
 6.  Others  bodily,  these  spiritual. 
 
 7.  Others  inferior,  these  the  chief  good. 
 Directions. 
 
 1.  Repent,  Acts  ii.  37,  38. 
 
 2.  Believe,  Acts  xvi.  30,  31. 
 
 1.  It  is  Christ  that  hath  purchased  this  good  for  us, 
 
 1  John  ii.  1. 
 
 2.  It  is  He  that  conveys  it  to  us. 
 
 1.  By  His  merits. 
 
 2.  By  His  grace  and  Spirit. 
 
 3.  Pray,  Jam.  i.  5. 
 
 4.  Watch,  Mark  xiii.  37. 
 Doctrine. 
 
 TAe  Lord  requires  many  things  of  us,  in  which  we  ought 
 to  obey  Him. 
 
 1.  By  what  authority  doth  He  require  any  thing  of  us  ? 
 
 1.  As  our  Maker. 
 
 2.  Preserver,  Acts  xvii.  28. 
 
 1 .  In  our  essence. 
 
 2.  In  our  actions. 
 
 3.  As  our  Redeemer,  1  Cor.  vi.  20. 
 
 1.  From  sin. 
 
 2.  From  Satan. 
 
 3.  From  the  world. 
 
 4.  Our  Governor  and  Master,  Mai.  i.  6. 
 
 5.  Our  Father,  Mai.  i.  5. 
 
 6.  Our  God. 
 
 2.  What  kind  of  things  doth  He  require  ? 
 
 1.  Nothing  but  what  is  good  in  itself,   Rom.  vii. 
 
 12,  16. 
 
 2.  Good  also  to  us,  Ps.  xix.  11. 
 
 3.  What  is  it  to  obey  His  commands  ? 
 
 1.  To  submit  our  wills  wholly  to  His,  Matt.  xxvi.  39. 
 
Thesaurus  Theologicus. 
 
 399 
 
 2.  To  do  His  will,  because  it  is  His  will. 
 
 3.  To  do  whatsoever  He  requires,  Deut.  v.  33. 
 
 Use. 
 
 Obey  what  God  commands.  Consider, 
 
 1.  Whose  commands  they  are.    God's,  who  is 
 
 1 .  A  great, 
 
 2.  A  just,  Ex.  xxxiv.  7. 
 
 3.  A  merciful, 
 
 4.  An  omniscient,  Heb.  iv.  13. 
 
 5.  An  omnipotent,  God. 
 
 2.  What  commands  they  are. 
 
 1.  Righteous,  Ps.  xix.  9. 
 
 2.  Gracious. 
 
 3.  Consider  how  manv  obligations  you  have,  Isa.  v. 
 
 3,  4. 
 
 1.  Mercies,  Rom.  xii.  1. 
 
 1.  Temporal. 
 
 2.  Spiritual. 
 
 2.  Judgments. 
 
 4.  Not  God,  but  you,  receive  the  profit  of  your  obedience. 
 
 1.  Pleasures,  Ps.  xix.  10;  Ps.  cxix.  103. 
 
 2.  Riches,  Jam.  ii.  5. 
 
 3.  Honours,  Prov.  xii.  26. 
 
 5.  God  often  hath  and  doth  call  upon  you  to  obey  Him, 
 
 Tit.  ii.  11,  12. 
 
 6.  What  doth  God  require? 
 
 1.  Faith,  John  xiv.  1. 
 
 2.  Trust,  Prov.  iii.  5. 
 
 3.  Fear,  Prov.  xxiii.  17. 
 
 4.  Our  hearts,  Prov.  xxiii.  26. 
 
 5.  To  do  all  to  His  °;lorv,  1  Cor.  x.  31. 
 
400 
 
 Thesaurus  Theologicus. 
 
 Micah  vi.  8. 
 But  to  do  justly. 
 
 I.  What  is  justice? 
 
 1 .  General :  Virtue. 
 
 2.  Particular :   Constans  et  perpetua  voluntas,  jus  suum 
 
 cuique  tribuendi.  A  habit  whereby  we  give  all  their 
 due. 
 
 II.  What  is  it  to  do  justly? 
 
 To  put  that  habit  into  act,  Rom.  xiii.  7. 
 
 III.  To  whom  should  we  do  justly?    To  all. 
 
 1.  To  God. 
 
 1.  Honour,  Rev.  iv.  11 ;  v.  12. 
 
 2.  Worship,  Ps.  lxv.  2. 
 
 3.  Fear,  Mai.  i.  6. 
 
 4.  Faith,  Tit.  i.  2. 
 
 5.  Confidence,  Ps.  xx.  7. 
 
 6.  Thanks,  Ps.  l.  14.  Rev.  vii.  12. 
 
 7.  Love  and  our  hearts,  Prov.  xxiii.  26. 
 
 8.  All  we  have,  Ps.  xxiv.  1 ;  l.  10,  12. 
 
 9.  All  we  are,  1  Cor.  vi.  20. 
 10.  All  we  do,  1  Cor.  x.  31. 
 
 Consider, 
 
 1.  Unless  you  give  these  things  to  Him,  He  may 
 
 justly  take  them  away  from  you,  Matt.  xxv.  28. 
 
 2.  This  is  to  rob  God,  Mai.  iii.  8,  9. 
 
 2.  To  men. 
 
 1.  To  all  we  owe 
 
 1.  Love. 
 
 2.  Honour,  1  Pet.  ii.  17. 
 
 3.  Our  assistance  for  their  good,  Gal.  vi.  10. 
 
 4.  Our  prayers,  1  Tim.  ii.  1. 
 
 5.  Veracity  or  truth,  Rev.  xix.  11. 
 
 6.  What  we  have  of  another's  right,  it  should  be 
 
 restored. 
 
Thesaurus  Theologicus. 
 
 401 
 
 7.  In  all  civil  commerce  you  owe  upright  dealing  to 
 
 all,  Matt.  vii.  12.  1  Thess.  iv.  6.  Lev.  xxv.  14. 
 Deut.  xxv.  14,  15.  Prov.  xx.  10. 
 
 8.  What  you  have  got  unjustly  you  must  make 
 
 restitution  of. 
 
 1.  We  are  commanded  to  it,  Lev.  vi.  2,  3,  4. 
 
 2.  We  have  examples  for  it,  Gen.  xliii.  12.  Luke 
 
 xix.  8. 
 
 3.  There  is  reason  for  it,  for  our  repentance  is  not 
 
 perfect  till  we  have  made  restitution. 
 
 2.  To  our  superiors,  we  owe, 
 
 1.  Honour,  1  Pet.  ii.  17. 
 
 2.  Obedience,  Rom.  xiii.  1.  1  Pet.  ii.  13. 
 
 3.  Special  prayers,  1  Tim.  ii.  L 
 
 3.  To  our  inferiors, 
 
 Liberality,  1  Tim.  vi.  17,  18. 
 
 Use. 
 
 1.  Reproof  to  the  unjust. 
 
 2.  Exhortation  to  all  to  do  justly. 
 
 Consider, 
 
 1.  Hereby  you  will  imitate  God,  Matt.  v.  48. 
 
 2.  Credit  your  religion. 
 
 3.  Keep  your  consciences  void  of  offence,  Acts  xxiv.  16. 
 
 4.  It  is  not  long  ere  you  must  answer  for  all  unjust 
 
 actions,  2  Cor.  v.  10.  Eccles.  xii.  14. 
 
 5.  Unless  you  do  justice  here,  you  will  receive  justice 
 
 hereafter. 
 
 MiCAH  vi.  8. 
 
 Love  mercy. 
 
 We  should  love  mercy. 
 I.  What  is  mercy?  IDI?  ronST).  "EXzog  [LXX.] 
 
 D  D 
 
402 
 
 Thesaurus  Theologicus. 
 
 Misericordia.  est  dolor  animi  ex  aliorum  miseria  con- 
 tractus. 
 It  consisteth, 
 
 1.  In  forgiving  others'  injuries  to  us,  Luke  vi.  36. 
 
 Considering, 
 
 1.  God's  command,  Matt,  xviii.  21,  22.  Luke  xvii.  3. 
 
 2.  God's  mercy  to  us  in  this  kind,  Eph.  iv.  32.  Col.  hi. 
 
 13. 
 
 3.  Ourselves. 
 
 1.  What  we  have  been,  Tit.  iii.  3. 
 
 2.  What  we  are,  Gal.  vi.  1 . 
 
 4.  Our  prayers,  Luke  xi.  4. 
 
 5.  God's  promise,  Matt.  vi.  14,  15.  Luke  vi.  37. 
 
 2.  In  pitying  others'  miseries. 
 
 1.  We  are  commanded  it,  Rom.  xii.  15. 
 
 2.  God  doth  so,  Lsa.  lxiii.  9. 
 
 3.  Woe  to  them  that  do  not  so,  Amos  vi.  1,  6. 
 
 There  is  a  twofold  misery. 
 
 1 .  Spiritual,  which  we  are  to  pity ;  so  as, 
 
 1.  To  reprove  others  of  sin,  Lev.  xix.  17. 
 
 2.  Advise  them  to  repent,  Gal.  vi.  1.  Heb.  x.  24, 
 
 25. 
 
 3.  Pray  for  them,  1  Tim.  ii.  1. 
 
 2.  Temporal ;  we  are  to  express  our  pity  here, 
 
 1.  By  labouring  to  comfort  them,  1  Thess.  v.  14. 
 
 2.  To  help  them. 
 
 3.  In  relieving  their  necessities. 
 
 How  must  we  give  alms  ? 
 
 1.  Out  of  obedience  to  God. 
 
 2.  In  sincerity,  Rom.  xii.  8.  Matt.  vi.  1. 
 
 3.  To  the  glory  of  God,  Prov.  iii.  9. 
 
 4.  Proportionably, 
 
 1.  To  our  estates,  2  Cor.  ix.  6.  1  Cor.  xvi.  2. 
 
 2.  To  others'  necessities,  Matt.  xxv.  35,  36. 
 
 5.  Cheerfully,  Deut.  xv.  10.  2  Cor.  ix.  7.  Rom.  xii.  8. 
 
 6.  With  brotherly  love,  1  Cor.  xiii.  3. 
 
 7.  Thankfully,  1  Chron.  xxix.  11,  12, 13. 
 
 1.  That  we  have  to  give. 
 
 2.  That  we  have  hearts  to  give  it. 
 
Th  esa  urns  Th  eo  lay  ic  u  s . 
 
 403 
 
 II.  Why  should  we  love  mercy  ? 
 
 1.  Nature  teacheth  it. 
 
 2.  God  commands  it,  Heb.  xiii.  16.  1  Tim.  vi.  17. 
 
 3.  It  is  a  blessed  thing  to  give,  Acts  xx.  35. 
 
 4.  Hereby  we  imitate  God,  Luke  vi.  36.  Matt,  v.  48;  and 
 
 godly  men,  Job  xxxi.  16,  17,  &c. 
 
 5.  God  gives  us  all  we  have,  Deut.  viii.  17,  18. 
 
 6.  He  is  master  of  it,  though  in  our  hands,  Luke  xvi.  12. 
 
 7.  Hereby  we  manifest  our  love  to  God,  1  John  iii.  17. 
 
 8.  Without  this  our  religion  is  vain,  Jam.  i.  27. 
 
 9.  There  are  many  promises  to  the  merciful. 
 
 1.  He  shall  find  mercy,  Matt.  v.  7. 
 
 2.  He  shall  not  lack,  Prov.  xi.  24,  25;  xxviii.  27. 
 
 3.  He  shall  be  happy,  Prov.  xxii.  9.  Isa.  lviii.  10. 
 
 10.  God  looks  upon  it  as  given  to  Himself,  Matt.  xxv.  40. 
 ]  1.  Nay,  as  lent  to  Him,  Prov.  xix.  17. 
 12.  God  will  take  particular  notice  of  this  at  the  last  day, 
 Matt.  xxv.  34,  35,  &c. 
 
 Micah  vi.  8. 
 
 And  to  walk  humbly  with  thy  God. 
 
 We  should  walk  1  nimbly  with  God. 
 Two  things  required  : 
 
 I.  To  walk  with  God. 
 
 II.  Humbly. 
 
 I.  To  walk  with  God. 
 
 1 .  What  is  it  to  wcdk  ? 
 
 1.  To  move  the  body  from  place  to  place. 
 
 2.  For  the  motion  of  spirits,  Job  i.  7. 
 
 3.  Improperly  it  is  taken  for  living,  Ps.  i.  1.  Mark 
 
 vii.  5.  1  John  ii.  6. 
 
 2.  What  is  it  to  walk  with  God? 
 
404 
 
 Th  esa  urns  rl  'A  eoloyicus. 
 
 To  please  and  obey  Him,  Col.  i.  10.    Gen.  v.  22, 
 DNibgrrny  tffaq  Tlbnrn;  vi.  9.  Heb.  xi.  5.  i::^:- 
 tfnjtffi  6'  EifCrf^  -'Si  fotp.  [LXX.]  s>i  Nnbrna  ~fbm 
 [Tare/.  Onh.] 
 Our  spiritual  course  is  compared  to  walking, 
 L  Because  it  implies  life,  Rom.  viii.  1,  2. 
 
 2.  Strength,  Col.  ii.  6,  7. 
 
 3.  A  way. 
 
 4.  By-paths,  Gal.  ii.  14.  «7«t?i.  iii.  2. 
 
 5.  Bad  way  and  weather,  Joint  xvi.  31.  .Acte  xiv.  22. 
 
 1  Pet.  v.  8. 
 
 6.  A  continued  course,  Col.  ii.  6,  7.  vi.  1.  Philip. 
 
 iii.  12,  13. 
 
 7.  The  end  of  our  journey,  1  Pet.  i.  9. 
 
 3.  What  is  the  way  we  are  to  iceilk  with  God  in  ? 
 
 1.  In  the  way  of  faith,  2  Cor.  v.  7.  Rom.  iv.  12.  Three 
 
 steps  of  faith, 
 
 1.  Knowledge,  John  xvii.  3. 
 
 2.  Assent,  1  John  v.  9,  10. 
 
 3.  Fiducial  application,  John  xx.  28. 
 
 2.  In  the  way  of  obedience,  Lev.  xxvi.  3.   Deut.  x. 
 
 12,  13.  Luke  i.  6  ;  so  that  we  must  walk 
 
 1.  In  the  steps  He  hath  prescribed,  Zsa.  i.  12. 
 
 2.  In  the  manner  He  hath  prescribed. 
 
 1.  Uprightly,  Ps.  Ii.  6. 
 
 2.  Humbly. 
 
 3.  Steadfastly,  1  Cor.  xv.  58. 
 
 4.  Directly,  xii.  13. 
 
 5.  Cheerfully.  Rom.  xii.  8. 
 
 6.  Constantly  and  progressively,  Philip,  iii.  12. 
 
 7.  Believingly,  and  leaning  on  Christ,  lleb.  xi.  6. 
 
 3.  To  the  end  he  hath  prescribed,  Rev.  ii.  26. 
 
 4.  Means. 
 
 1.  Knowledge,  Hos.  iv.  6. 
 
 1.  Of  the  way  we  walk. 
 
 2.  Of  the  person  we  walk  with. 
 
 2.  Reconcilement  to  God,  Amos  iii.  3. 
 
 3.  Strength  of  grace,  1  Cor.  iii.  1. 
 
 4.  An  interest  in  Christ,  John  xv.  5. 
 
 5.  Frequent  praying  and  asking  the  right  way. 
 
Thesaurus  Theologicus. 
 
 405 
 
 6.  Conversing  with  God  by  meditation  and  com- 
 
 munion with  Him  in  His  ordinances,  Philip. 
 iii.  20. 
 
 7.  A  longing  desire  after  the  end  of  our  journey. 
 
 Use. 
 
 Walk  with  God. 
 Motives. 
 
 Consider, 
 
 1.  The  pleasantness  of  the  way,  Prov.  iii.  17. 
 
 2.  The  excellency  of  the  company,  Ps.  xxiii.  4. 
 
 3.  The  end  of  your  travels. 
 II.  Walk  humbly  with  God. 
 
 They  that  walk  with  God  should  walk  humbly. 
 
 What  is  humility  1 
 1.  To  God;  which  consisteth, 
 
 1.  In    the    acknowledgment    of   our    sins,  Luke 
 
 xviii.  11. 
 
 1.  Original,  Ps.  li.  5. 
 
 2.  Actual,  Rom.  iii.  19. 
 
 1.  The  number,  Ps.  xl.  12.  Ezra  ix.  6. 
 
 2.  The  greatness,  of  them. 
 
 1.  Against  light,  John  iii.  19. 
 
 2.  Mercies,  Isa.  v.  4. 
 
 3.  Judgments. 
 
 2.  In  a  thorough  sense  of  our  corruptions,  Rom. 
 
 vii.  18. 
 
 1.  In  soul,  Tit.  i.  15. 
 
 2.  In  body. 
 
 3.  In  confessing  our  frailty,  Ps.  xxxi.  2,  3  ;  xxxix.  5. 
 
 Isa.  xl.  6. 
 
 4.  In  acknowledging  our  dependence  on  Him,  Acts 
 
 xvii.  28,  for  what  we  have,  are,  do. 
 
 5.  In  admiring  the  goodness  and  mercy  of  God, 
 
 1  Chron.  xxix.  14. 
 
 6.  In  a  quiet  submission  to  God's  judgments,  1  Sam. 
 
 iii.  18.  Job  i.  21.  Rom.  ix.  20.  Consider, 
 
 1.  God's  justice. 
 
 2.  Our  deserts. 
 
 7.  In  adoring  the  perfections  and  ways  of  God,  Rom. 
 
 xi.  33. 
 
406 
 
 Thesaurus  Theoloyicus. 
 
 8.  In  fearing  His  glorious  presence,  Gen.  xxviii.  17. 
 
 9.  In  reverential  worshipping  Him,  Gen.  xviii.  27. 
 
 Eccles.  v.  1,2,  3. 
 
 10.  In  despising  ourselves  in  respect  of  Him,  Job 
 
 xlii.  5,  6.  Rev.  iv.  10.  Luke  xviii.  13. 
 
 11.  In  renouncing  our  best  works,  Deut.  ix.  4.  Isa. 
 
 lxiv.  6.  Luke  xvii.  10. 
 
 12.  In  thinking  no  duty  below  us,  Philip,  ii.  8.  2  Sam. 
 
 vi.  14,  22. 
 2.  Towards  men. 
 
 1.  In  esteeming  others  above  ourselves,  Philip,  ii.  3. 
 
 1  Tim.  i.  15. 
 
 2.  In  not  affecting  applause,  Matt,  xxiii.  6,  7. 
 
 3.  In  patient  bearing  contempt,  2  Cor.  xii.  10. 
 Motives. 
 
 Consider, 
 
 1.  Its  pattern,  Matt.  xi.  29. 
 
 2.  Necessity, 
 
 1.  To  all  duties,  Acts  xx.  19. 
 
 2.  To  all  graces,  Prov.  iii.  34.  t/am.  iv.  6. 
 
 3.  To  remove  judgments,  Zeph.  ii.  3. 
 
 3.  The  excellency,  1  Pet.  v.  5. 
 
 4.  The  privileges,  of  the  humble. 
 
 1.  God  accepts  them,  Ps.  Ii.  17.  Isa.  lxvi.  2. 
 
 2.  God  dwells  with  them,  Isa.  lvii.  15. 
 
 5.  The  promises,  1  Pet.  v.  5,  6.  ZwAe  xviii.  14. 
 
 Zephaniah  iii.  2. 
 
 She  obeyed  not  the  voice. 
 
 It  is  a  sin  not  to  obey  the  voice  of  God. 
 I.  What  voice  ? 
 
 1.  Of  conscience,  Rom.  ii.  15. 
 
Thesaurus  Theologicus. 
 
 407 
 
 2.  The  Spirit,  Acts  viii.  29  ;  xi.  12. 
 
 3.  Providence,  Mic.  vi.  9. 
 
 4.  The  Word  or  Scripture. 
 
 5.  Magistrates,  Tit.  iii.  1 . 
 
 II.  What  is  it  to  obey  ?    It  implies, 
 
 1.  Our  knowledge  of  what  is  commanded. 
 
 2.  Our  doing  it,  John  xiii.  17. 
 
 3.  Our  doing  it  in  the  way  that  is  commanded. 
 
 4.  Our  doing  it  therefore  because  it  is  commanded. 
 
 III.  What  are  the  requisites  to  true  obedience  ? 
 
 It  ought  to  be, 
 
 1.  Sincere,  Ps.  li.  6. 
 
 2.  Spiritual,  John  iv.  24. 
 
 3.  Regular. 
 
 4.  Loving,  Gaf.  v.  6. 
 
 5.  Believing,  1         ii.  5,  6. 
 
 6.  Universal,  2  Cor.  ii.  9.  Ps.  cxix.  6. 
 
 7.  Constant. 
 
 IV.  How  appears  it  to  be  a  sin  not  to  obey  the  voice  of  God  ? 
 
 1.  It  is  commanded,  Deut.  xxvii.  10;  xxx.  2. 
 
 2.  Disobedience  turns  every  thing  to  sin. 
 
 3.  God  will  severely  punish  the  disobedient,  Deut.  xi.  28. 
 
 Job  xxxvi.  12. 
 
 Use. 
 
 1.  See  and  consider  how  we  all  stand  guilty  before  God. 
 
 2.  Examine  yourselves  whether  you  be  obedient. 
 
 Signs  : 
 
 1.  If  thy  heart  doth  really  desire  to  know  thy  duty, 
 
 Ps.  cxix.  33,  34.  Jer.  xlii.  3.  Acts  ix.  6.  Job 
 xxi.  14. 
 
 2.  If  thou  readily  embracest  whatsoever  thou  knowest 
 
 commanded,  Deut.  v.  33. 
 
 3.  If  we  endeavour  to  do  what  is  commanded,  though 
 
 never  so  contrary  to  flesh  and  blood,  Heb.  xi.  8. 
 Philip,  ii.  8. 
 
 4.  If  thou  dost  it,  though  thou  seest  no  reason  for  it, 
 
 John  xiii.  7. 
 
 5.  If  when  God  speaks  and  man  speaks,  we  hearken 
 
 more  to  God  than  men,  Acts  iv.  19  ;  v.  29. 
 
108 
 
 Thesoiurus  The*  ilogicus. 
 
 G.  If  thou  lookest  more  at  thy  duty  than  its  event,  Dan. 
 iii.  18. 
 
 7.  If  thy  principal  end  in  what  tlion  dost  be  to  please 
 God. 
 
 Motives. 
 
 1 .  God  hath  called  upon  you  to  obey,  Jer.  xi.  2,  7. 
 
 2.  All  tilings  in  the  world,  besides  man,  obey  Him,  Mutt. 
 
 viii.  27. 
 
 3.  God  delights  in  our  obedience  more  than  any  thing 
 
 else,  1  Sam.  xv.  22. 
 
 4.  Consider  how  many  mercies  God  hath  heaped  upon 
 
 you,  to  engage  yon  to  obedience,  Rom.  xii.  1. 
 
 5.  Consider  the  happiness  of  the  obedient,  2  Tim.  iv.  8. 
 
 1.  They  shall  be  blessed,  Dent.  xi.  27.  Jer.  xlii.  6. 
 
 2.  God  is  their  God,  Jer.  vii.  23, 
 
 3.  They  shall  be  eternally  saved,  Heb.  v.  !). 
 G.  Consider  the  misery  of  the  disobedient. 
 
 1.  They  are  cursed,  Dent.  xi.  28. 
 
 2.  They  shall  perish,  Deut.  viii.  20. 
 
 3.  He  eternally  destroyed,  2  Thess.  I  8. 
 What  commands, 
 
 1.  To  know  God,  1  Chron.  xxviii.  !». 
 
 2.  To  repent,  Acts  xvii.  30. 
 
 3.  To  believe,  1  John  iii.  23. 
 
 4.  To  love  Him,  Deut.  v.  6. 
 r>.  To  fear  Him,  Deut.  vi.  13. 
 
 6.  To  love  one  another,  John  xv.  12,  17. 
 
 7.  To  do  all  things  to  His  glory,  1  Cor.  x.  31. 
 
 8.  To  work  out  your  salvation  with  fear,  Philip,  ii.  12. 
 
 9.  To  pray  without  ceasing,  1  rfhess.  v.  17. 
 
 10.  To  give  thanks  in  every  thing.  1  Thess.  v.  18. 
 
Thesaurus  Theologicus. 
 
 409 
 
 Zephaniah  iii.  2. 
 
 S/ie  received  not  correction. 
 
 Doctrine.    It  is  a  sin  not  to  receive  correction. 
 
 I.  What  is  meant  by  correction  ? 
 
 1.  Inward  afflictions. 
 
 1.  When  God  hides  His  face  from  us,  Ps.  xxx.  7.  Isa. 
 
 i.  15. 
 
 2.  When  He  takes  His  Spirit  from  us,  and  suffers  us  to 
 
 fall  into  sin,  Hos.  iv.  17. 
 
 3.  Sets  conscience  loose  upon  us,  Prov.  xviii.  14. 
 
 4.  Permits  the  devil  to  tempt  us. 
 
 2.  Outward. 
 
 1.  In  our  relations. 
 
 2.  In  our  estates. 
 
 3.  In  our  bodies. 
 
 II.  How  should  we  receive  correction  ? 
 
 1.  Submissively,  Jam.  iv.  7.  Considering, 
 
 1.  God's  sovereignty. 
 
 2.  Our  sins,  Lam.  iii.  39. 
 
 2.  Thankfully,  Job  i.  21.  Considering, 
 
 1.  They  are  less  than  we  deserve,  Ezra  ix.  13.  Job 
 
 xi.  6. 
 
 2.  They  are  for  our  good,  Rom.  viii.  28.  Ps.  cxix.  71. 
 
 3.  Receive  them  so  as  to  improve  them. 
 
 1.  To  the  deadening  of  sin,  Job  xxxvi.  8,  9,  10.  Isa. 
 xxvii.  9. 
 
 1.  Of  the  sin  in  particular  the  judgment  comes  for. 
 
 1.  How  may  we  know  it  ? 
 
 1.  By  the  nature  of  the  judgment,  1  Chron. 
 •       xxi.  12.  Judges  i.  6,  7. 
 
 2.  The  time  of  it,  1  Kings  xiii.  4.  Acts  xii.  22. 
 
 2.  How  are  we  to  improve  afflictions  to  deaden  a 
 
 particular  sin? 
 
410 
 
 Thesaurus  Theologicus. 
 
 1.  God  manifests  His  displeasure  against  it. 
 
 2.  He  hath  warned  thee  to  have  a  care  of  it 
 
 hereafter. 
 
 3.  The  next  time  thou  committest  it,  it  will  be 
 
 greater. 
 
 4.  And  therefore  thou  mayest  expect  a  greater 
 
 punishment,  John  v.  14. 
 2.  All  sin  :  considering, 
 
 1.  Sin  was  the  cause  of  affliction,  Lam.  i.  5.  Ps. 
 
 cvii.  17. 
 
 2.  The  more  thou  sinnest  the  more  afflictions  thou 
 
 deservest. 
 
 3.  If  thou  wilt  not  turn  from  thy  sins  for  temporal 
 
 afflictions,  thou  must  burn  for  thy  sins  in 
 eternal  afflictions. 
 2.  The  quickening  of  our  graces,  Heb.  xii.  10. 
 
 1.  Patience,  Rom.  v.  3,  4,  5. 
 
 2.  Humility,  2  Chron.  xxxii.  26.  Deut.  viii.  2,  3. 
 
 3.  Repentance. 
 
 4.  Hope. 
 
 5.  Thankfulness. 
 
 6.  Heavenly-mindedness. 
 
 III.  How  does  it  appear  to  be  a  sin  ? 
 
 1.  God  hath  commanded  it,  Mic.  vi.  9. 
 
 2.  He  reproves  them  that  do  it  not,  Jer.  v.  3 ;  vii.  28. 
 
 3.  It  is  a  frustrating  God's  end  in  correcting  us,  Jer. 
 
 ii.  30. 
 
 IV.  Who  are  guilty  of  this  sin  ? 
 
 1 .  All  that  are  not  sensible  of,  nor  affected  for,  corrections. 
 
 2.  All  that  murmur  against  God  for  them. 
 
 3.  All  that  are  not  the  better  for  them,  Ps.  cxix.  67. 
 Use. 
 
 1 .  Take  notice  of  God's  corrections. 
 
 2.  Be  humbled  under  them,  Amos  iii.  8. 
 
 3.  Submit  unto  them. 
 
 4.  Be  thankful  for  them,  Isa.  xlviii.  10.  Rev.  iii.  19.  Jer. 
 
 xvi.  19. 
 
 5.  Trust  in  God  only  for  the  removal  of  them. 
 
 6.  Labour  to  find  out  thy  sin  :  repent.    Three  times  and 
 
 seasons  to  turn  to  God,  &c. 
 
Thesaurus  Theoloyicus. 
 
 411 
 
 7.  Let  them  have  their  perfect  work  upon  thee,  improve 
 them  aright,  considering, 
 
 1.  They  are  a  talent  which  God  expects  should  be 
 
 improved. 
 
 2.  You  must  answer  for  afflictions  as  well  as  mercies. 
 
 3.  The  sooner  you  improve  them  the  sooner  God  will 
 
 remove  them. 
 
 4.  You  cannot  expect  they  should  be  removed  in  mercy 
 
 till  they  are  improved  by  grace,  Isa.  i.  5. 
 
 5.  By  improving  of  them  you  may  change  their  nature, 
 
 and  turn  them  into  blessings. 
 
 6.  Unless  you  improve  them  here  you  will  feel  them 
 
 again  hereafter. 
 
 7.  Improve  you;*  afflictions  aright  in  time,  and  you 
 
 shall  be  free  from  afflictions  to  eternity,  2  Cor. 
 iv.  17. 
 
 Zephaniah  iii.  2. 
 
 She  trusted  ?iot  in  the  Lord. 
 
 T    T   T  T 
 
 It  is  a  great  sin  not  to  trust  in  the  Lord. 
 I.  What  is  it  to  trust  in  the  Lord? 
 
 It  is  an  act  of  faith  whereby  the  soul  relies  and  depends 
 upon  the  Lord  for  whatsoever  it  wants  or  desires. 
 What  in  the  Old  Testament  is   nn^  nins2  in  the 
 New  Testament  is  wHSr'euu'stg  rhv  fodv. 
 To  open  this,  consider, 
 
 1.  It  is  God's  prerogative,  as  God,  not  to  depend  upon 
 
 any  one. 
 
 2.  All  creatures,  in  that  they  are  creatures,  do  inces- 
 
 santly depend  upon  Him  that  did  create  them. 
 
412 
 
 Thesaurus  Theologicus. 
 
 3.  Man  being  fallen  from  God  doth  naturally  forget  his 
 
 dependence  upon  Him. 
 
 4.  But,  howsoever,  being  still  an  infirm  creature,  is  forced 
 
 to  lay  itself  upon  something  or  other  ;  therefore  all 
 trust  in  something. 
 
 5.  Therefore,  when  God  commands  us  to  trust  in  Him, 
 
 His  will  is}  that  we  leave  all  our  other  confidences, 
 and  rely  and  depend  only  upon  Him  for  whatsoever 
 we  want  or  desire. 
 This  relying  is  called, 
 
 1.  The   hoping   in    God,    Ps.   cxxx.  7,    bvnty  brr 
 
 t  : 
 
 2.  Expecting  from  God,  Ps.  lxii.  5,  VV)i?n  •ia»$~l,3. 
 
 3.  Staying   upon    God,   Isa.   x.   20,  r^vfri  V&fti 
 
 ["Effovra/]  micoMrtc,  i«7  rbv  6s6v.  [LXX.]  ;  L.  10,  l^E??. 
 
 4.  Trusting  in  God,  nntprp. 
 
 II.  What  is  there  in  God  we  should  trust  in  ? 
 
 God,  absolutely  considered,  is  not  the  object  of  trust; 
 but, 
 
 1.  His  wisdom,  Ps.  cxlvii.  5.  2  Pet.  ii.  9.  2  Chron.  xx.  12. 
 
 2.  Power,  Matt.  xix.  26.  Isa.  li.  5. 
 
 3.  Goodness  and  mercy,  Ps.  xiii.  5 ;  lii.  8 ;  cxxx.  7, 
 
 4.  Faithfulness,  Deut.  xxxii.  4. 
 
 5.  Eternity,  1  Tim.  vi.  17. 
 
 III.  What  should  we  trust  in  God  for? 
 
 For  all  that  concerns  either  soul  or  body. 
 
 1.  Of  soul ;  as, 
 
 1.  Pardon  of  sin,  Isa.  xliii.  25. 
 
 2.  Gratification,  Rom.  v.  1. 
 
 3.  Cleansing  of  our  hearts,  Ezelt.  xxxvi.  26. 
 
 4.  Saving  of  our  souls. 
 
 2.  Body,  1  Tim.  iv.  8. 
 
 There  are  three  seasons  when  we  ought  to  trust  in 
 
 God  especially  for  our  outward  estate. 
 1.  When  we  fear  affliction,  Ps.  lvi.  3.    We  are  then  to 
 trust 
 
 1.  That  God  will  prevent  them,  Ps.  cxix.  39. 
 
 2.  Or   enable  us  cheerfully  to  go  through  them, 
 
 Philip,  iv.  11,  12. 
 
 3.  Or  turn  them  for  our  good. 
 
Thesaurus  2  heoloyicus. 
 
 413 
 
 2.  When  we  feel  afflictions,  Jer.  xvi.  19;  then  trust  in 
 
 God, 
 
 1.  To  sanctify  them. 
 
 2.  To  support  you  under  them,  1  Cor.  x.  13. 
 
 3.  To  deliver  you  from  them,  2  Pet.  ii.  9.  Ps. 
 
 xxxiv.  19. 
 
 3.  When  we  are  free  from  afflictions,  trust  in  God, 
 
 1.  To  bless  this  prosperous  estate  unto  you,  and 
 
 enable  you  to  make  a  good  use  of  it. 
 
 2.  To  continue  it  unto  you  so  long  as  it  is  good  for 
 
 you,  Ps  xxx.  6,  7. 
 
 3.  To  prepare  you  for  a  change,  whensoever  He  shall 
 
 think  it  best  for  you. 
 
 IV.  How  should  we  trust  in  God  ? 
 
 1.  So  as  to  trust  in  none  but  Him,  Prov.  iii.  5. 
 
 1.  Not  in  wickedness,  Ps.  Ixii.   10.    Isa.  xxx.  12; 
 
 xlvii.  10. 
 
 2.  Not  in  our  own  righteousness,  Ezek.  xxxiii.  13. 
 
 3.  Not  in  any  secular  power,  Jer.  xvii.  5.  Ps.  cxlvi.  3. 
 
 4.  Not  in  wealth  and  riches,  Ps.  x.  7;  xlix.  6.  Mark 
 
 x.  24. 
 
 2.  So  as  to  fear  none  but  Him,  Isa.  xii.  2.  Ps.  xxiii.  4 ; 
 
 xxvii.  1  ;  xlvi.  1,  2. 
 
 3.  So  as  not  to  use  any  indirect  means  for  the  attainment 
 
 of  our  desires. 
 
 4.  So  as  still  to  use  the  means  He  Himself  hath  appointed. 
 
 5.  So  as  still  to  be  much  in  praying  to  Him,  Ezek.  xxxvi. 
 
 37. 
 
 6.  Trust  in  Him  always,  Ps.  Ixii.  8 ;  yea,  in  the  greatest 
 
 exigencies,  Job  xiii.  15. 
 
 V.  What  grounds  have  we  whereon  to  put  our  trust  in 
 
 God? 
 1.  His  promises. 
 
 1.  God  hath  given  us  promises  as  well  as  precepts. 
 
 2.  His  promises  are  either  spiritual  or  temporal,  1  Tim. 
 
 iv.  8. 
 
 3.  They  are  either  absolute  or  conditional. 
 
 4.  In  conditional  promises,  the  condition  must  be  ful- 
 
 filled before   the   promise   is   performed,  Ezek. 
 
414 
 
 Thesaurus  Theoloyicus. 
 
 xxxiii.  14,  15.  Matt.  xi.  28.   Rom.  viii.  28.  Ps. 
 
 xxxiv.  9,  10. 
 
 5.  All  absolute  promises  in  themselves  are  conditional; 
 but  when  the  condition  is  performed,  certain  and 
 infallible,  Heb.  vi.  17,  18. 
 2.  Christ's  merits :  in  Him  the  promises  are  confirmed, 
 Rom.  xv.  8.  Gal.  iii.  17.  2  Cor.  i.  20. 
 
 1.  The  promises  are  ratified  and  confirmed  by  His 
 
 death,  Heb.  ix.  15,  16. 
 
 2.  The  blessings  promised  cannot  be  obtained  but  only 
 
 by  Christ. 
 
 3.  They  can  be  obtained  but  only  by  faith  in  Christ. 
 
 VI.  How  doth  it  appear  to  be  a  sin  not  to  trust  in  God? 
 
 1.  It  is  contrary  to  God's  command,  Prov.  iii.  5.  Ps.  vi. 
 
 2,  8;  cxv.  9,  10,  11. 
 
 2.  It  is  much  displeasing  to  God,  2  Chron.  xvi.  12. 
 
 3.  It  is  much  dishonouring  Him,  Rom.  iv.  20. 
 
 VII.  How  may  we  know  whether  we  trust  in  Him  ? 
 
 They  trust  not  in  God, 
 
 1.  Who  know  Him  not,  Ps.  ix.  10. 
 
 2.  Who  use  unlawful  means  for  the  attainment  of  their 
 
 desires. 
 
 3.  Who  fear  any  thing  more  than  God. 
 
 4.  Who  trust  in  any  thing  besides  God. 
 Use. 
 
 1.  Repent  of  this  sin. 
 
 2.  Reform  it. 
 
 Consider, 
 
 1.  God  takes  special  notice  of  them  that  trust  in  Him, 
 
 Nah.  i.  7. 
 
 2.  This  is  put  for  all  worship,  Ps.  cxv.  9. 
 
 3.  By  this  means  thou  mayest  have  whatsoever  good 
 
 thou  desirest,  Ps.  xxxvii.  5. 
 
 4.  Our  trusting  in  Him  endears  Him  to  us,  Ps.  vii.  1; 
 
 xvi.  1;  xxxvii.  40;  cxliii.  8. 
 
 5.  There  is  nothing  we  can  have  any  ground  to  trust  in 
 
 but  God. 
 
 6.  God  ofttimes  brings  His  people  into  afflictions,  on 
 
 purpose  that  they  may  exercise  this  grace. 
 
Thesaurus  Theologicus.  415 
 
 7.  They  that  trust  not  in  the  Lord  can  never  expect 
 
 any  mercy,  as  a  mercy,  from  Him. 
 
 8.  There  is  no  other  way  to  happiness,  but  by  faith  and 
 
 trust. 
 
 9.  Trusting  in  God  keeps  the  heart  in  a  continual 
 
 quietness  and  tranquillity,  Ps.  xlvi.  1,  2. 
 10.  They  that  trust  in  God  are  sure  to  be  happy,  Prov. 
 xvi.  20.  Ps.  xxxi.  19. 
 Objection. 
 
 1.  Some  have  trusted  in  the  Lord,  and  yet  have  been  in 
 
 as  great  afflictions  as  others ;  as  David,  Christ. 
 Answer. 
 
 1.  The  Saints  of  God  have  experienced,  in  all  ages, 
 
 that  if  they  trusted  in  God,  He  did  help  them, 
 Ps.  xxii.  4,  5;  xxviii.  7. 
 
 2.  And  therefore,  when  they  were  still  afflicted,  those 
 
 afflictions  became  mercies  to  them ;  and  so  they 
 were  delivered  from  the  affliction,  or  evil  of  the 
 affliction. 
 
 2.  But  I  have  trusted,  and  am  not  helped. 
 
 1 .  Examine  whether  thou  hast  trusted  aright. 
 
 2.  Perhaps  thou  hast  not  performed  the  conditions  of 
 
 the  promise. 
 
 3.  Perhaps  thou  trustedst  in  God  for  what  He  knew 
 
 was  not  good  for  thee. 
 
 4.  Perhaps  He  hath  given  thee  something  better  in- 
 
 stead of  it. 
 
 5.  Or  else  thou  hast  not  trusted  long  enough. 
 
 3.  But  I  am  a  sinner,  and  dare  not. 
 
 1.  It  is  true  we  sinners  have  cause  to  fear  Him. 
 
 2.  But  so  as  to  trust  in  Him,  Ps.  xl.  3. 
 
 3.  The  greater  sinner  thou  art,  the  more  need  thou 
 
 hast  to  trust  in  Him. 
 
 4.  Not  trusting  in  God  will  not  lessen,  but  increase, 
 
 thy  sins. 
 
416 
 
 Thesaurus  Theoloyicus. 
 
 Zephamah  iii.  2. 
 She  drew  not  near  to  her  God. 
 rmp  sb  mribs-bs 
 
 t  ••  »T  t    v  v: 
 
 I.  How  should  we  draw  near  to  God? 
 
 1.  Generally,  by  worshipping  Him,  Matt.  xv.  8,  9.  So 
 
 the  Targum,  nmprw  sb  snbsH  jnViaVi- 
 
 2.  Particularly. 
 
 1.  In  the  performance  of  duties. 
 
 1.  Hearing,  Ezek.  xxxiii.  31. 
 
 2.  Praying,  Isa.  xxix.  13. 
 
 3.  Receiving  the  sacraments. 
 
 4.  Meditation. 
 
 1.  Of  His  word,  Ps.  i.  2. 
 
 2.  Works,  Ps.  Ixxvii.  11,12. 
 
 3.  Perfections,  Ps.  lxiii.  6. 
 
 2.  In  the  exercise  of  graces. 
 
 1.  Love,  Deut.  vi.  5. 
 
 2.  Desire,  Ps.  lxxiii.  25. 
 
 3.  Hope,  Heb.  vii.  19. 
 
 4.  Trust,  Ps.  lxxiii.  28. 
 
 5.  Joy,  Philip,  iv.  4. 
 
 II.  How  does  it  appear  to  be  a  sin  not  to  draw  nigh  to  God? 
 
 1.  It  contradicts  the  divine  commands,  Jam.  iv.  8. 
 
 2.  It  is  displeasing  to  God,  Isa.  xxix.  13. 
 
 3.  It  is  a  dishonour  to  Him. 
 
 III.  Who  are  guilty  of  this  sin  ? 
 
 1.  Such  as  are  ignorant  of  God. 
 
 2.  Such  as  absent  themselves  from  the  ordinances  of  God. 
 
 3.  Such  as  continue  in  sin,  for  they  keep  at  a  distance 
 
 from  God,  Isa.  lix.  2. 
 Use.  Draw  nigh  to  God. 
 
Thesaurus  Theoloyicus. 
 
 417 
 
 Consider, 
 
 1.  It  is  your  privilege  as  well  as  duty,  a  privilege  pur- 
 
 chased by  Christ,  Heb.  iv.  15, 16. 
 
 2.  If  there  be  any  real  pleasure  to  be  enjoyed  on  this  side 
 
 heaven,  certainly  it  is  in  drawing  near  to  God,  Ps. 
 lxxiii.  28. 
 
 3.  It  is  not  only  the  greatest  pleasure,  but  the  highest 
 
 honour,  we  are  capable  of,  Ps.  lxxiii.  28.  Axo.  }j| 
 joA)]  ^\djL\x  [Vers.  Syr.] 
 
 4.  Do  you  draw  nigh  to  God,  and  God  will  draw  n'gh  to 
 
 you.,  Jam.  iv.  8. 
 
 5.  Unless  you  draw  near  to  God  in  time,  ye  must  be 
 
 separated  from  God  to  eternity. 
 
 6.  Draiv  near  to  God  whilst  you  live,  and  you  shall  be 
 
 sure  to  come  to  Him  when  you  die. 
 
 Zechariah  i.  3. 
 
 Thus  saith  the  Lord  of  Hosts ;  Turn  ye  unto  me,  saith  the 
 Lord  of  Hosts,  and  I  will  turn  unto  you,  &c. 
 
 Conversion  is  a  duty  that  concerns  all  men. 
 Impediments  to  conversion : 
 
 1.  Ignorance,  Hos.  iv.  6.    That  man  must  not  go  to  hea- 
 
 ven without  true  knowledge,  but  he  cannot  see  if  he 
 hath  it  not :  hence  the  state  of  sin  is  called  a  state  of 
 ignorance,  1  Pet.  i.  14.  Ignorance, 
 
 1.  Of  God.    The  great  reason  why  men  do  not  turn 
 
 unto  Him  is,  because  they  do  not  know  Him. 
 
 2.  Of  themselves  :  neither  what  they  are,  nor  whose 
 
 they  are,  nor  how  miserable  they  are. 
 
 3.  Of  the  true  nature  of  conversion,  even  a  giving  up 
 
 themselves  wholly  to  the  love  and  service  of  God. 
 
 2.  Inconsiderateness,  Isa.  i.  3. 
 
 3.  Want  of  self-examination  :  men  take  it  for  granted 
 
 E  E 
 
418 
 
 Th csa  ur us  Th eolog icus. 
 
 that  they  are  turned  already,  and  therefore  seek  not 
 for  any  further  turning. 
 
 4.  The  cares  of  this  world,  and  deceitfulness  of  riches, 
 
 Mark  W.  19. 
 
 5.  Present  impunity,  Eccles.  viii.  11. 
 
 6.  The  strength  of  our  darling  sins,  Ps.  xviii.  23.  Heb. 
 
 xii.  1. 
 
 7.  Bad  examples,  Eph.  v.  6,  7. 
 
 8.  The  subtlety  of  Satan,  1  Pet.  v.  8.    If  all  should  turn 
 
 to  God,  he  should  lose  all  his  subjects. 
 
 9.  The  sins  of  professors. 
 
 10.  Prejudices  against,  and  mistakes  about,  religion  :  as, 
 
 1.  A  despised, 
 
 2.  A  melancholy,  kind  of  living. 
 Use.  Exhortation  to  turn. 
 
 I.  Motives  to  it. 
 
 II.  Directions  about  it. 
 I.  Motives. 
 
 1.  Considerations.  Consider, 
 
 1.  Who  it  is  that  calls  upon  you  to  turn.    The  great 
 
 God!  Isa.  xl.  15,  17,  22,  not  benefitted  by  you. 
 
 2.  Who  you  are  that  He  calls  upon  to  turn  :  His  own 
 
 creatures,  His  professed  servants. 
 
 3.  What  engagements  lie  upon  you :  He  made,  main- 
 
 tained, sent  His  Son  to  save,  His  Spirit  to  sanctify, 
 you. 
 
 4.  What  misery  you  will  lie  under  unless  you  turn. 
 
 1.  Never  a  sin  is  pardoned  to  you  till  you  be  turned 
 
 to  God,  Isa.  lv.  7. 
 
 2.  Never  a  sin  is  subdued  under  you  till  you  be 
 
 turned  to  God  ;  so  that  you  cannot  promise 
 yourselves  exemption  from  atheism,  blasphemy, 
 idolatry,  rebellion,  witchcraft,  adultery,  murder, 
 or  any  other  sin. 
 
 3.  Nothing  you  do  but  is  a  sin  :  natural  actions, 
 
 1  Cor.  x.  31 ;  civil,  Prov.  xxi.  4  ;  spiritual,  Prov. 
 xv.  8;  xxi.  27;  xxviii.  9.  Isa.  lxvi.  3. 
 
 4.  Hence,  as  you  at  all  times  sin  against  God,  so 
 
 God  at  all  times  is  angry  with  you,  Ps.  vii.ll- 
 
 5.  Hence  there  is  never  a  threatening:  against  what 
 
Th  esa  a  r  us  rJ  lieo  log  ic  us . 
 
 419 
 
 sin  soever,  but  is  denounced  against  you  ;  and 
 you  know  not  how  soon  it  may  be  inflicted  upon 
 you,  because  you  lie  under  both  the  guilt  and 
 power  of  every  sin  :  but  never  a  promise  for  you, 
 Deut.  xxix.  20. 
 
 6.  Hence  nothing  you  have  but  is  cursed  to  you, 
 
 Deut.  xxviii.  15,  16,  17,  18,  19,  20.  Mai.  ii.  2. 
 
 7.  You  are  liable  to  be  cast  into  hell  every  moment: 
 
 God  never  sealed  a  lease  of  your  life  for  years, 
 nor  months,  nor  days,  nor  hours  —  no,  nor 
 moments. 
 
 8.  Howsoever  you  live  on  earth  in  time,  unless  you 
 
 turn,  you  are  sure  to  live  in  hell  to  eternity, 
 Rev.  xxi.  8. 
 
 5.  What  happiness  you  will  attain  to  by  turning :  you 
 will  not  only  be  freed  from  those  miseries,  but 
 invested  with  real  blessings. 
 
 1.  Not  only  have  your  sins  pardoned  by  God,  but 
 
 your  persons  justified  by  Christ;  your  sins  not 
 only  laid  upon  Him,  but  His  righteousness  laid 
 upon  you  all. 
 
 2.  Your  sins  not  only  subdued  under  you,  but  God's 
 
 graces  implanted  in  you. 
 
 3.  What  you  do  is  not  only  not  looked  upon  as  sin- 
 
 ful, but  also  accepted  as  righteous,  Prov.  xv.  8. 
 
 4.  God  will  not  only  not  be  angry  with  thee,  but  "  Pie 
 
 will  rejoice  over  thee,"  Zeph.  iii.  17. 
 
 5.  You  will  not  only  be  freed  from  all  the  threaten- 
 
 ings,  but  likewise  entitled  to  all  the  promises,  in 
 the  Scripture,  Heb.  xiii.  5. 
 
 6.  What  you  have  is  not  only  free  from  being  cursed, 
 
 but  is  a  real  blessing  to  you,  Deut.  xxviii.  2,  3, 
 4,  5,  6. 
 
 7.  You  will  not  only  be  sure  to  be  out  of  hell,  but 
 
 likewise  to  be  in  heaven  every  moment  that  you 
 live. 
 
 8.  When  you  die  you  shall  not  only  escape  the 
 
 dreadful  torments  of  hell's  misery,  but  also  live 
 in  the  joyful  ravishments  of  heaven's  glory  unto 
 all  eternity,  Matt.  xxv.  46. 
 
420 
 
 7  li esa  u  r us  rL  li eo lujicas . 
 
 2.  Suppositions. 
 
 Suppose  that  you  see  two  men,  the  one  who  did,  the 
 other  who  would  not,  turn  to  God, 
 
 1.  Dying, 
 
 2.  Coming  to  judgment, 
 
 3.  The  books  opened, 
 
 4.  The  sentence  pronounced, 
 
 5.  The  judgment  executed. 
 II.  Directions. 
 
 1.  Endeavour  to  get  a  right  knowledge  of  God,  and  the 
 chief  of  Christian  religion.  It  is  ignorance  that  is 
 the  first  impediment  that  keeps  us  from  God,  and  it 
 is  knowledge  must  be  the  first  means  to  bring  us  to 
 Him.  To  sacrifice  to  an  unknown  God  was,  indeed, 
 the  Athenian,  but  is  no  true  Christian,  worship.  No: 
 we  must  either  first  know  the  God  we  ought  to  serve, 
 or  we  can  never  serve  the  God  that  we  are  to  know, 
 1  Chron.  xxviii.  9.  Light  was  the  first  thing  God 
 made  in  the  creation  of  the  world,  and  it  is  the  first 
 thing  He  doth  in  the  conversion  of  a  soul  to  Himself; 
 without  which  it  is  as  impossible  for  us  to  turn  to 
 God,  as  it  is  to  be  converted  and  not  converted  at 
 the  same  time :  for  our  true  knowledge  of  God  is 
 one,  yea,  and  the  first  part,  of  our  turning  to  Him. 
 And  so,  to  say  that  man  is  converted  that  doth  not 
 know  God,  is  as  much  as  to  say  that  man  is  con- 
 verted that  doth  not  love  God  ;  and  how  to  love 
 God,  and  yet  not  to  know  Him,  is  a  thing  impossible. 
 It  is  the  eye  that  affects  the  heart :  unseen  beauty,  be 
 it  never  so  lovely  in  itself,  it  is  not  at  all  taking  unto 
 others.  Whoever  yet  loved  a  person  he  never  saw? 
 or  was  enamoured  with  that  he  never  heard  of? 
 Whoever  was  afraid  of  a  hell,  or  desirous  of  a 
 heaven,  he  was  never  made  acquainted  with?  or  fell 
 in  love  with  that  God  he  never  attained  to  the 
 knowledge  of?  No  :  we  must  either  first  know  God 
 rightly,  or  we  can  never  serve  Him  faithfully.  And 
 not  only  God  in  His  nature  and  attributes,  but  like- 
 wise in  His  works  and  word  ;  for  as  it  is  impossible 
 for  you  to  serve. the  God  you  do  not  know,  so  it  is 
 
Thesa urns  Th eolog icits. 
 
 421 
 
 impossible  for  you  to  perform  right  service  to  Him 
 unless  you  know  the  service  you  ought  to  perform  : 
 so  that  all  ye  that  ever  desire  to  serve  God  here,  or 
 enjoy  Him  hereafter,  must  labour  for  a  certain 
 knowledge  of  both  the  fuudamental  and  practical 
 principles  of  religion,  and  to  use  all  means  to  the 
 attainment  of  such  a  knowledge,  to  pray,  read,  hear, 
 and  study  the  Scriptures ;  without  which  it  is  as 
 impossible  for  us  ever  to  come  to  heaven,  as  it  is  to 
 come  to  a  place  and  yet  never  go  the  way  that  leads 
 unto  it.  It  is  prayer,  and  reading,  and  hearing,  that 
 is  the  way  to  heaven  ;  and  if  any  of  you  think  much 
 to  walk  in  this  way,  I  pray  you  think  not  much  if 
 you  never  come  thither ;  for  this  is  the  way  that  God 
 hath  chalked  out  for  us,  and  he  that  will  not  walk  in 
 it  must  be  content  never  to  come  to  the  place  that  it 
 leads  unto. 
 
 2.  Consider  what  you  know;  and  truly  this  is  as  necessary 
 as  the  former,  for  it  is  not  the  habitual,  but  the  actual 
 knowledge  and  consideration  of  what  we  know  that 
 will  be  advantageous  to  us,  Ezek.  xviii.  28.  It  is  not 
 the  potion  we  have,  but  the  potion  we  drink,  that 
 cures  the  disease ;  neither  is  it  the  plaster  we  keep, 
 but  the  plaster  we  apply,  that  heals  the  wound :  so  it 
 is  not  the  things  we  know,  but  the  truths  we  con- 
 sider, that  do  us  good.  And  consider,  how  to  con- 
 sider is  a  thing  you  can  all  do,  and  do  all  do,  almost 
 every  moment  of  your  life  ;  and  why,  then,  not  con- 
 sider of  what  doth  so  nearly  concern  you  as  this  doth  ? 
 Therefore  betake  yourselves  to  some  private  and  soli- 
 tary place,  remote  from  the  cares,  and  fears,  and 
 tumults  of  the  world,  very  seriously  to  consider  of 
 what  you  know  concerning  God  and  Christ,  the 
 world  to  come,  and  the  way  unto  it ;  in  particular, 
 
 1.  The  glory  of  that  God  every  sinner  offends. 
 
 2.  The  holiness  of  that  law  every  sinner  transgresses. 
 
 3.  The  sinfulness  of  every  sin  that  every  sinner  com- 
 
 mits. 
 
 4.  The  many  proffers  of  the  Gospel  that  every  sinner 
 
 neglects. 
 
422 
 
 Th esa u r us  Th eo log icus . 
 
 5.  The  vanity  of  the  world  that  every  sinner  embraces. 
 
 6.  The  greatness  of  that  torment  that  every  sinner 
 
 deserves, 
 
 3.  Examine  yourselves  by  what  you  do  consider.    Do  not 
 
 only  consider  what  sin  is  in  general,  but  examine 
 yourselves  concerning  your  own  sins  in  particular, 
 both  of  the  sins  you  are  guilty  of,  and  also  of  the  sins 
 you  are  defiled  with,  Lam.  iii.  40. 
 
 4.  Be  humbled  under  both  the  guilt  and  the  filth  of  sin; 
 
 so  as  to  look  upon  thyself  as  the  sinfullest  of  all 
 creatures,  and  the  miserablest  of  all  sinners,  crying 
 out,  as  Lam,  v.  16. 
 
 5.  Having  humbled  thyself  before  God,  pour  out  thy  soul 
 
 unto  Him:  go  with  the  publican,  Luke  xviii.  13;  or 
 with  the  prodigal,  Luke  xv.  21.  Thus  do  thou  con- 
 fess the  greatness  of  thy  transgressions  to  Him,  and 
 bewail  the  strength  of  thy  corruptions  before  Him. 
 Send  up  thy  sighs  and  tears  to  God,  that  He  may 
 send  them  down  ao-ain  in  blessings  unto  thee. 
 
 6.  Lay  hold  upon  Christ  with  the  hand  of  faith,  for  thy 
 
 Saviour  and  Redeemer ;  apply  His  merit  to  thy  per- 
 son, to  take  away  the  guilt  of  all  the  sins  that  were 
 committed  by  thee  ;  and  His  Spirit  to  thy  nature,  to 
 take  away  the  filth  of  those  sins  that  have  dominion 
 over  thee  :  close  with  Him  upon  His  own  terms. 
 
 7.  Having  laid  hold  upon  the  Spirit  of  Christ  by  faith, 
 
 endeavour  to  act  the  graces  of  Christ  in  thy  life. 
 It  is  Christ  that  first  puts  grace  into  our  hearts,  but 
 we  must  put  it  forth  in  our  lives  ;  and  that  not  only 
 one  or  two,  or  many,  or  most,  but  all  the  graces  of 
 the  Spirit,  Gal,  v.  22. 
 
 8.  Continue  in  the  exercise  of  these  graces  ;  as  we  must 
 
 not  act  only  one,  but  all  the  graces,  so  we  must  not 
 act  grace  only  at  one,  but  at  all  times,  Acts  xiii.  43. 
 
Thesaurus  Theologicus. 
 
 423 
 
 1  Peter  ii.  5. 
 
 Ye  also,  as  lively  stones,  are  built  up  a  spiritual  house,  an 
 holy  priesthood,  to  offer  up  spiritual  sacrifices,  accept- 
 able to  God  by  Jesus  Christ. 
 
 Christ  a  living  stone,  Ps.  cxviii.  22.  Matt.  xxi.  42.  Isa. 
 xxviii.  16.  Acts  iv.  11. 
 
 I.  All  that  believe  in  Him  are  living  stones  in  Him,  1  Pet. 
 
 ii.  6. 
 
 As  such  they  are  built  up  a  spiritual  house,  or  temple, 
 1  Cor.  iii.  16;  vi.  19.  2  Cor.  vi.  16.  Eph.  ii.  19,  22. 
 iv.  12.  Gal.  vi.  10.  Jude  20. 
 
 An  holy  priesthood,  1  Pet.  ii.  9.  Rev.  i.  6 ;  v.  10; 
 to  offer  up,  Ex.  xix.  6  ;  spiritual  sacrifices.  They 
 are  therefore  built  up  that  they  may  offer  such 
 sacrifices. 
 
 1 .  Sacrifices. 
 
 1.  Themselves,  Rom.  xii.  1.  Ps.  Ii.  17. 
 
 2.  Good  works,  Heb.  xiii.  16.  Philip,  iv.  18.  Ps.  iv.  5; 
 
 li.  19.  Mic.  vi.  7,  8.  Isa.  i.  16. 
 
 3.  Prayer,  Ps.  cxli.  2.  Prov.  xv.  8. 
 
 4.  Praise,  Heb.  xiii.   15.    Ps.  l.  23;  lxix.  30,  31; 
 
 cvii.  22;  cxvi.  17;  cxix.  108. 
 
 5.  The  Eucharist,  1  Cor.  xi.  26.  Heb.  xiii.  10. 
 
 2.  Spiritual. 
 
 1.  Because  of  a  spiritual  nature,  not  corporeal. 
 
 2.  Offered  in  the  Spirit,  Rom.  i.  9  ;  vii.  6.  GW.  v.  22. 
 
 1  Cor.  xiv.  15. 
 
 3.  Offered  in  a  spiritual  manner,  Col.  iii.  17.  Philip. 
 
 iv.  13.  xiii.  15. 
 
 II.  Acceptable  to  God  by  Jesus  Christ. 
 
 1.  What  is  it  to  be  acceptable  to  God?  Ps.  lxix.  30.  Heb. 
 xiii.  21.  Lev.  i.  9,  13.  2  Cor.  ii.  15.  Pfo'%  iv.  18. 
 'Evdgzarog. 
 
424  Thesaurus  Theologicus. 
 
 1 .  Not  in  themselves,  Prov.  xv.  8 ;  xxi.  27.  Eccles. 
 
 vii.  20. 
 
 2.  Not  by  any  other,  Acts  iv.  12. 
 
 2.  But  by  Jesus  Christ,  John  i.  17.  Eph.  i.  6.  27e5. 
 xiii.  21.  Zw7*e  ii.  14. 
 
 1 .  He  performed  perfect  obedience  in  His  life,  1  Pet. 
 
 ii.  22.  1  John  iii.  5.  Heb.  vii.  26.  Philip,  ii.  8. 
 
 2.  He,  by  His  death,  made  propitiation  for  the  sins  of 
 
 the  whole  world,  1  John  ii.  2.  2  Cor.  v.  21. 
 
 3.  All  that  believe  in  Him  are  built  upon  Him ;  and  so 
 
 partake  of  His  righteousness  and  merits,  whereby 
 they  and  their  good  works  are  acceptable  to  God, 
 Philip,  iii.  9.  Heb.  iii.  14.  Rom.  v.  19. 
 Hence  learn, 
 
 1.  How  necessary  it  is  to  believe,  Heb.  xi.  4,  6.  Job 
 
 xlii.  8,  9.  Jer.  vi.  20.  Amos  v.  20. 
 
 2.  How  happy  they  are  that  do,  John  xx.  29. 
 
 3.  What  encouragement  they  have  to  do  good,  1  Cor. 
 
 xv.  58.  1  Thess.  iv.  1. 
 
 4.  Believe  what  ye  do  acceptable  by  Christ,  Ps.  xix.  14. 
 
 2  Peter  i.  2. 
 
 Grace  and  peace  be  multiplied  unto  you  through  the 
 knowledge  of  God,  and  of  Jesm  our  Lord. 
 
 The  knowledge  of  God,  and  of  Jesus  Christ,  is  necessary  for 
 our  attaining  of  grace  and  peace. 
 I.  What  kind  of  knowledge  ? 
 
 1.  Of  simple  intelligence. 
 
 2.  Of  approbation.    Verba  sensus  includunt  voluntatem  et 
 
 affectus. 
 So  that  we  are  to  know  Him 
 
Thesaurus  Theologieus. 
 
 425 
 
 1.  So  as  to  assent  unto  all  Scripture  truths  concerning 
 
 Him. 
 
 2.  Choose  Him  for  our  chiefest  good. 
 
 3.  Embrace  Him  with  our  affections, 
 
 1.  Of  love. 
 
 2.  Joy. 
 3  Fear. 
 
 4.  Trust,  Ps  ix.  10. 
 
 4.  Repent  and  be  grieved  for  our  offending  Him, 
 
 2  Citron,  xxxiii.  13. 
 
 5.  Avoid  sin,  1  John  iii.  6. 
 
 6.  Cheerfully  obey  His  will,  1  Thess.  i.  8. 
 
 7.  Readily  suffer  any  thing  for  His  sake,  Heb.  xi.  27. 
 
 8.  Glorify  Him  as  God,  Rom.  i.  21. 
 
 II.  What  should  we  know  concerning  God? 
 
 That  He  is  God,  Jehovah,  Jer.  xxiv.  7. 
 
 1.  That  He  is  a  Being  absolutely  in  and  of  Himself,  Ex. 
 
 in.  14.  Rev.  i.  8. 
 
 2.  And  so  hath  all  perfections  intrinsically  in  His  own 
 
 nature. 
 
 3.  That  He  gives  being  to  all  creatures,  Isa.  xliv.  24. 
 
 Rom.  xi.  36.  Acts  xvii.  28. 
 
 4.  And  is  the  supreme  governor  of  the  whole  world,  Matt. 
 
 x.  29,  30. 
 
 III.  What  should  we  know  concernino-  Christ  ? 
 
 1.  That  He  is  the  Son  of  the  living  God,  Matt.  xvi.  16. 
 
 2.  That  He  assumed  the  nature  of  man,  John  i.  14. 
 
 3.  That  He  is  the  Messiah  promised  in  the  Old  Testa- 
 
 ment, John  xx.  31 . 
 
 4.  The  only  Saviour  of  the  world,  Acts  iv.  12. 
 
 IV.  How  does  it  appear  that  the  knowledge  of  God  is  so 
 
 necessary  for  grace  ? 
 Because  no  grace  can  be  had  without  it. 
 
 1.  Not  repentance,  2  Chron.  xxxiii.  13. 
 
 1 .  Xeither  mourning  for, 
 
 2.  Nor  turning  from,  sin,  Zech.  i.  3. 
 
 2.  Xor  faith,  Rom.  x.  14,  15. 
 
 3.  Xor  love. 
 
 4.  Xor  desire. 
 
 5.  Xor  hope. 
 
426 
 
 Thesaurus  Theologicus. 
 
 6.  Nor  trust,  Ps.  ix.  10. 
 
 7.  Nor  fear,  Jer.  v.  22. 
 
 8.  Nor  joy. 
 
 9.  Nor  thankfulness,  Job  i.  20. 
 
 10.  Nor  heavenly-mindedness,  Col.  iii.  1. 
 
 1 1.  Nor  patience. 
 
 12.  Nor  obedience. 
 
 V.  But  how  is  it  necessary  for  peace? 
 
 1.  F or  peace  with  God,  Mom.  v.  1. 
 
 2.  For  peace  of  conscience. 
 Use. 
 
 1.  See  the  woful  condition  of  most  people. 
 
 2.  Be  humbled  for  your  ignorance. 
 
 Consider, 
 
 1.  It  is  a  sin,  Hos.  iv.  1. 
 
 2.  The  cause  of  sin,  Matt.  xxii.  29. 
 
 3.  The  punishment  of  sin. 
 
 3.  Labour  after  this  knoicledge. 
 
 Consider, 
 
 1.  Its  excellency,  Prov.  iii.  15. 
 
 2.  Its  necessity. 
 
 1.  To  our  serving,  1  Chron.  xxviii.  9. 
 
 2.  To  our  enjoying,  God,  John  xvii.  3. 
 Means. 
 
 1 .  Pray,  Jam.  i.  5. 
 
 2.  Read. 
 
 3.  Hear. 
 
 4.  Meditate. 
 
Thesaurus  llieologicus. 
 
 427 
 
 2  Peter  i.  5. 
 
 And  besides  this,  giving  all  diligence,  add  to  your  faith 
 
 virtue. 
 
 I.  We  are  to  give  all  diligence  for  these  things. 
 
 1.  Prefer  them  most  in  our  judgments. 
 
 2.  Desire  them  most,  Ps.  lxxiii.  25. 
 
 3.  Seek  them  most,  Matt.  vi.  33. 
 
 1.  By  prayer,  Jam.  i.  6. 
 
 2.  Hearing  the  word,  Rom.  x.  17. 
 
 3.  Meditation. 
 
 II.  We  must  believe. 
 
 1.  Know  God  and  His  promises,  Heb.  xi.  13. 
 
 2.  Assent,  1  John  v.  8,  9,  10. 
 
 3.  Applying  them  to  ourselves,  Heb.  xi.  1.  John  xx.  28. 
 
 4.  Trust  in  the  performance,  Gen.  xxxii.  9,  13. 
 
 5.  A  persuasion  of  God's  ability  and  fidelity  in  the  per- 
 
 formance, Rom.  iv.  18,  19,  20. 
 
 1.  By  reason  of  His  own  properties. 
 
 2.  Upon  the  account  of  Christ,  whom  we  so  believe  in, 
 
 as  to  receive  Him,  John  i.  12. 
 
 1.  As  our  Prophet. 
 
 2.  Priest. 
 
 3.  King. 
 
 Use. 
 Believe. 
 
 1.  Without  faith  nothing  else  will  help  us. 
 
 2.  With  it  all  things  shall  do  us  good. 
 
 III.  Virtue  ;  that  is,  the  habit  of  true  virtue. 
 1.  Reasons. 
 
 1 .  The  word  should  be  engrafted  in  us,  Jam.  i.  21. 
 
 2.  We  should  put  on  the  new  man,  Col.  iii.  5.  2  Cor. 
 
 v.  17. 
 
428  Thesaurus  Theologicus. 
 
 3.  We  should  be  transformed  into  the  image  of  Christ, 
 
 Col.  iii.  10.  John  i.  16. 
 
 4.  We  are  to  rise  with  Christ,  Rom.  vi.  5,  6. 
 
 5.  Without  the  habit  we  shall  soon  be  removed,  Col 
 
 i.  21,  22,  23. 
 
 6.  Nothing  is  good  but  what  is  done  from  a  good 
 
 heart,  Luke  viii.  15. 
 
 7.  Nothing  is  accepted  but  what  proceeds  from  a  good 
 
 heart,  Matt.  vii.  18. 
 2.  How  may  we  get  virtue? 
 
 1.  Be  sensible  of  our  own  weakness,  1  Cor.  iii.  18. 
 
 2  Cor.  iii.  5. 
 
 2.  Rely  only  on   Christ  to  enable  us,  John  xv.  5. 
 
 Philip,  iv.  13. 
 
 3.  Avoid  the  occasions  of  vice,  Prov.  iv.  14. 
 
 4.  Beg  it  of  God,  Jam.  i.  5.  iv.  29. 
 
 5.  Exercise  virtue,  1  2Ti»i.  iv.  7. 
 Use.    Add  to  faith,  virtue. 
 
 Signs. 
 
 1 .  An  aptness  to  it,  1  Thess.  iv.  9. 
 
 2.  Constancy  in  it,  Eph.  iv.  14,  15. 
 
 3.  Delight  in  it,  Prov.  xxi.  15. 
 
 4.  Abhorring  the  contrary  vice,  Ps.  cxix.  163. 
 
 5.  Universality,  1  Cor.  xiii.  7.  CoZ.  i.  10. 
 Motives. 
 
 1.  There  are  no  good  works  without  virtue. 
 
 2.  ~Nor  faith  without  works,  Jam.  ii.  26. 
 
 2  Peter  i.  5. 
 
 And  to  virtue,  knowledge. 
 
 I.  What  must  we  know? 
 1.  God,  Hos.  iv.  1. 
 
 1 .  What  He  is  in  Himself,  Ex.  iii.  14. 
 
rl  7i  esa  u  r  us  1  li  eoloyicus. 
 
 429 
 
 2.  What  to  us,  Heb.  viii.  10. 
 
 3.  What  He  hath  clone  for  us. 
 
 2.  Christ,  J  Cor.  ii.  1. 
 
 1.  What  He  was,  John  i.  1,2. 
 
 2.  What  He  hath  done. 
 
 3.  What  He  now  doth,  Heb.  vii.  25. 
 
 3.  The  way  of  salvation. 
 
 1.  By  repentance,  Luke  xiii.  3. 
 
 2.  Faith,  Acts  xvi.  31. 
 
 3.  Holiness,  Heb.  xii.  14. 
 
 4.  The  Scriptures,  JoArc  v.  39. 
 
 1.  The  truths  revealed. 
 
 2.  The  laws  enjoined. 
 
 3.  The  promises  alluring-  to  duty. 
 
 4.  The  threatening^  deterring  from  sin. 
 
 5.  Ourselves,  2  Cor.  xiii.  5. 
 
 1.  What  we  were. 
 
 2.  What  we  are. 
 
 3.  What  we  may  be. 
 
 II.  What  kind  of  knowledge  should  we  have  ? 
 
 1.  Without  curiosity;  which  is, 
 
 1.  When  we  would  know  such  things  as  God  hath  not 
 
 revealed,  JDeut.  xxix.  ult.  Acts  i.  6,  7. 
 
 2.  Such  things  as  only  concern  others,  1  Thess.  iv.  11. 
 
 3.  Things  unnecessary,  2  Tim.  ii.  23.  Tit.  hi.  9. 
 
 4.  Search  into  abstruse  things  and  neglect  the  plain, 
 
 Eccles.  xii.  13.  1  Tim.  vi.  3. 
 
 2.  Without  pride,  1  Cor.  viii.  1. 
 
 3.  Such  that  becomes  men,  not  children,  1  Cor.  xiv.  20. 
 
 Heb.  v.  12. 
 
 III.  How  may  we  get  knowledge? 
 
 1.  Lay  aside  all  carnal  wisdom,  1  Cor.  iii.  18. 
 
 2.  Avoid  carnal  pleasures,  Eph.  iv.  18. 
 
 3.  Devote  yourselves  to  holiness  and  a  pious  life,  Ps.  xxv. 
 
 14.  Prov.  xxiv.  7.  John  xiv.  22. 
 
 4.  Think  lowly  of  yourselves,  Rom.  xii.  3. 
 
 5.  Pray  for  it,  Jam.  i.  5. 
 
 6.  Read  and  hear  the  word,  2  Tim.  iii.  16,  17. 
 
 7.  Practise  what  you  know,  John  xiii.  17. 
 Use.    Labour  after  knowledge. 
 
430 
 
 Thesaurus  Theologicus. 
 
 Consider, 
 
 1.  Otherwise  you  are  but  like  brutes,  Ps.  xxxii.  9. 
 
 2.  Worse  than  brutes,  Isa.  i.  2,  3. 
 
 3.  Knowledge  is  pleasing  to  the  soul,  Prov.  iii.  17  ;  xxiv. 
 
 13,  14. 
 
 4.  Ignorance  is  the  cause  of  error  and  heresy,  Matt. 
 
 xxii.  29. 
 
 5.  It  is  the  cause  of  sin,  1  Cor.  ii.  8. 
 
 6.  It  is  the  cause  of  destruction,  Hos.  iv.  6. 
 
 7.  Without  knowledge  you  can  do  no  good  thing,  Rom.  x. 
 
 2,  3. 
 
 8.  Nor  ever  come  to  heaven,  Luke  xi.  52. 
 
 2  Peter  i.  6. 
 
 And  to  knowledge,  temjjerance ;  and  to  temperance, 
 patience. 
 
 Temperance. 
 I.  What  is  temperance? 
 
 1.  God  hath  made  several  objects  pleasing  to  man's 
 
 senses. 
 
 2.  The  affections  of  the  soul  are  apt  to  follow  the  senses 
 
 of  the  body. 
 
 3.  Hence  sensual  pleasures  are  apt  to  draw  us  into 
 
 vice. 
 
 4.  It  is  our  great  duty  and  concern  to  moderate  our 
 
 affections  towards  sensual  pleasures. 
 
 5.  Herein  consists  the  true  nature  of  temperance,  not 
 
 in  destroying  the  affections.  More  particularly  it 
 consists, 
 
 1.  In  subjecting  our  affections  to  reason,  and  so  de- 
 
 nying them,  Tit.  ii.  12. 
 
 2.  In  abstaining  principally  from  such  lusts  as  we 
 
 are  most  obnoxious  to,  1  Pet.  iv.  2,  3,  4. 
 
Thesaurus  Theologicus. 
 
 431 
 
 3.  In  abstaining  from  the  inward  desires,  as  well  as 
 
 the  outward  acts,  of  intemperance,  Rom.  viii.  13. 
 
 4.  In  not  being  too  much  lift  up  with  the  enjoyment, 
 
 nor  cast  down  for  the  loss,  of  carnal  pleasures, 
 1  Cor.  vii.  29,  30,  31.  2  Cor.  vi.  10. 
 Use.    Add  temperance. 
 Consider, 
 
 1.  We  should  not  love  the  world,  1  John  ii.  15. 
 
 2.  Consider  the  vanity  of  all  things  here  below,  1  John 
 
 ii.  17. 
 
 3.  Look  not  upon  pleasures  as  they  come,  but  as  they 
 
 go,  Rom.  vi.  21. 
 
 4.  Suppress  the  first  risings,  Jam.  i.  14,  15. 
 
 5.  Employ  your  thoughts  and  affections  still  upon  right 
 
 objects,  1  Cor.  ix.  27. 
 
 Patience. 
 
 1 .  What  is  patience  ? 
 
 1.  God  orders  the  world,  Matt.  x.  29,  30. 
 
 2.  As  He  gives  pleasures,  so  sometimes  troubles  to  us, 
 
 Isa.  xlv.  7. 
 
 3.  As  we  are  to  moderate  our  concupiscible  affections 
 
 to  the  pleasures,  so  our  irascible  to  troubles. 
 
 4.  This  must  be  done  from  a  sense  of  God's  will,  Job  i. 
 
 20.  1  Sam  iii.  18. 
 
 5.  As  we  must  not  repine  at  God  Himself,  so  neither 
 
 at  His  instruments,  1  Pet.  ii.  23  ;  iii.  9. 
 
 2.  How  may  we  exercise  this  grace  ? 
 
 1.  Faint  not  under  troubles,  Heb.  xii.  5. 
 
 2.  Be  ready  always  to  bear  the  greatest,  Acts  xxi.  13. 
 
 3.  Rather  rejoice  than  faint  under  tribulations,  Heb.  x. 
 
 34.  Matt.  v.  11,  12. 
 Considering, 
 
 1.  God's  wisdom  in  contriving, 
 
 2.  His  mercy  in  moderating, 
 
 3.  His  end  in  inflicting,  troubles,  Heb.  xii.  10. 
 Use.  Add  patience  to  temperance. 
 
 Consider, 
 
 1 .  No  trouble  so  great  as  you  deserve,  Lam.  iii.  39. 
 
 2.  None  so  great  as  good. 
 
 3.  Impatience  makes  it  but  greater. 
 
432 
 
 Thesa urns  Theoloy icus. 
 
 4.  By  patience  we  make  it  better. 
 
 5.  Without  patience  we  can  do  no  good. 
 
 6.  Nor  enjoy  ourselves,  Luke  xxi.  19. 
 
 7.  God  will  give  strength  to  bear  and  go  through  all 
 
 troubles,  1  Cor.  x.  13. 
 
 2  Peter  i.  6. 
 
 And  to  patience,  godliness. 
 
 I.  What  is  godliness? 
 
 1 .  God  was  always  infinitely  glorious  in  Himself,  Ex.  iii. 
 
 14. 
 
 2.  His  glory  was  known  to  none  but  Himself  till  the 
 
 creation. 
 
 3.  At  the  creation  He  made  all  things  for  the  manifesta- 
 
 tion of  His  glory,  Prov.  xvi.  4. 
 
 4.  Yet  none  on  earth  but  man  is  made  capable  of  know- 
 
 ing and  acknowledging  that  glory,  Ps.  xix.  1. 
 
 5.  Hence  we  may  conclude,  that  man  was  designed  to 
 
 make  all  imaginable  acknowledgment  of  God's  glory. 
 
 6.  These  expressions  of  our  acknowledgment  of  God's 
 
 glory  are  properly  that  which  we  call  the  worship  of 
 God. 
 
 7.  This  worship  of  God  is  in  Scripture  called  holiness, 
 
 II.  Wherein  doth  it  particularly  consist  ? 
 
 1.  In  knowing  Him, 
 
 L  As  in  Himself,  Heb.  xi.  6.  Ex.  xx.  2. 
 2.  As  He  is  to  us. 
 
 2.  In  preferring  Him  in  our  judgments  before  all  things 
 
 else,  Ps.  cxxxvii.  6.  Matt.  xix.  17.  Philip,  iii.  8. 
 
 3.  In  preferring  Him  also  in  our  wills  above  all  things. 
 1.  In  loving,  Deut.  vi.  5. 
 
Thesaurus  Theologicus. 
 
 433 
 
 2.  Desiring,  Ps.  lxxiii.  25. 
 
 3.  Joying  in  Him  more  than  all  things,  Hab.  iii.  18. 
 
 4.  In  submitting  to  Him  in  all  things  He  doth,  1  Sam. 
 
 iii.  18. 
 
 5.  In  believing  whatsoever  He  saith. 
 
 1.  The  truths  He  asserts,  1  John  v.  3,  10. 
 
 2.  The  promises  He  makes,  Heb.  xiii.  6. 
 
 6.  In  directing  all  we  have  or  do  to  His  glory,  Prov.  iii.  9. 
 
 1  Cor.  x.31. 
 
 7.  In  performing  those  solemn  duties  He  enjoins  us. 
 
 1.  Praying. 
 
 2.  Hearing. 
 
 3.  Sacraments. 
 
 8.  In  reverencing  Him,  Ps.  xcv.  6. 
 
 1.  When  we  think  of  Him,  Ps.  cxxxix. 
 
 2.  When  we  speak  of  Him,  Deut.  xxviii.  58. 
 
 3.  When  we  come  before  Him,  Gen.  xxviii.  16,  J  7. 
 III.  Why  ought  this  to  be  added  to  our  other  virtues? 
 
 1.  Because  it  was  the  end  of  oar  creation. 
 
 2.  Of  our  preservation. 
 
 3.  Because  without  this  there  is  no  such  thing  as  real 
 
 virtue,  this  being  the  ground  of  all  virtues. 
 Use.    Add  godliness. 
 
 1.  Your  happiness  on  earth  consists  in  it. 
 
 2.  Only  by  this  can  ye  be  capable  of  heaven. 
 
 3.  Be  godly  here  and  happy  hereafter,  Heb.  xii.  14. 
 
 2  Peter  i.  6,  7. 
 
 And  to  godliness,  brotherly  kindness ;  and  to  brotherly 
 kindness,  charity. 
 
 I.  What  is  brotherly  kindness? 
 1.  The  sins  contrary  are, 
 1.  Hating,  Lev.  xix.  17, 18. 
 
 F  F 
 
434 
 
 Tli  es  a  u  r  v  s  Tit  eolog  icus. 
 
 2.  Envying,  1  Pet.  ii.  1. 
 
 3.  Censuring,  Matt.x'u.  1. 
 
 4.  Wrath,  Eph.  iv.  31. 
 
 5.  Speaking  evil  of  one  another,  Jam.  iv.  1 1 . 
 
 2.  The  nature  of  it  consists, 
 
 1.  In  really  loving  one  another,  John  xiii.  34;  xv. 
 
 12,  17." 
 
 2.  In  loving  as  brethren,  1  Pet.  iii.  8. 
 
 1.  "We  have  all  the  same  Father. 
 
 2.  The  same  mother,  Gal.  iv.  26. 
 
 3.  The  same  elder  Brother,  Heb.  ii.  11. 
 
 3.  Why  should  we  thus  love  one  another? 
 
 1.  We  are  expressly  commanded. 
 
 2.  We  are  to  love  our  very  enemies,  Matt.  v.  44. 
 
 3.  There  can  be  no  true  love  to  God  where  there  is  not 
 
 brotherly  kindness,  1  John  iv.  20,  21. 
 Use.    Add  brotherly  kindness  to  godliness. 
 
 1.  Without  this  it  is  not  true  godliness. 
 
 2.  Unless  we  love  others,  God  will  not  love  us. 
 II.  Charity ;  which  consists, 
 
 1.  In  loving  other  persons  as  ourselves,  Lev.  xix.  18.  Rom. 
 
 xiii.  3,  9. 
 
 1.  In  wishing  him  no  more  evil  than  ourselves. 
 
 2.  In  wishing  his  good  as  well  as  our  own. 
 
 3.  In  endeavouring  to  do  good  to  others  as  well  as  to 
 
 ourselves,  Lev.  xix.  17.  Gal.  vi.  10. 
 
 2.  In  reproving  their  sins,  Lev.  xix.  17. 
 
 1 .  W  ith  prudence. 
 
 2.  With  meekness,  Gal.  vi.  1.  2  Tim.  ii.  25. 
 
 3.  In  forgiving  their  injuries,  Eph.  iv.  32.  Matt.  vi.  14,15  ; 
 
 xviii.  21,  22. 
 
 4.  In  thinking  well  of  them,  Rom.  xii.  10. 
 
 1.  Xone  but  have  some  good  in  them,  1  Pet.  ii.  17. 
 
 2.  We  know  more  ill  of  ourselves  than  of  any  other. 
 
 5.  In  praying  for  them,  1  Tim.  ii.  4. 
 
 6.  In  rejoicing  and  grieving  with  them,  Rom.  xii.  15. 
 
 7.  In  relieving  them  in  necessity. 
 
 1.  In  obedience  to  God,  Malt.  vi.  1. 
 
 2.  In  the  name  of  Christ,  Mark  ix.  41. 
 
 3.  In  proportion  to  our  estates,  2  Cor.  ix.  5,  6,  7. 
 
Thesaurus  Theologicus. 
 
 435 
 
 1.  Hereby  we  imitate  God,  Luke  vi.  35,  36. 
 
 2.  God  gives  us  estates  only  to  lay  out  as  He  pre- 
 
 scribes. 
 
 3.  What  we  give  to  the  poor  we  lend  to  God,  Prov. 
 
 xix.  17. 
 
 Use.    Add  charity  to  your  other  virtues. 
 
 1.  This  is  accounted  the  chief  grace,  1  Cor.  xiii.  ult. 
 
 2.  No  true  grace  without  it,  Jam.  i.  27. 
 
 3.  Without  this  we  have  no  ground  to  expect  God's 
 
 favour. 
 
 4.  If  we  be  charitable  to  others,  God  will  be  so  to  us. 
 
 5.  At  the  day  of  judgment  our  charity  will  be  narrowly 
 
 examined,  Matt.  xxv.  34,  35,  &c. 
 
 2  Peter  i.  10. 
 
 Wlierefore  the  rather,  brethren,  give  diligence  to  make 
 your  calling  and  election  sure. 
 
 I.  What  is  it  to  make  our  calling  and  election  sure?  Bs(3u/av 
 
 iroisTaQat. 
 
 1.  To  manifest  it  to  others,  Matt.  v.  16. 
 
 2.  To  confirm  it  in  ourselves,  2  Pet.  iii.  18. 
 
 3.  To  make  sure  of  heaven,  Philip,  ii.  12. 
 
 II.  How  may  we  do  it? 
 
 1.  By  repentance,  Acts  ii.  37,  38. 
 
 Consisting, 
 
 1.  In  conviction,  John  xvi.  7,  8. 
 
 2.  Contrition,  Ps.  xxxviii.  17,18. 
 
 3.  Conversion,  2  Cor.  vii.  10.  Joel  ii.  13. 
 
 2.  By  faith. 
 
 1.  In  God's  mercies,  Jonah  iii.  9. 
 
 2.  In  Christ's  merits,  Acts  xvi.  30,  31. 
 
436 
 
 Tit  Bsavrus  Theolog  icus. 
 
 1.  For  pardon,  Eph.  i.  7. 
 
 2.  Acceptance,  2  Co;-,  v.  21. 
 
 3.  Grace,  1  Cor.  i.  30.  Heb.  xii.  2. 
 
 1.  Preventing,  2  Cor.  xii.  9. 
 
 2.  Assisting,  John  xv.  5. 
 
 4.  Glory,  John  xiv.  2. 
 
 3.  By  good  works,  Tit.  ii.  11,  12,  13. 
 
 1.  Piety  towards  God,  Heb.  xii.  14. 
 
 2.  Equity  to  our  neighbour,  1  Thess.  iv.  6. 
 
 3.  Charity  to  the  poor,  1  Tim.  vi.  17, 18, 19. 
 III.  Why  give  diligence  to  do  this? 
 
 1.  It  is  the  only  comfortable,  Prov.  iii.  17. 
 
 2.  Honourable,  Ps.  xvi.  3.  1  Sam.  ii.  30. 
 
 3.  Necessary,  thing  we  can  be  diligent  about,  Luke  x.  42. 
 Use. 
 
 1.  Reproof  to  such  as  have  been  negligent  in  it. 
 
 2.  Exhortation. 
 
 1.  You  can  be  diligent  in  things  of  less  moment. 
 
 2.  Diligence  in  other  things  will  do  us  no  good  without 
 
 O  o  o 
 
 this. 
 
 3.  This  is  the  onlv  thins;  we  can  never  be  too  diligent 
 
 in. 
 
 4.  All  God's  providences  call  upon  us  to  be  diligent  in 
 
 this  point. 
 
 5.  We  know  not  how  little  time  we  have  to  do  this 
 
 g/eat  work  in,  Rom.  xiii.  12,  13,  14. 
 
 6.  It  is  a  work  of  difficulty,  and  therefore  requires 
 
 diligence. 
 
 7.  If  diligent,  we  need  not  fear  to  effect  it. 
 
 8.  Heaven  will  recompense  all  our  diligence,  1  Cor. 
 
 xv.  58. 
 
Th  esa  in- us  1  Ti  eo  log  ic  us . 
 
 437 
 
 2  Peter  iii.  2. 
 
 That  ye  may  be  mindful  of  the  words  which,  were  spoken 
 before  by  the  holy  prophets,  and  of  the  commandment 
 of  ns  the  Apostles  of  the  Lord  and  Saviour. 
 
 Doctrine. 
 
 We  are  to  be  mindful  of  the  commandment  delivered  by 
 the  Apostles, 
 
 God  hath  revealed  His  will  these  ways. 
 
 1.  tznpn  mi,  By  the  Holy  Spirit. 
 
 2.  Vi  pV!2!,  A  voice  from  heaven,  Rev.  xiv.  13.  Acts  ix.  5. 
 
 Matt.  iii.  17. 
 
 3.  Es»rn  O'nnH  By  Urim  and  Thummiin,  Ex.  xxviii.  30. 
 
 Num.  xxvii.  21  ;  which  respected  only  the  political 
 government  of  the  Jews,  so  long  as  God  was  their 
 king. 
 
 'AgxsT  yo\o  6  hog  qyefL&v  ihai. — Joseph.  \_Antiq.  Jud.  iv. 
 8,  17.]° 
 
 'O  osGKorris  hog  %ai  hou  xai  (3aGi\s<jjg  k^Xr^ou  rr\v  y^oz'iav. — 
 Theodoret.  [Qucest.  xiv.  in  1  Reg.  torn.  i.  p.  239,  C] 
 1  Sam.  viii.  7;  xii.  12.  xxviii.  6. 
 
 4.  rrNPQ},  Prophecy,  2  Pet.  i.  20,  21. 
 
 5.  By  Christ  Himself  in  person,  Heb.  i.  1,2. 
 
 6.  By  His  Apostles. 
 
 I.  What  power  had  the  Apostles  to  command'? 
 
 1.  As  Christ's  vicegerents,  and  sent  by  Him,  John  xx.21. 
 
 2.  As  endowed  with  the  Spirit,  John  xiv.  16;  xx.  22. 
 
 Acts  ii.  4. 
 
 II.  Where  are  commands  of  the  Apostles  to  be  sought  for? 
 
 1 .  Not  in  unwritten  traditions. 
 
 2.  Not  in  many  books  ascribed  to  them,  as  Apostolical, 
 
 Aiduxn,  Constitutions,  Recognitions,  Canons,  Itinera- 
 rium  : 
 
 Petri  Evangelium,  Pr&dicatio,  Acta,  Apocalypsis, 
 Judicium. — Hieron.  [de  Vir.  III.  c.  1.  torn.  ii.  p.  813.] 
 
438 
 
 Thesu urus  Theologicus. 
 
 Pauli  Epist.  ad  Laodicenses,  Col.  iv.  16. 
 Jaeobi  Protevangelium.  Liturgia. 
 Barnabce  Epistola. 
 3.  But  in  the  Scriptures,  2  71m.  iii.  16. 
 
 1.  St.  Paul's  Epistles,  written 
 
 1.  To  particular  churches:  Rome.  Corinth,  Galatia, 
 
 Ephesus.  Philippi.  Colosse,  Thessalonica. 
 
 2.  To  particular  persons:  Timothy,  Titus,  Philemon. 
 
 2.  St.  James's,  general  to  all. 
 
 3.  St.  Peter's,  general. 
 
 4.  St.  John's  Epistles,  Revelation. 
 
 5.  St.  Jude's. 
 
 III.  How  are  we  to  be  mindful  of  them  ! 
 
 1.  Mindful  to  read  them.  John  v.  39.  Col.  iv.  16. 
 
 2.  Hear  them,  Jam.  i.  21. 
 
 3.  Understand  them,  Ps.  cxix.  18.  1  Cor.  ii.  14. 
 
 4.  Meditate  on  them,  Ps.  i.  '2.  1  Tim.  iv.  15. 
 
 5.  Practise  them,  Jam.  i.  22. 
 
 1.  Universally,  Ps.  cxix.  6. 
 
 2.  Sincerely,  2  Cor.  i.  12. 
 
 3.  Obedientially. 
 
 4.  Cheerfully,  Rom.  xii.  8. 
 
 5.  Constantly,  1  Cor.  xv.  58. 
 Use.    Obey  these  commands. 
 
 1.  Repent  of  sins,  Acts  ii.  38  ;  xvii.  30.  Rev.  ii.  5,  16. 
 
 2.  Believe  in  the  Lord  Jesus,  Acts  xvi.  31. 
 
 3.  Be  subject  to  higher  powers,  Rom.  xiii.  1.  Tit.  iii.  1. 
 
 1  Pet.  ii.  13. 
 
 4.  Pray  without  ceasing,  1  Thess.  v.  17. 
 
 5.  In  every  thing  give  thanks,  1  Thess.  v.  18. 
 
 6.  Deal  justly  with  all,  Rom.  xiii.  7.  1  Thess.  iv.  6. 
 
 7.  Be  libera!  to   the   poor,  1    Tim.  vi.   17,  18.  Acts 
 
 xx.  35. 
 
 8.  Love  one  another,  1  John  iv.  11,  21. 
 
 9.  Rejoice  in  the  Lord,  1   Thess.  v.  16.  Philip,  iii.  1 ; 
 
 iv.  4. 
 
 10.  Do  all  to  the  glory  of  God,  1  Cor.  x.  31. 
 Motives. 
 
 1 .  They  are  the  commands  of  Christ,  31att.  x.  40  ;  xxviii. 
 19,  20.  2  Cor.  v.  20. 
 
Thesaurus  Theologians. 
 
 439 
 
 2.  Our  happiness  even  in  this  world  depends  upon  our 
 
 obedience  to  them,  John  xiii.  17. 
 
 3.  Unless  you  observe  the  commands  of  the  Apostles,  they 
 
 will  rise  up  in  judgment  against  you,  Matt.  x.  14, 15  ; 
 xix.  28.  Acts  xiii.  50,  51. 
 
 2  Peter  iii.  18. 
 
 Grow  in  grace. 
 
 We  ought  not  only  to  endeavour  after  the  truth,  but  the 
 growth  of  grace. 
 
 Before  I  open  this,  consider  four  things : 
 
 1.  All  men  have  not  grace,  2  Thess.  iii.  2. 
 
 2.  None  have  grace  without  sin. 
 
 3.  Of  those  that  have  grace,  some  have  more,  some  less. 
 
 1.  Some  are  strong,  others  weak,  Rom.  xv.  1. 
 
 2.  Some  men,  some  babes,  1  Cor.  iii.  1. 
 
 3.  Some  cedars,  Ps.  xcii.  12 ;  others  reeds,  1  Kings 
 
 xiv.  13.  Isa.  xl.  11.  Matt.  xii.  20. 
 
 4.  The  strongest  as  well  as  the  weakest  should  endeavour 
 
 to  grow  in  grace. 
 I.  What  is  the  grace  we  should  grow  in  ? 
 
 1.  Negative. 
 
 1.  Not  knowledge  and  abilities. 
 
 2.  Not  only  in  temporary  faith  and  affections. 
 
 3.  Not  only  in  outward  performances. 
 
 2.  Positive.    In  the  truth  of  grace. 
 
 Particularly, 
 
 1.  Sincere  repentance,  2  Cor.  vii.  10. 
 
 2.  Saving  faith. 
 
 3.  True  love  to  God,  Matt.  xxii.  37. 
 
 4.  Christian  charity  to  all,  Matt.  v.  44. 
 
 5.  An  holy  submission  to  God's  will,  1  Sam.  iii.  18. 
 
440 
 
 Thesaurus  Theologicus. 
 
 6.  Resolved  self-denial,  Matt.  xvi.  24. 
 
 7.  Well-grounded  humility,  Acts  xx.  19. 
 
 8.  Trustful  dependence  upon  God,  2  Chron.  xx.  12. 
 
 9.  Heavenly-mindedness,  Col.  iii.  2. 
 
 10.  Hearty  thankfulness  for  all  things,  1  Thess.  v.  18. 
 
 II.  How  may  we  grow  in  grace? 
 
 1.  By  the  performance  of  duties. 
 
 2.  The  exercise  of  graces. 
 
 3.  Be  humble,  Jam.  iv.  6.  1  Tim.  i.  15. 
 
 4.  Pray  for  it,  Jam.  i.  5,  6.  Luke  xi.  13;  xvii.  5. 
 
 5.  Fast  often,  1  Cor.  ix.  27. 
 
 6.  Receive  the  sacraments  as  often  as  you  can. 
 
 III.  How  should  we  grow  in  grace? 
 
 1.  In  the  root, 
 
 2.  The  habits, 
 
 3.  The  acts,  of  grace,  2  Pet.  i.  5. 
 
 4.  In  all  graces  proportionably. 
 
 IV.  Why  grow  in  grace  ? 
 
 1.  The  saints  of  God  have  still  grown   in  grace,  Ps. 
 
 lxxxiv.  7.  Philip,  iii.  11. 
 
 2.  They  have  prayed  for  their  own  and  one  another's 
 
 growth,  Eph.  iii.  14,  15,  16.  Philip,  i.  9.  Col.  i. 
 9,  10.  Luke  xvii.  5. 
 
 3.  We  are  commanded  to  grow  in  grace,  Heb.  vi.  1.  2  Pet. 
 
 i.  5.  1  Cor.  xv.  58.  1  Thess.  iv.  1. 
 
 Use  I. 
 
 Examine  whether  you  grow  in  grace. 
 
 1 .  Are  you  better  able  to  withstand  temptations  than  you 
 
 were  ? 
 
 2.  Can  you  perform  duties  better? 
 
 3.  Art  thou  more  conversant  in  the  strictest  exercises  of 
 
 religion  ? 
 
 4.  Canst  thou  trust  in  God  better  than  thou  didst  ?  Rom. 
 
 iv.  18,  19,  20. 
 Use  II. 
 
 Exhortation.   Labour  to  grow  in  grace. 
 Consider, 
 
 1.  We  have  strong  temptations  to  deal  with. 
 
 1.  Strong  temptations  from  Satan,  Eph.  vi.  10,  11. 
 
 2.  Strong  oppositions  from  the  world,  1  Co?*. xvi.  9,  13. 
 
Thesaurus  Theologicus. 
 
 441 
 
 3.  Strong  corruptions  in  our  own  hearts. 
 
 2.  Unless  thou  grow  in  grace,  thou  wilt  grow  in  sin, 
 
 2  Pet.  i.  8. 
 
 3.  All  desire  to  grow  in  what  they  prize,  as  knowledge, 
 
 riches,  &c. 
 
 4.  The  more  thou  growest  in  grace,  the  more  thou  wilt 
 
 be  esteemed  by  God,  Job  i.  8.  2  Kings  xxiii.  25. 
 
 5.  The  more  we  grow  in  grace,  the  more  like  we  shall 
 
 be  to  God,  1  Pet.  i.  15. 
 
 6.  Thou  knowest  not  what   trials   thou    mayest  be 
 
 brought  into,  which  need  strong  grace  to  undergo. 
 
 7.  Growth  of  grace  is  the  only  sign  of  the  truth  of 
 
 grace,  John  xv.  2. 
 
 8.  Without  growth  in  grace  we  shall  lose  all  our  com- 
 
 fort in  it. 
 
 9.  When  we  are  grown  to  the  highest  we  shall  still 
 
 want  much,  Philip,  iii.  11,  12. 
 10.  The  more  grace  thou  hast  here,  the  more  glory  thou 
 shalt  have  hereafter,  Matt.  xii.  47.   1  Cor.  xv. 
 41,  58. 
 
 1  John  i.  9. 
 
 If  ice  confess  our  sins,  He  is  faithful,  and  just  to  forgice  us 
 our  sins,  and  to  cleanse  us  from  all  unrighteousness. 
 
 I.  What  are  the  sins  we  are  to  confess? 
 
 All. 
 
 1.  Original,  Ps.  li.  5  ;  and  actual,  Ps.  li.  4. 
 
 2.  Open  and  secret,  Ps.  xix.  12;  xc.  8. 
 
 3.  Commission  and  omission,  Matt.  iv.  41. 
 
 4.  Personal  and  national,  Ezra  ix.  6,  7.  Dan.  ix.  5, 6,  7, 8. 
 
 II.  How  should  we  confess  our  sins? 
 
442 
 
 T h esa urus  Tlieol og ic u s . 
 
 1.  We  must  confess  to  God,  Ps.  li.  4.  2  Chron.  xxx.  22. 
 
 2.  Cordially,  Joel  ii.  13. 
 
 3.  Universally;  all  our  sins. 
 
 4.  With  sorrow  for  them,  Dan.  ix.  3,  4. 
 
 5.  With  resolutions  against  them. 
 
 6.  With  endeavours  to  avoid  sin,  Job  xxxiv.  31,  32. 
 
 7.  With  prayer  for  its  pardon,  Dan.  ix.  19. 
 
 III.  What  is  forgiveness  of  sins? 
 
 1.  God  hath  given  us  a  law. 
 
 2.  To  this  law  He  has  annexed  punishments  and  rewards. 
 
 3.  Sin  is  the  transgression  of  this  law,  1  John  iii.  4. 
 
 4.  Hence  by  sin  we  are  obliged  to  bear  the  punishments 
 
 due  to  it. 
 
 5.  When  God  takes  off  this  obligation  to  punishment  He 
 
 is  said  to  forgive  sin. 
 
 IV.  What  is  it  for  God  to  cleanse  us  from  all  unrighteousness? 
 
 1.  Sin  defiles  the  soul,  Tit.  i.  15. 
 
 2.  When,  therefore,  God  takes  away  the  strength  of  sin, 
 
 and  sanctifies  us,  He  is  said  to  cleanse  us,  Isa.  i. 
 16,  17. 
 
 V.  How  is  God  said  to  be  faithful  and  just  to  forgive  our 
 
 sins,  &c.  ? 
 
 1.  Upon  the  account  of  Christ's  satisfaction. 
 
 2.  Upon  the  account  of  His  own  promises,  Ezek.  xxxvi. 
 
 25,  26. 
 Use.    Confess  your  sins. 
 Consider, 
 
 1.  Without  this  confession  we  cannot  have  a  true  sense  of 
 
 sin. 
 
 2.  We  cannot  pray  aright,  1  Pet.  v.  6. 
 
 3.  Hereby  we  shall  give  glory  to  God,  Neh.  ix.  33.  Ps. 
 
 li.  4.  Josh.  vii.  19,  20. 
 
 4.  Hereby  we  shall  obtain,  through  grace,  the  pardon  of 
 
 sin  ;  whereby, 
 
 1.  We  shall  not  be  subject  to  the  curse  of  the  law. 
 
 2.  Nor  to  the  wrath  of  God. 
 
 3.  ISot  to  eternal  torments. 
 
 5.  Hereby  we  shall  have  our  hearts  cleansed  ;  whereby, 
 
 1.  Sin  shall  reign  no  longer  in  us,  Rom.  vi.  4. 
 
 2.  Satan  have  no  longer  power  over  us. 
 
Thesaurus  Theoloyicus.  443 
 
 3.  Our  consciences  void  of  offence. 
 
 4.  Our  souls  made  capable  of  the  enjoyment  of  God 
 
 here. 
 
 5.  We  shall  come  to  heaven  hereafter. 
 
 1  John  ii.  3. 
 
 Hereby  we  do  know  that  we  know  Him,  if  we  keep  His 
 commandments. 
 
 Doctrine. 
 
 Keeping  of  God's  commandments  is  a  sure  sign  of  our 
 knowing  Him. 
 I.  What  is  it  to  know  God  ? 
 
 The  knowledge  of  God  is  both 
 
 1.  Pure  and  perfect,  1  Cor.  xiii.  12. 
 
 2.  Neither  pure  nor  perfect,  1  Cor.  ii.  14. 
 
 3.  Pure,  but  not  perfect;   and  this  is, 
 
 1.  Scriptural,  that  He  is,  Matt.  xxii.  29, 
 
 1.  In  Himself, 
 
 1 .  One  in  nature,  Deut.  vi.  4. 
 
 2.  Three  in  persons,  1  John  v.  7. 
 
 3.  Infinite  in  all  perfections,  Ex.  hi.  14. 
 
 2.  To  us, 
 
 1.  Our  Maker,  Gen.  i.  1. 
 
 2.  Preserver,  Acts  xvii.  28. 
 
 3.  Governor. 
 
 4.  Redeemer. 
 
 5.  The  only  object  of  our  present  comfort  and 
 
 future  happiness,  or  the  chiefest  good,  Ps. 
 lxxiii.  25. 
 
 2.  Experimental,  Ps.  xxxiv.  8. 
 
 3.  Practical ;  for  they  that  know  God,  know 
 1.  His  power  to  command,  Jam.  iv.  12. 
 
444 
 
 Th esa u r us  Theoloy icus . 
 
 2.  His  righteousness  in  commanding.  Rom.  vii.  12. 
 
 3.  His  justice  in  punishing   transgressions,  .Deut. 
 
 xxviii.  15. 
 
 4.  His  mercy  in  rewarding  the  obedient,  Ps.  xix.  1 1 . 
 
 Ex.  xx.  6.  Deut.  yi.  1. 
 
 II.  What  commandments ?    There  are, 
 
 1.  Judicial,  Rom.  xiv.  1. 
 
 2.  Ceremonial,  Gal.  v.  2. 
 
 3.  Moral,  laws,  Matt.  v.  17. 
 
 Containing, 
 
 1.  Our  duty  to  God,  Matt.  xxii.  17. 
 
 2.  To  men  also,  ver.  39. 
 
 More  largely,  Tit.  ii.  12. 
 
 1.  Soberly. 
 
 2.  Righteously.    Justitia  est  constans  et  perpetua  voluntas 
 
 jus  suum  cuique  tribuendi. 
 
 3.  Godly ;  accounting,  choosing,  and  worshipping  God  as 
 
 the  chiefest  good. 
 
 III.  How  must  we  so  keep  the  commandments  as  thereby  to 
 
 evidence  we  know  Him? 
 
 1.  From  right  principles,  1  Tim.  i.  5. 
 
 1.  A  pure  heart. 
 
 2.  A  good  conscience. 
 
 3.  Faith  unfeigned. 
 
 1.  Believing  that  what  we  do  is  commanded  by  God, 
 
 Rom.  xiv.  22,  23. 
 
 2.  Will  be  accepted  through  Christ,  1  Pet.  ii.  5. 
 
 2.  In  a  right  manner. 
 
 1.  Understanding^,  1  Cor.  xiv.  15. 
 
 2.  Spiritually,  John  iv.  24. 
 
 3.  Obedientially,  1  Sam.  xv.  22. 
 
 4.  Cheerfully,  Ps.  xl.  8.  2  Cor.  ix.  7. 
 
 5.  Regularly,  as  to  time,  place,  person,  and  means. 
 
 6.  Universally. 
 
 1.  All  commands,  Ps.  cxix.  6.  Luke  i.  6. 
 
 2.  The  whole  of  every  one,  1  Sam.  xv.  2,  3,  9,  13, 14. 
 
 7.  Constantly,  1  Cor.  xv.  58.  Luke  i.  74,  75. 
 
 3.  To  right  ends. 
 1.  Negatively. 
 
 1.  Not  to  be  applauded  before  men,  Matt.  vi.  2. 
 
Thesaurus  Theologicus. 
 
 445 
 
 2.  Nor  thereby  justified  before  God,  Gal.  ii.  16. 
 2.  Positively. 
 
 1.  Ultimately  to  God's  glory,  1  Cor.  x.  31.  Matt. 
 
 v.  16. 
 
 2.  Subordinately. 
 
 1.  In  the  credit  of  the  gospel,  2  Thess.  iii.  1. 
 
 2.  The  good  of  others,  1  Cor.  ix.  19. 
 
 3.  Our  own  salvation,  1  Cor.  ix.  27.  1  Tim.  iv.  16. 
 
 xi.  26 ;  xii.  2. 
 Use.    Examine  whether  you  know  God. 
 
 1.  Do  ye  love  Him?  Matt.  xxii.  37. 
 
 2.  Do  ye  fear  Him?  Prov.  xxiii.  17. 
 
 3.  Do  ye  desire  Him  ?  Ps.  lxxiii.  25. 
 
 4.  Do  ye  trust  on  Him  ?  Ps.  ix.  10. 
 
 5.  Do  ye  rejoice  in  Him?  Philip,  iv.  4. 
 
 6.  Do  ye  believe  aright  in  Him  ?  1  John  iv.  5,  6. 
 
 7.  Do  ye  love  one  another?  1  John  iv.  7,  8. 
 
 8.  Do  ye  obey  God  ? 
 
 1  John  ii.  15. 
 
 Love  not  the  world. 
 
 I.  What  is  the  world?    It  is  taken, 
 
 1.  Negatively, 
 
 1.  For  heaven  and  earth,  Ps.  l.  12. 
 
 2.  The  earth,  Matt.  iv.  8. 
 
 3.  For  mankind,  Rom.  v.  12.  John  iii.  16. 
 
 2.  Positively,  1  John  ii.  17. 
 
 1.  The  lust  of  the  flesh. 
 
 2.  The  lust  of  the  eye,  Matt.  xvi.  26.  1  Cor.  vii.  31. 
 
 Eccles.  v.  1 1 . 
 
 3.  The  pride  of  life,  Gal.  vi.  13,  14. 
 
446 
 
 77/ esaurus  Theolog icus. 
 
 II.  What  is  it  to  love  the  world? 
 
 It  implies,  Col.  iii.  2, 
 
 1.  Our  esteem  of  it,  Philip,  iii.  8. 
 
 2.  Choosing  it. 
 
 3.  Desiring  it,  Ps.  lxxiii.  25.  Prov.  xxx.  8. 
 
 4.  Delijditinfr  in  it. 
 
 5.  Loathness  to  part  with  it,  Matt.  xix.  22. 
 
 III.  Why  not  love  the  world?  Matt.  vi.  24. 
 
 1.  It  is  inconsistent  with  the  love  of  God,  1  John  ii.  16. 
 
 2.  The  world  is  not  of  God,  1  John  ii.  17. 
 
 To  these  reasons  add, 
 
 1.  The  world  is  unsuitable,  Neh.  vi.  11, 
 
 1.  To  men. 
 
 2.  To  Christians,  Neh.  vi.  11.2  Cor.  iv.  18. 
 
 2.  Unsatisfying, 
 
 1.  By  reason  of  its  vanity,  1  Cor.  vii.  31. 
 
 2.  The  soul's  capacity,  Matt.  xvi.  26.  JEccles.  i.  8. 
 
 3.  Unquieting. 
 
 1.  To  others,  Jam.  iv.  1. 
 
 2.  To  ourselves,  Matt.  xiii.  22. 
 
 1.  To  the  body,  Ps.  cxxvii.  2. 
 
 2.  To  the  mind,  Eccles.  ii.  26. 
 
 3.  To  the  conscience. 
 
 4.  Unnecessary. 
 
 1.  To  the  making  us  happy. 
 
 2.  To  the  bringing  us  to  it,  1  Pet.  i.  18. 
 
 5.  Unconstant,  1  John  ii.  17. 
 Use. 
 
 1.  Reproof  to  such  as  love  the  world  above  all  things. 
 
 1.  Such  as  are  troubled  at  the  loss  of  it. 
 
 2.  Had  rather  omit  duty  than  lose  the  world,  Amos 
 
 viii.  5. 
 
 1.  Praying. 
 
 2.  Hearing,  John  v.  44. 
 
 3.  Sacraments. 
 
 4.  Charity,  1  John  iii.  17. 
 
 3.  That  use  unlawful  means  to  get  it,  Isa.  iii.  14,  15. 
 
 4.  That  labour  more  for  earth  than  heaven,  Matt.\\.  33. 
 
 5.  That  are  not  contented  with  what  they  have,  1  Tim. 
 
 vi.  8.  Philip,  iv.  11. 
 
Thesaurus  Theologicus. 
 
 447 
 
 2.  Love  not  the  world. 
 
 1.  Love  to  the  world  occasions  many  sins,  1  Tim.  vi.  9. 
 
 2.  Causes  all  our  misery. 
 
 3.  Deprives  us  of  true  happiness. 
 
 4.  Hinders  us  from  looking  after  eternal  happiness, 
 
 Matt.  xix.  22. 
 
 5.  And  so  will  keep  us  from  it. 
 
 3.  Love  not  "  the  lust  of  the  flesh." 
 
 1.  They  are  but  lusts. 
 
 2.  Of  the  flesh. 
 
 4.  Nor  "  the  lust  of  the  eye." 
 
 1.  Riches  are  not  good. 
 
 2.  Nor  can  do  good. 
 
 3.  But  much  harm. 
 
 1.  Weary  the  body. 
 
 2.  Torment  the  mind. 
 
 3.  Distract  the  thoughts. 
 
 4.  Debase  the  affections. 
 
 5.  Destroy  the  soul. 
 
 5.  Nor  "the  pride  of  life." 
 
 1.  We  have  nothing  to  be  proud  of. 
 
 2.  Much  to  be  humbled  for. 
 
 1  John  ii.  16. 
 
 For  all  that  is  in  the  world,  the  lust  of  the  Jlesh,  the  lust 
 of  the  eyes,  and  the  pride  of  life,  &c. 
 
 I.  The  lust  of  the  flesh,  Tit.  ii.  12. 
 
 1.  They  are  but  lusts,  kniQvp'iai.    Desires,  no  enjoyments. 
 
 2.  Of  the  flesh. 
 
 1.  And  so  beneath  the  soul. 
 
 2.  Contrary  to  it,  Gal.  v.  17.  1  Pet.  ii.  11.  Rom.  viii. 
 
 6,  7,  8;  xiii.  14. 
 
448 
 
 Thesaurus  Thedogicus. 
 
 II.  The  lust  of  the  eyes,  covetousness,  Eccles.  v.  1 1. 
 What  is  covetousness  ? 
 
 1.  It  is  in  the  heart,  Ezek.  xxxiii.  31. 
 
 2.  The  inordinate  desire  of  riches,       ovinia.  1  Tim.  vi. 
 
 10,  (pi/.c/.pyjzia. 
 
 3.  It  is  manifested. 
 
 1.  In  getting, 
 
 1.  Another's,  1  Kings  xxi.  2. 
 
 2.  Using  unlawful  means,  Prov.  x.  2 ;  xxviii.  8. 
 
 3.  In  spending  more  time  in  getting  them,  than  in 
 
 serving  God,  Luke  xxii.  5.  Isa.  v.  8. 
 
 4.  In  using  them  to  unlawful  ends. 
 
 1.  Of  loving  them  for  themselves. 
 
 2.  Using  them  on  our  lusts,  Jam.  iv.  3. 
 
 2.  In  keeping  them. 
 
 1 .  For  themselves,  Eccles.  vi.  2. 
 
 2.  So  as  not  to  be  charitable,  1  Tim.  vi.  17. 
 
 Use. 
 
 1 .  Examination. 
 
 He  is  covetous 
 
 1.  Whose  mind  is  always  on  the  world,  Luke  xii.  22, 
 
 25,  29. 
 
 2.  Who  is  more  cunning  for  the  world  than  for 
 
 heaven,  Matt.  xiii.  22.  Luke  xvi.  8. 
 
 3.  Whose  joy  and  sorrow  depend  on  outward  success, 
 
 Luke  xii.  19. 
 
 4.  Who  thinks  much  of  the  time  spent  in  any  thing 
 
 else,  Amos  viii.  5. 
 
 5.  Who  gives  way  to  earthly  thoughts  in  divine  ser- 
 
 vice, Ezek.  xxxiii.  31. 
 
 2.  Love  not  these  things. 
 
 1.  Riches  are  not  good. 
 
 2.  Nor  can  do  good,  Prov.  xi.  4.  Ezek.  vii.  19.  Zeph. 
 
 i.  18. 
 
 3.  But  much  harm,  1  Tim.  vi.  9,  10. 
 
 1 .  Weary  the  body. 
 
 2.  Torment  the  mind,  1  Tim.  vi.  10. 
 
 3.  Distract  the  thoughts. 
 
 4.  Debase  the  affections: 
 
 5.  Destroy  the  soul. 
 
Thesaurus  Theologicus. 
 
 449 
 
 3.  Love  to  them  is  idolatry,  Eph.  v.  5.  Col.  iii.  5. 
 Means. 
 
 1.  Meditate  on  the  vanity  of  the  world. 
 
 2.  Oft  think  of  the  uncertainty  of  this,  and  the  eternity 
 
 of  the  life  to  come,  Luke  xii.  20,  21. 
 
 3.  Pray  against  it,  Ps.  cxix.  36. 
 
 4.  Trust  in  God's  providence,  Luke  xii.  28,  30. 
 
 5.  Labour  after  true  riches,  Luke  xii.  31.  Matt,  vi.  33. 
 III.  The  pride  of  life. 
 
 1.  What  is  it? 
 
 1.  Thinking  highly  of  ourselves,  Rom.  xii.  3.  Ezeh. 
 
 xxviii.  2. 
 
 2.  Preferring  ourselves  before  others,  Philip,  ii.  3. 
 
 2.  Why  avoid  it  ? 
 
 1 .  It  is  a  great  sin. 
 
 1.  Abominable  to  God,  Prov.  xvi.  5. 
 
 2.  Destructive  to  the  soul,  1  Pet.  v.  5.  Jam.  iv.  6. 
 
 Isa.  lvii.  15. 
 
 2.  A  great  folly.    Art  thou  proud 
 
 1 .  Of  wisdom  ? 
 
 2.  Strength  ?  Jer.  ix.  23. 
 
 3.  Estate? 
 
 4.  Honours? 
 
 5.  Gifts  ?  2  Cor.  iv.  6,  7. 
 
 6.  Acts  formerly  done? 
 
 7.  Graces  ?    All  is  folly. 
 Use.    Have  a  care  of  this  sin. 
 
 1.  It  may  creep  insensibly  into  thine  heart. 
 
 2.  Spoil  all  thou  dost. 
 
 3.  To  be  proud  of  what  we  have,  is  the  way  to  be  de- 
 
 prived of  it,  Luke  xiv.  11.  Prov.  xvi.  18  ;  xxix.  23. 
 
 4.  God  resists  the  proud,  1  Pet.  v.  5,  6. 
 
 5.  Nothing  more  pleasing  to  God  than  humility,  Mic. 
 
 vi.  8. 
 Means. 
 
 1.  Oft  think  of  thy  natural  vileness,  Job  xvii.  14; 
 
 xxv.  6. 
 
 2.  Of  thy  actual  sins,  Ps.  xix.  12. 
 
 3.  Of  thy  habitual  lusts. 
 
 G  G 
 
450 
 
 Thesaurus  Theologicus. 
 
 4.  Think  of  what  thou  wantest  more  than  of  what  thou 
 
 hast,  Philip,  iii.  12. 
 
 5.  Pray  for  humility. 
 
 1  John  iii.  4. 
 
 Sin  is  the  transgression  of  the  law. 
 
 I.  What  law? 
 
 1 .  The  natural  law,  Rom.  i.  32. 
 
 Tiav  rh  <za.2a  rbv  hoyov  rh  bgdhv,  touto  a(aa«r?;/xa  Isti  Clem. 
 
 Alex.  [Peed.  i.  13.  p.  158.] 
 This  appears 
 
 1.  From  civil  laws  made  by  heathens,  Rom.  ii.  14. 
 
 2.  By  their  own  conscience,  ver.  15. 
 "Edr,z.sv  o  dsbg  vo/xov  h  rp  p-jo~si  Oygtupw, 
 
 Et  hoc  te  cogit  nosse  lex  intima  in  ipso  tuo  corde  con- 
 scripta. — Aug.  [in  Ps.  lvii.  torn.  iv.  p.  541,  B.] 
 
 2.  Civil  law,  Rom.  xiii.  1.  Tit  iii.  1.  1  Pet.  ii.  13. 
 
 3.  Divine  law.    This  is 
 
 1.  Ceremonial, 
 
 'H  coi/xar/X'/}  rov  vofMV  rr^r^ig. — Basil,  [de  Spir.  S.  C.21, 
 torn.  iii.  p.  44,  E.] 
 
 2.  Judicial. 
 
 3.  Moral,  contained  in  C^n^n  JT^¥:  Deut.  iv.  13.  This 
 
 is  not  abrogated. 
 
 1.  Nowhere  in  Scripture. 
 
 2.  It  is  confirmed,  Matt.  v.  17;  xix.  17,  18.  Rom. 
 
 iii.  31. 
 
 3.  It  is  plain,  because  this  law  was  enacted  before 
 
 Christ  was  promised,  Matt.  xix.  8. 
 11:5/  /jlsv  tojv  ycyza/A/Asvojv,  ohhifua  i^oyff/a  bzoorut  xa$o?.o*j 
 ovdsvi,  [o-jts  Koir^cii  ri  roj;  xsxuXvfieveav,  ours  crasa/.s/^a/ 
 7i  7ojv  r;io67i7<zyijAvu\.  —  Basil.   [Reg.  brev.  tract. 
 Interrog.  i.  torn.  ii.  p.  414,  D.] 
 
Thesaurus  Theologicus. 
 
 451 
 
 Peccatum  est  factum  vel  dictum  vel  concupitum  ali- 
 quid  contra  aternam  legem. — Aug.  [contra  Faust. 
 xxii.  27.  torn.  viii.  p.  378,  R] 
 
 II.  What  is  it  to  transgress  the  law  ? 
 
 '  A/xagrdvsiv  et  Ntsn  a  via  et  scopo  aberrare. 
 Two  ways  the  law  is  transgressed. 
 
 1.  In  respect  of  the  matter  and  substance. 
 
 2.  The  manner  of  performance. 
 
 1.  As  to  the  principle,  1  Tim.  i.  5. 
 
 2.  Circumstances, 
 
 3.  End,  Matt.  vi.  2. 
 
 III.  What  are  the  several  differences  and  distinctions  of 
 
 sin  ? 
 
 1.  Some  are  of 
 
 1.  Omission,  Matt.  xxv.  42. 
 
 2.  Commission. 
 
 2.  Some  are  of  the 
 
 1.  Head  and  thoughts,  Gen.  vi.  5. 
 
 2.  Heart,  Prov.  ii.  14.  Pom.  vii.  22. 
 
 3.  Mouth,  Matt.  xii.  36. 
 
 4.  Hands,  Isa.  i.  15. 
 
 3.  Some  small,  others  great.    There  is  a  difference,  John 
 
 xix.  11.    No  sin  little  in  itself. 
 
 1.  But  the  least  sin 
 
 1 .  Transgresseth  the  law. 
 
 2.  Offends  God. 
 
 3.  Defiles  the  soul. 
 
 4.  Deserveth  hell. 
 
 5.  Is  unpardonable  without  Christ. 
 
 6.  Will  be  called  into  question  at  the  last  day. 
 
 7.  Will  help  to  aggravate  thy  torments. 
 
 2.  Some  are  great  and  crying  sins,  Gen.  iv.  10.  Jam. 
 
 v.  4. 
 
 Great  sins  they  are  that  are  done 
 
 1.  Against  God,  1  Sam.  ii.  25.  Ps.  li.  4. 
 
 2.  Christ;  as,  Augustine  of  Julian,  Pejus  de  peccato 
 
 poenituit  quam  peccavit. 
 
 3.  Light,  John  iii.  19. 
 
 4.  Conscience,  Rom.  ii.  15. 
 
 5.  The  Spirit,  Matt.  xii.  31,  32. 
 
452 
 
 Thesaurus  Theologicvs. 
 
 Hoc  est  duritia  cordis  usque  ad  fin  em  hujus  vitce. — 
 
 Aug.  [Ep.  185.  torn.  ii.  p.  662,  F.] 
 Perseverantia  in  nequitia  et  in  malignitate,  cum  de- 
 
 speratione  indulgentia?  Dei.  —  Aug.  [in  Ep.  ad 
 
 Rom.  torn.  iii.  P.  2.  p.  939,  EL]    [cf.  Aug. 
 
 Serm.  lxxi.  torn,  v.] 
 He  that  sees  the  works  of  Christ,  done  by  the 
 
 Spirit,  and  yet  saith  they  are  not  done  by  God, 
 
 or  the  Son  of  God,  but  Beelzebub,  sins  against 
 
 the  Holy  Ghost. 
 ' Agnbf&etog  aiiroZ  rr,v  horr,ra. — Athan. 
 But  you  know  the  Spirit,  though  you  do  not 
 
 know  me. 
 
 A/a  or,  -cZro  uG-jy/MfSrog  i/fiTv  effrai  yj  /3Xa<r£?;/x/a. — 
 Chrysost.  [in  Mat.  Horn.  xli.  torn.  vii.  p. 
 449,  A.] 
 
 "On  toZto  y*<'j)2i;jj6v  bftft  sffn  y.ai  ctpo;  to,  o^Xa  ava/- 
 cyjjv-iT-i — Id.  [ibid.  C] 
 
 This  sin  is  irreinissible. 
 
 Qui  manifest e  intelligens  opera  Dei,  quum  de  vir- 
 tute  negare  non  possit,  eadem  stimulatus  invidia, 
 calurnniatur,  et  Christum  Deique  verbum  et  opera 
 Spiritus  Sancti  dicit  esse  Beelzebub :  isti  non 
 dimittetur  neque  in  prcesenti  s&cirfo,  neque  in 
 futuro.  —  Hieron.  [in  Mat.  xii.  32.  torn.  vii. 
 p.  81,  D.] 
 
 6.  Vows  and  resolutions. 
 
 7.  Mercies,  Matt.  xi.  23.  Gen.  xxxix.  8,  9. 
 
 8.  Sins  greatly  delighted  in. 
 
 Tria  sunt  quibus  impletur  peccatum,  suggestione,  de- 
 lectatione  et  consensione. — Aug.  [de  Serm.  Dom. 
 i.  12.  torn.  iii.  p.  2.  p.  179,  C] 
 
 9.  Sins  committed  under  the  pretence  of  holiness. 
 Simulata  sanctitas  est  duplex  iniquitas. 
 
 10.  Sins  frequently  committed  are  great  sins,  Ps. 
 Ixxviii.  40. 
 
 Tales  consuetudine  maligna  pressi,  tanquam  sepulti 
 sunt.  Sed  quid  dicam,  Fratres?  Ita  sepulti,  ut 
 de  Lazaro  dictum  est,  Jam  putet. — Aug.  [Serm. 
 xcviii.  torn.  v.  p.  519,  F.] 
 
Thesaurus  Theologicus. 
 
 453 
 
 Inquiry. 
 
 Whether  is  there  now,  or  ever  was,  any  one  good  man, 
 
 besides  Christ,  perfectly  void  of  sin  ? 
 No :  as  appears, 
 
 1.  From  Scripture,  Gal.  iii.  22. 
 
 1.  1  Kings  viii.  46.  2  Chron.  vi.  36. 
 
 2.  Eccles.  vii.  20. 
 
 3.  Jam.  iii.  2. 
 
 4.  1  John  i.  8,  10. 
 
 "  Who  "  then  "  can  say,  I  have  made  my  heart 
 clean,  I  am  pure  from  my  sin?  Prov.  xx.  9. 
 
 2.  From  reason  :  for, 
 
 1.  In  Adam  the  whole  human  nature  was  cor- 
 
 rupted, Rom.  v.  12. 
 
 2.  The  very  graces  and  duties  of  the  best  of  saints 
 
 are  imperfect,  and  so  far  sinful. 
 Omnis  humana  justitia  injustitia  esse  convincitur, 
 
 si  districte  judicetur. —  Greg.  [Moral,  ix.  18. 
 
 torn  i.  p.  301,  D.] 
 Virtue  is  here  so  imperfect  ut  ad  ejus  perfectio- 
 
 nem  pertineat  etiam  ipsius  imperfectionis  [et  in 
 
 veritate]  cognitio  [et  in  humilitate  confessio']. — 
 
 Aug.   [contra  Ep.  Pelag.  iii.    19.   torn.  x. 
 
 p.  460,  A.] 
 
 Virtus  est  charitas.  Hcec  in  aliis  major,  in  aliis 
 minor,  in  aliis  nulla  est.  Plenissima  vero  [quce 
 jam  non  possit  augeri,  guamdiu  hie  homo  vivit, 
 est]  in  nemine. — Aug.  [Ep.  clxvii.  torn.  ii. 
 p.  600,  C] 
 
 Peccatum  est,  cum  vel  non  est  charitas  qua?  esse 
 debet  vel  minor  est  quam  debet.  —  Id.  [de  Per- 
 fect. Just.  c.  vi.  torn.  x.  p.  172,  F.] 
 
 Quod  minus  est  quam  debet  ex  vitio  est. — Id. 
 
 3.  Antiquity  and  experience  of  all  ages.  Justin 
 
 calls  Christ,  Tbv  /movov  a[AU{iov  xai  bixaiov  avfywxov. 
 —  Justin  M.  [Dialog,  cum  Tryph.  c.  17.] 
 Movog  yag  avafidgryjrog   avrbg  6   Xoyog. —  Clem.  Alex. 
 
 [Peed.  iii.  12.  p.  307.] 
 
 Nemo  sine  peccato  :  negare  hoc  sacrilegium  est. — 
 Ambros.  [in  Ps.  cxviii.  torn.  i.  p.  1254,  C] 
 
454 
 
 Thesaurus  Theologicus. 
 
 Use. 
 
 1.  See  what  cause  we  have  all  to  be  humbled,  not 
 
 proud. 
 
 2.  See  what  cause  we  have  to  bless  God  for  Christ. 
 
 3.  Repent  of  sin,  1  John  i.  9. 
 
 4.  Lay  hold  upon  Christ  for  its  pardon. 
 
 5.  Endeavour  to  avoid  it  as  much  as  you  can. 
 What  means  must  we  use? 
 
 1.  Act  faith  in  Christ,  Prov.  xv.  8;  xxi.  4.  Isa.  i. 
 
 11,  12;  lxvi.3. 
 
 2.  Get  thy  conscience  rightly  informed  of  thy  duty  out 
 
 of  the  Scriptures,  Rom.  xiv.  2,  3. 
 
 3.  Live  always  as  under  God's  eye. 
 
 4.  Be  much  in  prayer  with  God. 
 
 5.  Give  thyself  to  meditation. 
 
 1.  Upon  the  effects  of  sin  in  the  world,  and  upon 
 
 thyself  in  particular,  Ps.  cvii.  17.  Lam.  v.  16. 
 
 2.  Upon  the  death  of  Christ. 
 
 3.  Upon  the  account  thou  must,  ere  long,  give  at  the 
 
 judgment-seat  of  Christ,  2  Cor.  v.  10. 
 What  motives  may  we  use  to  prevail  with  ourselves  and 
 others  to  forsake  sin? 
 
 1.  Consider  the  properties  of  God,  that  He  is 
 
 1.  A  good  and  gracious,  Hos.  iii.  5.  Ps.  cxxx.  4. 
 
 2.  A  great  and  glorious,  God,  Jer.  x.  6,  7. 
 
 3.  A  just  and  righteous,  Isa.  xlv.  21. 
 
 4.  A  wise  and  understanding,  Luke  xvi.  15. 
 
 5.  A  powerful  and  almighty,  Matt.  x.  28. 
 
 6.  A  pure  and  holy,  God,  Hab.  i.  13.  Lev.  xi.  44. 
 
 2.  Consider  the  death  of  Christ,  that 
 
 1.  Christ  died  for  sin,  Isa.  liii.  4,  5. 
 
 2.  God   punished  sin   upon   His   own   Son,  Isa. 
 
 liii.  6. 
 
 3.  Christ  hath  purchased  for  us  a  way  whereby  to  be 
 freed  from  sin  ;  and  therefore  died  for  sin  that  we 
 might  not  live  in  it,  Acts  iii.  26.  Tit.  ii.  14. 
 
 3.  Consider  the  odiousness  of  sin  in  itself ;  it  is, 
 
 1.  Our  shame,  Ezra  ix.  6.  Ezek.  xliii.  10. 
 
 2.  Our  folly,  Ps.  xciv.  8. 
 
 3.  Our  defilement,  Jam.  i.  21.  Matt.  xv.  20. 
 
Thesaurus  Theologicas.  455 
 
 4.  Our  slavery,  Horn.  vi.  20;  viii.  21. 
 
 Plato  [Alcib.  i.  §61.]  called  it,  Aoi»Xot^t=c  xaxta, 
 s\sv&sPot»PS<ziC  8s  rk  dpsryj. 
 
 5.  Our  sickness,  Isa.  i.  5,  6. 
 
 'Tcr££  afiugriag  -/.XaTs,  a'try  dppojffr/ec  -\\jyjtg. — Basil. 
 [Horn,  in  Mart.  Jul.  c.  9.  torn.  ii.  p.  42,  D.] 
 
 6.  Our  death,  Rom.  vii.  24  ;  viii.  6.  Eph.  ii.  1. 
 Avrvj  Qavdrog  sen  rr]g  ddavdrov. — Basil.  [Ibid.] 
 
 7.  Our  imitation  of  Satan,  1  John  iii.  8.  John  viii.  44. 
 
 8.  Our  alienation  from  God,  Isa.  lix.  2. 
 Peccatum  est  medium  separans. — Aug.  [cf.  Aug. 
 
 Civ.  D.  x.  22.  torn.  vii.  p.  257,  C.  Non  nisi 
 peccatis  homines  separantur  a  Deo.] 
 
 4.  Consider  your  vows  and  promises  unto  God,  Eccles. 
 
 v.  4. 
 
 1.  In  baptism,  Deut.  xxvi.  17,  18. 
 
 2.  The  Lord's  Supper. 
 
 3.  In  sickness  and  afflictions,  Ex.  viii.  8,  15. 
 
 5.  Consider  how  many  engagements  God  hath  laid 
 
 upon  you  to  forsake  sin. 
 
 1.  He  made  you  rational  creatures,  and  upright. 
 
 2.  He  continues  your  lives  to  you. 
 
 Plutarch  calls  this  life,  Xgow*  srgig  Iieav6g6ta<siv.  [Toy 
 dsbv  6s  siz.bg,  r,g  av  ty&xrifrau  rjf  dr/.r,  <s|/U%9£  voffovffrtg, 
 rd  rs  rrddr,  htopqv,  s"i--r\  ri  xa/xtrro/xsva,  Tgbg  /xsrdvoiav 
 sv6'i6uoi,  xai  %p6vov  ys  rrgbg  ifavSgdatiiv  oig  cvx  u/.parog 
 ov6s  argsTrog  r,  y.a%irx  srs^uxs,  irgodiZavuv. — Plut,  de 
 his  qui  sero.  &c.  torn.  ii.  p.  551,  D.] 
 
 3.  He  sent  His  Son  to  die  for  you. 
 
 4.  He  entrusteth  His  ordinances  with  you,  Jer.  vii. 
 
 13,  25. 
 
 5.  He  hath  sent  me,  at  this  time,  to  call  you  from 
 
 your  sins,  Ezek.  xxxiii.  1 1 . 
 
 6.  Consider  the  prayers  you  make  to  God. 
 
 1.  That  He  would  pardon  sin.    How  so,  if  you  do 
 
 not  forsake  it  ? 
 
 2.  That  He  would  subdue  it.    So  that  you  mock 
 
 God  unless  you  labour  against  it. 
 
 7.  Sin  is  the  fountain  of  all  evil. 
 
 1.  Temporal,  Lam.  i.  5  ;  v.  16.  Ps.  cvii.  17. 
 
Thesaurus  Theologicus. 
 
 2.  Spiritual. 
 
 8.  Consider  God's  threatenings  against  sin  and  sinners. 
 
 1.  Prov.  i.  24. 
 
 2.  Mai.  ii.  2. 
 
 3.  Job  xviii.  5,  8,  11,  12. 
 
 4.  jE^>£.  vi.  12.  Amos  ix.  1-10. 
 
 Peccatum  sive  hinc  sive  inde  trahat  opus  est  diaboli. 
 —Aug. 
 
 9.  Consider  God's  punishments  against  sinners  :  Cain, 
 
 Pharaoh,  Sodom  and  Gomorrah,  Nadab  and 
 Abihu,  Korah,  Dathan  and  Abiram,  Ahithophel, 
 Jeroboam,  Judas,  &c.  which  is, 
 
 1.  Certain,  Num.  xxiii.  19. 
 
 2.  Sudden,  Prov.  i.  27;  vi.  15.  Num.  xvi.  31,  32. 
 
 3.  Great,  according  to  His  threatenings. 
 
 4.  Remediless,  Prov.  xxix.  1. 
 
 Quest.  But  do  not  sinners  live  pleasantly  ?  It  is 
 true ;  but  they  have  no  reason  to  brag  of  their 
 impunity,  for, 
 
 1.  The  longer  it  is  before  their  punishment  comes, 
 
 the  greater  it  will  be  when  it  does  come. 
 
 2.  God  punishes  them  whilst  He  spares  them. 
 Maxima  peccantium  poena   est  peccasse  —  Sen. 
 
 [Ep.  97.] 
 
 So  that  they  carry  their  punishment  along  with 
 them. 
 
 3.  The  time  of  their  impunity,  in  comparison  of 
 
 eternity,  is  nothing. 
 
 'Ets/  roTg  ys  Qso/g  irav  avtywirtvov  (3iov  did<jrr,/Mcc  to  /xr^'sv 
 ken.  —  Plut.  [de  his  qui  sero,  &c,  torn.  ii. 
 p.  554,  D.] 
 
 4.  God  reserves  them  for  the  last  judgment. 
 AyoavfCprcu  yap  ojffojsp  d^.r^T^g  zard  tov  filov'  orav  6s 
 
 dtayOivforiTai,  tots  T^yydvsi  tojv  rtPoer^ovToyj. —  Plut. 
 
 [Ibid.  p.  561,  A.] 
 10.  Judgment. 
 
 1.  Particular,  Eccles.  xii.  7.  Heb.  ix.  27. 
 
 2.  General. 
 
 1.  The  certainty  of  it. 
 
 1.  From  the  voice  of  conscience,  Acts  xxiv.  25. 
 
Thesaurus  Theologicus. 
 
 457 
 
 2.  The  word  of  God,  Eccles.  xii.14.  Rom.  xiv.  10. 
 
 2  Cor.  v.  10. 
 
 3.  The  dictates  of  reason. 
 2.  The  strictness  of  it. 
 
 1.  The  strictness  of  the  law  we  shall  be  judged 
 
 by,  Jam.  ii.  12. 
 
 2.  The  strictness   of  the  Judge  we   shall  be 
 
 brought  before. 
 
 3.  The   strictness   of  the   proceedings   of  the 
 
 Judge,  according  to  the  law,  before  whom 
 we  must  answer, 
 
 1.  For  all  our  actions,  2  Cor.  v.  10. 
 
 2.  Words,  Matt.  xii.  36. 
 
 3.  Thoughts,  Rom.  ii.  16. 
 
 4.  Talents,  Matt.  xxv.  26,  30. 
 
 1.  Life. 
 
 2.  Health. 
 
 3.  Estates. 
 
 4.  Opportunities  and  ordinances. 
 
 5.  Afflictions. 
 
 4.  The  uncertainty  of  the  time,  Matt.  xxiv.  36. 
 ]  1.  Hell,  where  the  soul  that  dies  in  sin  is, 
 
 1.  Deprived  of  all  happiness,  Matt.  xxv.  41. 
 
 2.  Engulfed  in  all  misery. 
 
 Which  misery  shall  be, 
 
 1.  Heal. 
 
 2.  Universal. 
 
 1.  In  body,  Rev.  xxi.  8.  Matt.  xxii.  13. 
 
 2.  Soul. 
 
 1.  Understanding  and  its  apprehensions,  where 
 the  soul  shall  see, 
 
 1.  The  greatness   of  that  God   he  hath 
 
 offended,  2  Thess.  i.  9. 
 
 2.  The  holiness  of  that  law  he  hath  trans- 
 
 gressed. 
 
 3.  The  preciousness  of  that  soul  he  hath 
 
 destroyed,  Matt.  xvi.  26. 
 
 4.  The  dreadfulness  of  those  torments  he 
 
 hath  deserved. 
 
458 
 
 Thesaurus  Theologicus. 
 
 2.  The  will  and  its  affections. 
 
 1.  Of  fear,  Heb.  x.  31. 
 
 2.  Anger. 
 x  3.  Grief. 
 
 4.  Despair. 
 
 3.  The  conscience  and  its  conclusions,  which 
 
 will  rack  thee, 
 
 1.  For  neglecting  so  many  duties  as  were 
 
 commanded. 
 
 2.  For  committing  so  many  sins  as  were 
 
 forbidden. 
 
 3.  Continual. 
 
 4.  Eternal,  Matt.  xxv.  41 ,  46.  Mark  ix.  43.  2  Thess. 
 
 i.  9.  Jude  6. 
 12.  Heaven,  which  consists 
 
 1 .  In  a  freedom  from  all  misery. 
 
 1.  Temptations,  1  Pet.  v.  8. 
 
 2.  Corruptions,  Rom.  vii.  24. 
 
 3.  Afflictions,  Rev.  xxi.  4. 
 
 2.  In  a  confluence  of  all  happiness, 
 
 1.  To  our  bodies,  Philip,  iii.  21.   Matt.  xvii.  2. 
 
 1  Cor.  xv.  41,  42,  43.  Job  xix.  25. 
 
 2.  To  our  souls,  where  we  shall 
 
 1.  Perfectly  know  God,  1  Cor.  xiii.  12.  John 
 
 xvii.  3,  4.  1  John  iii.  2. 
 
 2.  Perfectly  choose  Him. 
 
 3.  Perfectly  love  Him. 
 
 4.  Perfectly  rejoice  in  Him. 
 
 So  that  our  happiness  shall  be, 
 
 1.  Keal, 
 
 2.  Unmixed, 
 
 3.  Eternal. 
 
 Plato  saith  [Thecet.  §  84],  that  blessedness  is, 
 ' O'Jjo'iuGic,  &suj  Tiara  to  dvvarov. 
 
 Ubi  nulla  adversitas  turbat,  nulla  necessitas  anguMat,  nulla 
 molestia  inquietat,  sed perennis  Icetitia  regnat. — Aug. 
 
 Quicquid  boni  est  ibi  est,  quicquid  mali  est,  ibi  nusquam  est. 
 —Ibid. 
 
Thesaurus  Theologicus.  459 
 
 Kai  rovg  fisv  to  a<poadrov  <poog  diadi^srai,  xai  rj  rqg  ay/ag,  tlol) 
 (3affiXix.^g  Qeoogla  rgiddog  eWa/XKovGTig  rgavuregov  re  xa;  xada- 
 gursgov,  xai  6'X»jc  oXuj  voj  fiiyvu{JLsvvig~\,  yjv  dn  xa/  /xovyjv  fidXi^ra, 
 fiutiXziuv  ovgocwv  lycb  r/fopou. —  Greg.  Naz.  [Or.  xvi.  torn.  i. 
 p.  306,  A.] 
 
 1  John  iii.  9. 
 
 Whosoever  is  bom  of  God  doth  not  commit  sin. 
 
 ' Af/LUgTlGCV  0V  TOISI. 
 
 It  is  the  great  privilege  of  some  persons  to  be  born  of 
 God. 
 
 What  is  it  to  be  born  ? 
 
 There  is  a  twofold  birth,  old  and  new;  in  which  last, 
 for  the  opening  of  it,  consider, 
 
 1.  We  are  conceived  by  the  Spirit,  John  iii.  3.  Rom. 
 
 viii.  15. 
 
 2.  The  seed,  or  means,  is  the  word,  Jam.  i.  18.  Rom. 
 
 x.  17. 
 
 3.  This  birth  is  with  pains  and  sorrow. 
 
 4.  But  hereby  we  have  a  new  principle  of  life  put  into 
 
 us,  Ezek.  xxxvi.  26. 
 
 5.  We  are  born  into  another  world. 
 
 6.  Have  other  relations. 
 
 7.  Become  new  creatures,  and  have  (2  Cor.  v.  17) 
 
 1.  New  understandings. 
 
 2.  New  wills. 
 
 3.  New  desires  and  affections. 
 
 In  what  sense  are  we  born  of  God? 
 
 1.  Not  natura,  as  Christ; 
 
 2.  But  gratia ;  because  it  is  God,  who  of  His  mercy 
 
 infuseth  this  new  life  into  us  by  His  Spirit,  Eph. 
 ii.  10. 
 
460 
 
 Thesaurus  Theologicus. 
 
 3.  What  a  privilege  is  it  to  be  horn  of  God!  1  John  iii.  2. 
 
 I  Sam.  xviii.  23. 
 
 1.  God,  as  their  Father,  will  love  them. 
 
 2.  Protect  them,  Isa.  xli.  14. 
 
 3.  Provide  for  them,  Luke  xv.  17,  18. 
 
 4.  Pardon  their  miscarriages,  Luke  xv.  18. 
 
 5.  Order  all  things  for  their  good,  Rom.  viii.  28. 
 
 6.  Supply  them  with  grace  necessary  here. 
 
 7.  And  give  them  an  inheritance  hereafter. 
 
 4.  How  may  we  know  whether  we  be  horn  of  God  or  no  ? 
 
 1.  By  our  bearing  His  image,  being  like  to  Him,  Eph. 
 
 iv.  24.  1  Pet.  i.  14,  15. 
 
 1.  In  knowledge. 
 
 2.  Righteousness,  Eph.  iv.  24. 
 
 3.  Mercy,  Matt.  v.  48.  Luke  vi.  36. 
 
 4.  Love  to  all,  Matt.  v.  44. 
 
 5.  Intending  His  glory  in  all,  1  Cor.  x.  31. 
 
 2.  By  our  honouring  Him,  Mai.  i.  6. 
 
 3.  By  fearing  Him,  1  Pet.  i.  17. 
 
 4.  By  desiring  His  favour,  Ps.  iv.  8. 
 
 5.  By  delighting  in  His  presence,  John  viii.  47. 
 
 6.  By  patient  submitting  to  His  fatherly  chastisements, 
 
 Heh.  xii.  6,  7. 
 
 7.  By  being  of  a  more  heavenly  spirit  than  the  men  of 
 
 this  world,  Prov.  xvii.  27. 
 
 8.  By  not  committing  sin. 
 
 II.  He  that  is  thus  horn  of  God  doth  not  commit  sin,  1  John 
 
 v.  18. 
 
 In  what  sense  do  they  not  commit  sin? 
 
 1.  Negatively. 
 
 1.  Not  as  if  they  had  no  relics  of  sin  in  them. 
 
 2.  Not  as  if  they  did  not  sometimes  fall  into  sin. 
 
 2.  Positively.    He  doth  not  sin. 
 
 1.  Not  without  reluctancy,  Pom.  vii.  15. 
 
 2.  Not  with  desire,  Prov.  xi.  23. 
 
 3.  Not  with  delight,  Proy.ii.14.  Matt.xxvi.75.  PsMS. 
 
 4.  Not  without  shame,  Jer.  vi.  15.  Ezra  ix.  6.  Luke 
 
 xviii.  13. 
 
 5.  Not  with  a  resolution  to  it,  Jer.  ii.  25 ;  xliv.  16.  Ps. 
 
 xvii.  3.  Josh.  xxiv.  15. 
 
Thesaurus  Theologicus. 
 
 461 
 
 6.  Not  without  temptation,  1  Chron.  xxi.  1.  1  Sam.  xxv. 
 
 32,  33. 
 
 7.  Not  always,  as  a  sinner,  who  doth  not  only  sin,  but 
 
 only  sins,  Prov.  xv.  8 ;  xxi.  27.  *  ' 
 
 8.  Not  with  any  allowance  of  themselves  in  it. 
 
 Use. 
 
 1.  Examine  whether  ye  be  the  sons  of  God. 
 
 2.  Manifest  yourselves  to  be  so,  by  not  committing  sin. 
 
 Considering, 
 
 1.  How  gracious  a  God  it  offends. 
 
 2.  How  holy  a  law  it  breaks. 
 
 3.  How  precious  a  soul  it  defiles. 
 
 4.  How  many  mercies  it  deprives  you  of. 
 
 5.  How  many  curses  it  brings  on  you. 
 
 6.  How  much  our  Saviour  hath  suffered  for  it. 
 
 7.  How  much  you  must  suffer  too. 
 Means. 
 
 1.  Live  as  under  the  eye  of  God. 
 
 2.  Keep  your  heart. 
 
 3.  Avoid  the  occasions  of  it. 
 
 4.  Often  think  of  death  and  judgment. 
 
 1  John  iii.  14. 
 
 We  know  that  we  have  passed  from  death  unto  life,  because 
 toe  love  the  brethren.  He  that  loveth  not  his  brother, 
 abideth  in  death. 
 
 I.  Conversion  is  a  passing  from  death  to  life. 
 
 1.  The  state  of  sin  is  a  state  of  death,  Eph.  ii.  1.  Col. 
 ii.  13. 
 
 1.  Death  is  a  separation  of  the  soul  and  body,  sin  of  the 
 
 soul  and  God,  Isa.  lix.  2. 
 
 2.  The  dead  know  nothing,  1  Cor.  ii.  14. 
 
462 
 
 Thesaurus  Theologicus. 
 
 3.  Are  sensible  of  nothing. 
 
 4.  Desire  nothing,  Job  xxi.  14. 
 
 5.  Enjoy  nothing,  Job  xxi.  15. 
 
 6.  Can  act  nothing,  John  xv.  5. 
 
 7.  Good  for  nothing,  nor  accepted  by  any,  Ps.  x.  3. 
 
 8.  The  longer  a  man  is  dead,  the  worse  he  is  ;  so  is  it 
 
 with  the  dead  in  sin. 
 2.  How  is  conversion  &  passing  from  death  to  life? 
 
 1.  In  passing  from  death  to  life  there  is  a  reunion  of  a 
 
 principle  of  life  before  separated.    So  here. 
 
 2.  It  can  be  effected  only  by  the  power  of  God,  Eph. 
 
 ii.  1. 
 
 Use. 
 
 1 .  See  how  many  are  dead,  Ex.  xii.  30. 
 
 2.  Consider  your  misery  if  you  be  not  converted. 
 
 1.  You  are  dead  in  sin. 
 
 2.  Unless  you  pass  from  death  to  life,  you  must  pass 
 
 from  life  to  eternal  death. 
 
 3.  Labour  to  hate  and  avoid  sin,  the  cause  of  this 
 
 death,  Rom.  vi.  23. 
 
 4.  Do  what  you  can  to  be  translated  from  it. 
 
 5.  Examine  yourselves. 
 
 II.  True  love  to  the  brethren  is  a  true  sign  of  conversion. 
 
 1.  What  are  the  brethren  we  should  love  ? 
 
 1.  The  godly. 
 
 2.  Because  godly,  1  Pet.  ii.  17. 
 
 3.  All  the  godly,  1  Pet.  ii.  17.  Jam.  ii.  2,  5. 
 
 4.  The  more  godly  they  are  the  more  we  should  love 
 
 them. 
 
 2.  How  love  them  ? 
 
 1.  Really  to  wish  well  to  them. 
 
 2.  Delight  in  their  company,  Ps.  cxix.  63. 
 
 3.  Desire  and  rejoice  in  their  graces,  John  iii.  30. 
 
 4.  Do  as  much  good  as  may  be  to  their  souls  and  bodies, 
 
 Gal.  vi.  10. 
 
 5.  Not  be  ashamed  of  the  meanest  of  them,  though  in 
 
 times  of  persecution,  Mark  viii.  38. 
 Use.    Love  the  brethren. 
 Consider, 
 
 1.  How  wise,  Ps.  cxi.  10. 
 
Thesaurus  Theologicus. 
 
 463 
 
 2.  How  good,  1  Pet.  i.  15,  16. 
 
 3.  How  rich, 
 
 1.  In  grace  in  possession,  Jam.  ii.  5. 
 
 2.  In  glory  in  reversion. 
 
 4.  How  honourable, 
 
 1.  In  their  relations, 
 
 2.  Retinue,  Heb.  i.  14.  Ps.  xci.  11. 
 
 3.  Employment, 
 
 4.  Free  admittance,  Eph.  v.  2.  i7<?Z>.  iv.  16. 
 
 5.  Habitation,  John  xiv.  2,  3. 
 
 5.  How  useful  they  are. 
 
 1  John  iv.  13. 
 Hereby  know  we  that  we  dwell  in  Him,  and  He  in  us,  &c. 
 
 A  believer  dwells  in  God,  and  hath  God  dwelling  in  him. 
 To  open  the  nature  of  this  mystery,  our  union  with  Christ, 
 consider, 
 
 I.  How  the  Holy  Ghost  calls  it. 
 
 II.  What  it  is  compared  to. 
 
 1.  The  union  of  man  and  wife. 
 
 2.  Nourishment  and  body. 
 
 3.  The  body  and  branches  of  a  tree. 
 
 4.  Head  and  members. 
 
 III.  How  we  dwell  in  Him,  and  He  in  us. 
 
 1.  Not  corporally,  but  mystically. 
 
 2.  Not  imaginarily,  but  truly. 
 
 3.  Not  openly,  but  invisibly. 
 
 4.  Not  for  a  time,  but  for  ever. 
 
 IV.  How  is  this  union  wrought  ? 
 
 1.  On  God's  side,  by  His  Spirit. 
 
 2.  On  our  side. 
 
464 
 
 Thesaurus  Theologicus. 
 
 1.  By  repentance,  or  coming  out  of  sin. 
 
 2.  By  faith. 
 
 V.  What  are  the  privileges  and  happiness  of  a  believer  from 
 this  union  ? 
 
 1 .  His  sins  are  pardoned,  because  he  hath  already  in  Christ 
 
 satisfied  the  law. 
 
 2.  His  person  justified  ;  Christ's  righteousness  being  laid 
 
 upon  him,  as  well  as  his  sins  on  Christ. 
 
 3.  His  corruptions  mortified,  Gal.  v.  24 ;  and  his  heart 
 
 renewed,  2  Cor.  v.  17. 
 
 4.  They  have  angels  to  guard  them,  Ps.  xci.  11.  Heb. 
 
 i.  14.  2  Kings  vi.  17. 
 
 5.  God  will  be  with  them  in  all  dangers,  Isa.  xli.  10 ;  xliii. 
 
 2;  and  deliver  them  out  of  all  danger,  Ps.  xci.  1,  2, 
 3,  6. 
 
 6.  All  things  shall  work  together  for  their  good,  Rom. 
 
 viii.  28. 
 
 7.  God  will  be  their  God,  Jer.  xxxi.  33.  Heb.  viii.  10. 
 
 Which  is,  KspdXaiov  roov  uya6ojv. —  Chrys. 
 
 Use. 
 
 1.  Information. 
 
 2.  Exhortation. 
 
 1.  To  such  as  dwell  in  God,  live  up  to  yourselves. 
 
 2.  To  such  as  do  not  endeavour  to  get  into  Him. 
 
 3.  Examination. 
 
 1  John  iv.  13. 
 
 Because  He  hath  given  us  of  His  Sjnrit. 
 
 What  the  Spirit  doth. 
 
 I.  Enlightens. 
 
 II.  Convinces  'EXs/gs/  rbv  xoV/xov,  John  xvi.  8. 
 1.  What  is  it  to  convince  ? 
 
Thesaurus  Theologicus. 
 
 465 
 
 1 .  To  enlighten  our  minds  to  perceive  the  truth. 
 
 2.  To  force  our  assent  to  it. 
 
 2.  Of  what  doth  he  convince  1  John  xvi.  8. 
 
 1.  Of  sin,  John  xvi.  9. 
 
 1.  In  general. 
 
 1.  Its  sinfulness. 
 
 1.  In  that  it  transgresseth  so  holy  a  law,  1  John 
 
 iii.  4. 
 
 2.  Deserves  so  great  punishments,  Rom.  vi.  23. 
 
 2.  Our  own  guilt  of  it. 
 
 1.  Of  original,  Ps.  li.  5. 
 
 2.  Actual  sins,  with  their  several  aggravations. 
 
 3.  Our  own  defilement  with  it,  Rom.  vii.  18. 
 
 2.  Unbelief  in  particular. 
 
 1.  The  greatness  of  it  in  itself. 
 
 1.  Derogating  from  the  veracity  of  God,  Rom. 
 
 iv.  20. 
 
 2.  Injurious  to  the  merits  of  Christ. 
 
 2.  In  reference  to  other  sins. 
 
 1.  It  is  the  root  of  other  sins,  Heb.  xi.  6. 
 
 2.  It  makes  others  incurable,  John  iii.  18. 
 
 2.  Of  righteousness,  John  xvi.  10. 
 
 1.  What  righteousness  ?  Christ's. 
 
 1.  Of  His  person,  as  it  was  in  Him,  John  viii.  46. 
 
 1  Pet.  ii.  22. 
 
 2.  Of  His  office,  as  imputed  unto  us,  2  Cor.  v.  21. 
 
 2.  The  ground  of  it. 
 
 1.  His  ascension  to  heaven,  John  xvi.  10. 
 
 2.  Continuance  with  the  Father,  John  xvi.  10. 
 
 3.  Judgment  and  power  of  Christ,  being,  Acts  ii.  36. 
 
 1.  Lord,  as  appears,  Matt,  xxviii.  18. 
 
 1.  In  the  conquest  He  had  over  Satan,  Col.  ii.  15. 
 
 2.  His  condemning  of  the  wicked. 
 
 3.  His  drawing  sinners  to  Himself,  John  xii.  31 , 32. 
 
 2.  Christ,  John  xx.  31. 
 
 III.  He  sanctifies,  1  Cor.  vi.  11.  Rom.  viii.  11,  13. 
 1.  The  understanding,  Eph.  v.  8. 
 
 1.  Sanctified  knowledge  is  practical,  Jam.  iii.  17.  1  John 
 
 ii.  3,  4. 
 
 2.  Heart-humbling,  Job  xlii.  5,  6. 
 
 H  H 
 
466 
 
 Thesaurus  Theologicus. 
 
 3.  Experimental,  Ps.  xxxiv.  8.  1  Pet.  ii.  3. 
 
 4.  Communicative  of  itself,  Prov.  xv.  7.  Ps.  li.  13. 
 
 5.  Growing,  2  Pet.  iii.  18.  Col.  i.  10. 
 
 2.  The  will. 
 
 1.  So  as  always  to  follow  the  ultimate  dictates  of  the 
 
 practical  enlightened  understanding,  Rom.  vii.  15. 
 
 2.  So  as  to  choose  God  as  the  chiefest  good,  that  is, 
 
 above  all  things,  Ps.  lxxiii.  25. 
 
 3.  So  as  to  refuse  sin  as  the  greatest  evil,  that  is,  before 
 
 all  things. 
 
 3.  The  affections. 
 
 1.  Placing  them  all  upon  their  proper  objects  ; 
 
 2.  And  that  in  their  right  manner. 
 
 3.  Fixing  them  in  that  manner  upon  those  objects,  and 
 
 so  converting  them  into  graces. 
 
 4.  Actions;  so  as, 
 
 1.  To  endeavour  constantly  to  avoid  and  subdue  sin. 
 
 2.  To  do  what  God  commands,  Acts  ix.  6. 
 
 3.  To  obey  God  and  respect  the  commands,  1  Pet. 
 
 i.  2. 
 
 4.  To  delight  ourselves  in  the  way  of  His  commands, 
 
 Isa.  lviii.  13.  Ps.  xl.  8. 
 
 5.  To  aim  still  at  the  glory  of  God,  1  Cor.  x.  31. 
 Use. 
 
 1.  Examine  yourselves  by  these  things. 
 
 2.  Labour  after  this  sanctification. 
 
 1.  Consider  its  excellencies,  Prov.  xii.  26. 
 
 1.  It  is  peculiar  to  the  rational  creature. 
 
 Hcec  \religio~\  est  hominis  atque  mutorum  vel  pra- 
 cipua,  vel  sola  distantia. — Lactant.  [de  Ira  Dei, 
 c.7.] 
 
 2.  It  is  the  image  of  God,  Eph.  iv.  24.  1  Pet.  i. 
 
 15,  16. 
 
 3.  Our  glory  in  heaven,  Eph.  v.  27. 
 
 2.  Its  necessity. 
 
 1.  To  our  communion  with  God,  1  John  i.  6. 
 
 2.  To  solid  peace,  Isa.  xlviii.  22. 
 
 3.  To  our  advancing  God's  glory  here,  Matt.  v.  16. 
 
 4.  To  our  being  advanced  to  His  glory  hereafter, 
 
 Hcb.  xii.  14. 
 
Thesaurus  Theologicus. 
 
 467 
 
 Use. 
 
 1.  Information. 
 
 2.  Exhortation. 
 
 1.  Live  up  to  this  knowledge,  like  such  as  have  God 
 
 dwelling  in  them. 
 
 1.  Do  not  displease  Him. 
 
 2.  Make  Him  always  of  your  counsel. 
 
 2.  Live  like  those  that  dwell  in  God, 
 
 1.  By  trusting  on  Him. 
 
 2.  Rejoicing  in  Him. 
 
 3.  Keeping  up  your  communion  with  Him. 
 
 3.  Get  this  privilege  of  being  united  to  God  in  Christ. 
 
 3.  Examination. 
 Doctrine. 
 
 God's  giving  of  His  Spirit  to  us  is  a  certain  sign  of  His 
 dwelling  in  us,  and  we  in  Him. 
 
 1 .  What  is  meant  by  the  Spirit  ? 
 
 The  word  Spirit  is  attributed  to  God, 
 
 1.  Essentially,  outaudoog,  John  iv.  24.  Heb.  ix.  14. 
 
 2.  Personally,  u<ro<rrar/xws,  to  the  Holy  Ghost. 
 
 1.  Properly,  as  breathed  from  the  Father  and  Son, 
 
 John  xiv.  26;  xv.  26.  Acts  v.  3,  4. 
 
 2.  Figuratively,  or  metonymically,  for  the  effects  and 
 
 fruits  of  the  Spirit,  Luke  i.  15;  xi.  13.  Acts  vii. 
 55. 
 
 2.  How  may  we  know  whether  we  have  the  Spirit  or  no  ? 
 1.  It  is  an  enlightening  Spirit,  John  xiv.  26;  xvi.  13. 
 
 1  Cor.  ii.  14. 
 
 1.  Concerning  God,  Jer.  xxxi.  34. 
 
 1.  His  power. 
 
 2.  Sovereignty. 
 
 3.  Justice. 
 
 4.  Mercy. 
 
 2.  Christ,  1  Cor.  ii.  2.  John  xvii.  3. 
 
 1.  His  person,  Isa.  vii.  14. 
 
 2.  Offices. 
 
 1.  King,  Matt,  xxviii.  18. 
 
 2.  Prophet,  Deut.  xviii.  15.  Acts  iii.  22. 
 
 3.  Priest,  Heb.  v.  5,  6. 
 
Thesaurus  Theologicus. 
 
 1.  Satisfying,  Eph.  v.  2.  1  7«w.  ii.  6. 
 
 2.  Interceding  for  us,  Heb.  ix.  24,  25. 
 
 3.  Concerning  good,  Isa.  v.  20. 
 
 1.  The  chiefest  good,  Luke  xviii.  19. 
 2;  Inferior  goods. 
 
 1.  Honestum. 
 
 1.  To  God  piety. 
 
 2.  To  man  equity. 
 
 2.  Jucundum,  Ps.  xvi.  11. 
 
 3.  Utile.    What  is  profitable  to  the  attainment 
 
 of  the  chiefest  good,  Matt.  xvi.  26. 
 
 4.  Evil. 
 
 1.  Real :  sin. 
 
 1.  As  it  is  the  transgression  of  the  most  righte- 
 
 ous law,  1  John  iii.  4. 
 
 2.  The  provocation  of  the  Most  High  God,  Jer. 
 
 xliv.  8. 
 
 3.  The  pollution  of  a  most  precious  soul,  Matt. 
 
 xv.  11. 
 
 4.  The  occasion  of  Christ's  most  cruel  passions, 
 
 Isa.  liii.  5. 
 
 5.  The  sole  cause  of  our  most  dreadful  torments. 
 
 2.  Fancied  afflictions. 
 
 1.  From  whence  they  only  come. 
 
 2.  How  just  it  is  they  should  come,  Lam.  iii. 
 
 39. 
 
 3.  How  much  good  they  may  do  when  come, 
 
 Ps.  cxix.  71. 
 
Thesaurus  Theologicus. 
 
 469 
 
 1  John  v.  7. 
 
 For  there  are  Three  that  bear  record  in  heaven,  the 
 Father,  the  Word,  and  the  Holy  Ghost :  and  these 
 Three  are  One. 
 
 I.  There  are  Three  Persons  in  the  Godhead  ? 
 1 .  What  is  a  Person  ? 
 
 Not  known  by  nature,  but  Scripture. 
 In  the  Old  Testament  a  plurality,  Esnb#,  Gen.  i.  26; 
 iii.  22 ;  a  Trinity,  Num.  vi.  23,  24,  25,  26.  Isa.  vi.  3. 
 2  Sam.  xxiii.  2. 
 New  Testament,  Matt.  iii.  16,17 ;  xxviii.  19.  Luke  i.  35. 
 2  Cor.  xiii.  14. 
 A  Person  is  a  particular  being,  indivisible,  reasonable, 
 subsisting  in  itself,  not  having  part  of  another,  but 
 by  some  incommunicable  property  distinct  from  all 
 other  things. 
 
 A  Person  in  the  Godhead  is  a  T^o-rcg  undrew;,  a  man- 
 ner of  being  in  the  Godhead,  distinguished  by  some 
 incommunicable  properties. 
 
 Use. 
 
 1.  Trust  in  His  promises,  and  tremble  at  His  threaten- 
 
 ings,  established  by  three  witnesses,  Deut.  xix.  15. 
 2  Cor.  xiii.  1. 
 
 2.  Bless  God  for  revealing  this  mystery,  without  which 
 
 no  salvation. 
 
 3.  Apprehend  and  admire  God  as  Three  Persons  in 
 
 the  Divine  nature. 
 
 II.  Each  of  these  Three  Persons  is  really  and  essentially 
 
 God. 
 
 1.  Really. 
 
 1.  The  Father,  Rom.  i.  7.  Eph.  iii.  14. 
 
 2.  The  Son,  Heb.  i.  8.  Rom.  ix.  5. 
 
 3.  The  Holy  Ghost,  Acts  v.  3,  4. 
 
 2.  Essentially,  otherwise  not  really. 
 
470 
 
 Thesaurus  Theologicus. 
 
 Use. 
 
 1.  Stick  fast  in  this  faith. 
 
 2.  Frame  your  lives  according  to  it. 
 
 III.  Though  each  of  these  Three  Persons  be  really  God, 
 
 yet  all  Three  are  but  One  God,  Deut.  vi.  4.  Fx. 
 iii.  14.  He  is  One  Almighty,  Gen.  xvii.  1.  Rev. 
 xix.  6 ;  and  unius  effectus,  one  integrce  et  perfectce  in 
 eodem  ordine  caused  esse  non  possunt.  So  that  what 
 one  doth  the  other  could  not  do. 
 
 Use. 
 
 Acknowledge  Three  Persons,  worship  but  One  God, 
 John  x.  30;  xvii.  22. 
 
 IV.  Though  these  Three  Persons  are  really  but  One  God, 
 
 yet  are  they  as  really  distinct  from  one  another,  and 
 that  by  notes. 
 
 1.  Internal;  which  internal  distinction  is  not  in  nature, 
 
 but  relation  and  order,  each  having  His  particular 
 and  proper  relation  to  the  other. 
 
 1 .  The  Father  begets. 
 
 2.  The  Son  begotten. 
 
 3.  The  Holy  Ghost  proceeding. 
 
 2.  External,  by  their  works,  ad  extra  creatio  Patri,  re- 
 
 demptio  Filio,  sanctificatio  Spiritui  Sancto.  Missio 
 Filii  Patri,  redemptio  Filio,  absolutio  Spiritui  Sancto. 
 
 Use. 
 
 1.  Hence  learn  how  to  make  your  applications  to  each 
 
 Person. 
 
 2.  Hence  learn  your  duty  to  each  Person. 
 
 1.  Love  to  the  Person  of  the  Father. 
 
 2.  Faith  in  the  merits  of  the  Son. 
 
 3.  Obedience  to  the  motions  of  the  Spirit. 
 
 3.  And  seeing  God  hath  revealed  this  mystery  to  you. 
 
 1.  Receive  it  by  faith,  without  being  too  curious  to 
 
 search  into  it. 
 
 2.  Live  up  to  it,  even  as  those  who  believe  in  and 
 
 worship  a  Trinity  in  Unity,  and  Unity  in  Trinity. 
 
 3.  Long  to  come  to  heaven,  where  we  shall  have  a 
 
 perfect  knowledge  of  it. 
 
Thesaurus  Theologicus. 
 
 471 
 
 1  John  v.  21. 
 
 Little  children  keep  yourselves  from  idols. 
 What  is  an  idol? 
 
 Whatsoever  creature  we  give  divine  worship  to. 
 
 Worship  twofold. 
 I.  External,  and  so  external  idolatry. 
 
 1.  Heathenish:  Which  began,  Gen.  iv.  26. 
 
 Serug.  Ka/^aros/g  avQg&tfouc  rj  e/dwXoXarge/a. — Epiph. 
 
 [adv.  H&r.  i.  6.  I.  torn.  i.  p.  7,  D.] 
 Terah,  an  idol-maker. — [Id.  ibid.  p.  8,  A.] 
 The  Egyptians  worshipped  the  sun,  beasts,  CH^t? 
 Lev.  xvii.  7.    Goats,  fishes,  Ex.  xx.  4,  5. 
 
 2.  Romish  saints,  eucharist,  images.  • 
 
 This  consisteth,  Ex.  xx.  5. 
 
 1.  In  making  them. 
 
 2.  Bowing  to  them,  mqntpn 
 
 3.  Serving  them,  "Q? 
 How  appears  it  to  be  a  sin  ? 
 
 1.  God  forbids  it. 
 
 2.  It  is  the  highest  dishonour  to  God  imaginable. 
 Obj.  We  do  not  worship  the  image,  but  God  represented 
 
 by  it. 
 
 1.  God  cannot  be  represented,  Deut.  iv.  15.  Isa.  xl. 
 
 18,  19,  21,  22. 
 
 2.  The  sun  representeth  God  more  than  an  image. 
 
 3.  God  denies  such  worship  to  be  terminated  on  Him, 
 
 having  forbidden  it. 
 
 Use. 
 
 1.  Bless  God  that  you  was  not  born  amongst  such 
 
 idolaters. 
 
 2.  Keep  yourselves  from  it. 
 
 1.  Get  yourselves  convinced  of  its  sin  and  vanity. 
 
 2.  Pray  to  God  against  it. 
 
 3.  Be  sure  to  perform  external  worship  to  God 
 
 alone,  Ps.  xcv.  6. 
 
472 
 
 1'hesaurus  Theologicus. 
 
 II.  Internal. 
 
 1.  What  idols? 
 
 1.  Carnal  pleasures,  Philip,  iii.  19. 
 
 2.  Riches,  Col.  iii.  5.  Eph.  v.  5. 
 
 2.  Who  are  guilty  of  this  ? 
 
 They  that 
 
 1.  Serve  them,  Matt.  vi.  24. 
 
 2.  Love  them,  Deut.  vi.  5.  2  Tzw.  iii.  4. 
 
 3.  Desire  them,  Ps.  iv.  8;  lxxiii.  25. 
 
 4.  Rejoice  in  them,  Philip,  iv.  4. 
 
 5.  Trust  on  them,  Prov.  iii.  5. 
 
 3.  Why  keep  from  these  idols? 
 
 1.  It  is  as  bad,  or  worse  than  the  heathenish  idolatry. 
 
 2.  Robs  God  of  His  highest  honour. 
 
 3.  Keeps  us  from  serving  Him  here. 
 
 4.  From  enjoying  Him  hereafter. 
 
 5.  And  throws  us  into  eternal  misery,  where  all  these 
 
 idols  cannot  help  us,  Luke  xvi.  24. 
 
 Use. 
 
 Keep  from  these  idols. 
 
 1.  Meditate, 
 
 1.  On  the  world's  emptiness  and  God's  fulness,  Ps. 
 
 xvi.  11. 
 
 2.  The  world's  inconstancy,  and  God's  constancy. 
 
 3.  The  world's  brevity  and  God's  eternity. 
 
 2.  Pray  to  God  to  turn  your  hearts,  Ps.  cxix.  36. 
 
 3.  Frequent  the  public  ordinances,  ancj  be  serious  in 
 
 them. 
 
TJicsaurus  Theologicus. 
 
 473 
 
 DE  RITIBUS  ECCLESIASTICIS. 
 
 ORATIO  CANONICA  ANTE  SYNODUM. 
 
 Precamini  pro  Christi  Sancta  Ecclesia  Catholica,  id  est 
 pro  universo  coetu  Christiani  populi  per  orbem  terrarum 
 difFusi  ac  disseminati ;  specialiter  vero  pro  Ecclesiis  An- 
 gliee,  Scotiee,  et  Hibernise  :  et  in  his  praecipue  pro  excel- 
 lentissima  Regia  Majestate  clementissimo  Domino  nostro 
 Carolo  Secundo,  Dei  Gratia  Angliee,  Scotise,  Francise,  et 
 Hibernian  Rege,  Fidei  Defensore,  et  super  o nines  personas 
 in  omnibus  causis  tarn  ecclesiasticis  quam  civilibus  infra 
 regna  et  dominia  sua  supremo  Gubernatore.  Precamini 
 etiam  pro  Serenissima  Regina  Catharina,  nobilissimo  Prin- 
 cipe Jacobo  Duce  Eboracensi,  reliquaque  regia  sobole  il- 
 lustrissima.  Precamini  etiam  pro  ministris  divini  verbi  et 
 sacramentorum,  tarn  Archiepiscopis  et  Episcopis,  specialiter 
 pro  reverendissimo  in  Christo  patre  Gulielmo  divina  pro- 
 videntia  Archiepiscopo  Cantuariensi,  et  pro  reverendo  ad- 
 modum  in  Christo  patre,  Henrico  divina  permissione  Epis- 
 copo  Londinensi,  quam  pro  cseteris  pastoribus  et  curatis. 
 Precamini  etiam  pro  honoratissimis  Regise  Majestatis  con- 
 ciliariis,  ac  proceribus  et  magistratibus  hujus  regni  uni- 
 versis ;  pro  scholis  omnibus,  praesertim  pro  utraque  hujus 
 regni  Academia,  Catabrigiensi  hac,  Oxoniensi  altera.  Ut 
 hi  omnes  et  singuli  in  sua  quisque  vocatione  ad  Dei  gloriam, 
 populique  sedificationem  et  rectam  administrationem,  officiis 
 suis  diligenter  et  fideliter  perfungantur,  memores,  reddenda^ 
 olim  rationis,  cum  ad  Christi  tribunal  sistentur  judicandi. 
 
474 
 
 Thesaurus  Theologicns. 
 
 Precamini  etiam  pro  populo  et  plebe  hujus  regni  universa, 
 ut  in  vera  fide  et  sancto  timore  Dei,  in  humili  erga  Regem 
 obedientia,  et  fraterna  erga  se  invicem  charitate  vitam  suam 
 instituant.  Postremo  gratias  et  laudes  Deo  reddamus  pro 
 illis  omnibus,  qui  in  fide  Christi  ex  hac  vita  excesserunt, 
 humiliter  Deo  supplicantes,  ut  per  illius  gratiam,  vitam  nos- 
 train  ad  pium  eorum  exemplar  dirigamus,  ut  ita  tandem  hac 
 mortali  vita  defuncti  resurgamus  cum  illis  in  die  Jesu  Christi 
 ad  coelestem  gloria m  et  vitam  seternam,  per  eundem  Domi- 
 num  et  Servatorem  nostrum  Jesum  Christum,  qui  nos  in 
 hunc  modum  precari  jussit. 
 
 Pater  noster  qui  es  in  ccelis,  sanctificetnr  nomen  Tuum. 
 Adveniat  regnum  Tuum.  Fiat  voluntas  Tua  sicut  in  coelis 
 ita  et  in  terra.  Panem  nostrum  quotidianum  da  nobis 
 hodie.  Et  dimitte  nobis  debita  nostra,  sicut  et  nos  dimitti- 
 mus  debitoribus  nostris.  Et  ne  nos  inducas  in  tentationem, 
 sed  libera  nos  a  malo  ;  Quia  Tuum  est  regnum  et  potentia  et 
 gloria  in  secula.  Amen. 
 
 1  CORINTHIOS  xi.  16. 
 
 Si  quis  autem  contentiosns  esse  videtur ;  nos  talent  con- 
 suetudinem  non  habemus,  neque  ecclesice  Dei. 
 
 Quot,  quantisque  controversiis  Ecclesia  Anglicana  hisce 
 diebus  exercitatur,  quamque  potentibus  pariter  ac  infestis 
 cingitur  inimicis,  omnes  videmus  quidem  et  moleste  ferimus, 
 sed  non  miramur,  utpote  pro  comperto  habentes,  hoc  con- 
 stans  fere  ac  perpetuum  fuisse  Ecclesise  vere  Christiana?  ubi- 
 cunque  constitute  fatum.  Si  omnes  enim  ecclesiasticas  ab 
 ipsis  Apostolicis  usque  ad  haec  nostra  tempora  deductas 
 evolvainus  historias,  nullam  inveniemus  aetatem,  qua  Eccle- 
 sia Catholica  vel  ab  hsereticis  vel  a  schismaticis,  vel  ab 
 utrisque  simul  non  infestata  fuit.  Nimirum  in  Domini  agro 
 zizania  juxta  triticum  ab  inimico  sata  sunt,  et  usque  ad 
 
Tliesaurus  Theologicvs. 
 
 475 
 
 messem  una  crescent.  Verumenimvero  is  est  Domini  nos- 
 tri  in  agrum  suum  amor,  ea  Dei  optimi  maximi  erga  Eccle- 
 siam  suam  benevolentia,  ut  triticum  a  zizaniis,  Evangeli- 
 cam  doctrinam  ab  hseresi,  aut  a  schismate  disciplinam  peni- 
 tus  suffocari  nunquam  permiserit.  Ac  proinde  nihil  est 
 quod  vereamur,  ut  Ecclesia  nostra  tot  adversariorum  impe- 
 tus sustineat,  cum  ipsa  a  Deo  omnipotenti  sustentetur,  tan- 
 quam  purum  sanumque  Ecclesise  suae  universse  membrum. 
 
 At  vero  quo  purior,  quo  sanior,  Deoque  gratior  est  nostra 
 Ecclesia,  eo  plures  et  atrociores  inter  homines  adversarios 
 habet,  qui  ultra  citraque  ei  se  totos  opponunt,  et  si  destru- 
 ere  non  possunt,  saltern  perturbare  conantur.  Hinc  enim 
 Pontificii,  illinc  sectarii,  et  dictis  earn  et  factis  incessunt, 
 carpunt,  exagitant,  omnes  experiuntur  machinas  quibus 
 nova  sua  dogmata  ritusque  nobis  obtrudant,  nostramque 
 adeo  Ecclesiam  vel  diruant  prorsus  vel  corrumpant. 
 
 At  nos  interea  Dei  pnesidio  freti,  ad  universalem  provo- 
 camus  Ecclesiam,  singula  cujusque  modi  adversariorum  tela, 
 hoc  uno  sancti  Apostoli  clypeo  excipientes,  nos  talem  non 
 habemus  consuetudinem,  neque  ecclesice  Dei.  Nec  quidem 
 opus  est  aliud  regeramus,  cum  hoc  palmarium  illud  sit  argu- 
 mentum,  quo  omnes  Ecclesise  adversarii  redarguantur,  atque 
 eo  etiam  nomine  dignissimum,  de  quo  hoc  loco  et  tempore 
 pauca  disseramus. 
 
 Imprimis  igitur  annotare  licet,  inter  eos  qui  Ecclesiam 
 Corinthiacam  recens  fundatam  solicitabant,  non  defuisse,  qui 
 viros  quidem  capitibus  velatis  sive  tectis,  mulieres  vero  re- 
 tectis  sive  non  velatis,  in  publicis  versari  coetibus  oportere 
 contendebant.  Contra  hunc  ritum  a  nonnullis  tunc  tem- 
 poris  introduci  coeptum,  Apostolus  in  hoc  undecimo  capite 
 Primee  ad  eos  Epistolse,  capite  a  primo  usque  ad  hunc 
 decimum  sextum  versiculum  fuse  disputat,  et  contrarium, 
 quo  viri  quidem  retectis,  tectis  autem  capitibus  mulieres 
 Deum  publice  adorent,  ubique  observandum  esse  pluri- 
 bus  gravissimisque  argumentis  demonstrat.  Primo  enim 
 argumentatur  e  testimonio  divino,  non  quidem  directe, 
 sed  per  consequentiam,  ex  eo  scilicet  quod  e  sacris  Scrip- 
 turis  constet,  virum  esse  imaginem  et  gloriam  Dei,  et 
 caput  mulieris  ;  mulierem  vero  gloriam  esse  viri,  ex  eo  et 
 propter  eum  conditam,  adeoque  viro  inferiorem ;  unde  in- 
 
476 
 
 Thesaurus  Theologicus. 
 
 fert  Apostolus,  virum  decere  capite  aperto  esse  quod  tunc 
 temporis  eminentiae  erat  signum,  mulierem  autem  velamen, 
 subjectionis  indicium  gestare,  praesertim  in  sacris  conventi- 
 bus,  ubi  omnia  decenter  ac  ordine  fieri  debent,  quandoqui- 
 dem  ipse  Deus  peculiari  modo  per  angelos  suos  praesens 
 adest,  ubi  religiosus  ipsi  cultus  exhibetur.  Hoc  argumen- 
 tum  late  tractat,  usque  ad  versiculum  duodecimum,  et  deinde 
 alter um  sumit  a  jure  naturali,  a  communi  hominum  con- 
 sensu et  consuetudine.  "  Apud  vos  ipsos,"  inquit,  "  judicate, 
 num  decorum  sit  mulierem  non  velatam  Deum  orare  ?  An- 
 non  ipsa  quidem  natura  vos  doceat  quod  viro  comatum  esse 
 dedecori  sit?  Contra  mulieri  comatum  esse  decori  sit;  nam 
 coma  pro  velamine  data  est  ei."  Ultimo  autem  in  loco  cla- 
 rissimum  suum  certissimumque  profert  argumentum,  his  ver- 
 bis conceptum,  si  quis  autem  contentiosus  esse  videtur ;  nos 
 talem  non  habemus  consuetudinem,  neque  ecclesice  Dei. 
 
 Ac  si  dixisset  Apostolus,  Quod  si  quis  adeo  contentiosus 
 est,  ut  hisce  non  victus  rationibus  adhuc  contenderit,  quod 
 viro  quidem  tecto,  mulieri  autem  nudo  capite  Deum  orare 
 liceat,  unum  adhuc  superest  argumentum,  quo  et  ipse  et 
 omnes  Christiani  necesse  habent  se  convictos  fateri,  hoc 
 scilicet,  quod  nos  talem  consuetudinem  non  habemus,  neque 
 ecclesia  Dei :  sed  apud  nos,  et  apud  omnes  alias  Dei  ec- 
 clesias,  contraria  prorsus  consuetudo  obtinuit,  qua  viri  qui- 
 dem capita  sua  retegant,  sua  vero  tegant  mulieres  quan- 
 docunque  sacra  Deo  peragunt. 
 
 Hie  verus  est  ac  genuinus  horum  Apostoli  verborum 
 sensus,  isque  adeo  perspicuus  certusque,  ut  ampliori  explica- 
 tione  non  indigeat.  Veruntamen  hoc  unum  adnotare  liceat, 
 verba  ilia  obhz  a)  sxx\fj«fiou  rou  kov  in  nonnullis  Graecis  manu- 
 scripts legi  in  numero  singulari,  oiide  jj  exxXrjtfa  rou  Osov.  Sic 
 etiam  legit  Syrus  interpres,  vertit  enim  |au^>  aiZ.A-^ 
 neque  ecclesia  Dei.  Quae  ipsa  etiam  sunt  verba  Vulgatae 
 Latinae  versionis,  eademque  habentur  apud  D.  Cyprianum, 
 aliosque  Patres  Latinos.  Sed  sensus  eodem  redit.  Nam 
 i  exxXqtfia,  in  singulari,  universalem  denotat,  ex  omnibus  ec- 
 clesiis  constantem  :  et  a/  lxxXij<rfa/,  in  plurali,  ut  indefinite 
 positae,  omnes  significant  ecclesias,  e  quibus  universalis 
 constat.  Utroque  itaque  modo  ad  universalem  Ecclesiam 
 hie  appellatur,  et  argumentum  ad  illius  consuetudine  ducitur. 
 
Thesaurus  Theologicus. 
 
 477 
 
 De  quo  propterea  S.  Theocloretus,  recte  ait,  'ixavhg  oZrog  6  [inioc. 
 Xoyog  hrgtyat  xai  rovg  Kiav  sgtarixovg.    Sufficit  hoc  ad  refellendos  i7™'d.']P 
 vel  maxime  contentiosos.    Ostendit  enim  Apostolus  non  sibi 
 soli  heec  ita  videri  sed  omnibus  Dei  ecclesiis.    Adeo  ut  qui  [Tom.  ii. 
 contra  fecerit  ^d<sr\  ryj  \%%k%<s'u$  Universes  .Ecclesia?  adversetur,  p* 188'  E 
 ut  Theophylactus,  et  ante  eum  Divus  Cliysostomus  in  locum 
 annotavit.  tom.  x. 'p 
 
 Haec  Apostoli  verba  breviter  sic  explicata,  luculentam  235' D^ 
 nobis  materiam  prtebent,  ad  differendum  de  recta  ecclesia- 
 rum  provincialium  constitutione,  et  de  optima  ratione  qua 
 ecclesiastics  qusevis,  proesertim  de  ritibus,  controversies 
 dirimantur.  Enimvero  per  omnia  usque  a  Christi  passione 
 secula  quam  plurims  ecclesise  provinciales  in  universo  fere 
 terrrarum  orbe  constitutse  fuerunt,  quae  omnes  collects  unam 
 illam  faciunt  Ecclesiam,  quam  propterea  Catholicam  sive  Uni- 
 versalem  vulgo  nuncupamus  :  Qus  scilicet  ex  universis  ec- 
 clesiis, non  iis  tantummodo  quae  uno  eodemque  temporis  ar- 
 ticulo  existunt,  sed  quae  unquam  extiterunt,  computanda  est. 
 
 Hs  porro  omnes  omnium  seculorum  ecclesis  in  necessa- 
 riis  fidei  articulis  semper  consenserunt.  Quantum  autem 
 ad  ritus  attinet,  isti  partim  singularibus  ecclesiis  proprii  fue- 
 runt ac  peculiares,  partim  vero  omnibus  communes.  Ritus 
 qui  uni  vel  alteri  ecclesis  proprii  sunt,  ab  eadem  pro  libitu 
 abrogari  possunt,  vel  retineri ;  et  ab  aliis  etiam  vel  repucliari 
 possunt,  vel  admitti.  Adiaphororum  enim  naturam  habent, 
 atque  ideo  vim  nullam  obtinent,  nisi  quam  ab  ista  recipiunt 
 ecclesia,  cujus  autoritate  sanciti  sunt.  Qui  vero  Ecclesis 
 Universali,  hoc  est  omnibus  per  omnes  states  ecclesiis,  vel 
 quod  tantidem  est,  maxims  illarum  parti  semper  communes 
 fuere  ritus,  iidem  a  singulis  etiamnum  ecclesiis  observari 
 debent.  Neque  enim  in  singularis  cujuspiam  ecclesis  po- 
 testate  situm  est,  ritus  ab  Universali  Ecclesia  vel  observatos 
 rejicere,  vel  rejectos  observare.  Si  qua  horum  alterutrum 
 fecerit,  schismatica  est,  a  Christi  corpore  se  disjungens.  Ut 
 qusvis  autem  ecclesia  recte  constituatur,  et  ita  ut  verum 
 sanumque  Catholics  membrum  permaneat,  necesse  est,  ut  ad 
 Catholicam  sive  Qniversalem,  in  omnibus  quoad  fieri  potest, 
 se  conformet,  et  diciplinam  ritusque  illius  sque  ac  cloctrinam 
 religiose  complectatur.  Quod  ne  temere  a  me  dictum  videa- 
 tur,  hisce  argumentis  confirmatum  dabo. 
 
478 
 
 Thesaurus  Theoloyicus. 
 
 Primum  nobis  argumentum  suppeditant  haec  ipsa  Apostoli 
 verba,  quae  sub  manibus  habemus.  Enimvero  Corintliiaca 
 provincialis  erat  ecclesia,  in  qua  in  nonnulli  novum  quendam 
 ritum  invebere  conati  sunt,  ut  viri  scilicet  tectis,  mulieres 
 nudis  capitibus  Deura  orarent.  De  qua  re  Apostolus  cer- 
 tior  factus,  contra  istuna  ritum  hoc  loco  disputat,  probatque 
 eum  nequaquam  ab  ista  ecclesia  admitti  posse.  Et  ultimum 
 praecipuumque  argumentum  suum  ducit  e  consuetudine  Ec- 
 clesiae Universalis,  ut  ante  observatum  est,  ex  eo  nimirum 
 quod  aliae  omnes  ecclesiae  non  talem,  sed  contrariam  pror- 
 sus  consuetudinem  haberent,  ut  viri  scilicet  nudis,  mulieres 
 vero  tectis  capitibus  adorarent.  Quod  si  qui*  inquit  conten- 
 tiosus  esse  videtur,  nos  talem  consuetudinem  non  habemus, 
 neque  ecclesia?  Dei.  Nimirum  ac  si  in  hunc  modum  argu- 
 mentaretur, 
 
 Quod  contrarium  est  consuetudini  ab  aliis  omnibus  eccle- 
 siis  receptee,  non  debet  admitti  a  Corintliiaca. 
 
 Atqui  hoc  contrarium  est  consuetudini  ab  aliis  omnibus 
 ecclesiis  receptee. 
 
 Ergo,  kc. 
 
 Quod  si  ecclesia  Corintliiaca  ad  alias  omnes  ecclesias  se 
 accommodare,  et  earum  consuetudines  ritusque  observare 
 non  teneretur,  hoc  Apostoli  argumentum  nullius  ponderis 
 aut  momenti  esset.  Ex  hac  enim  hypothesi  ritus  iste  admitti 
 potuisset  ab  ecclesia  Corintliiaca  etiamsi  contrarius  esset  con- 
 suetudini ab  aliis  omnibus  ecclesiis  receptee  :  ideoque  major 
 propositio  apertissime  falsa  esset.  At  vero  Apostolum  legi- 
 time argumentatum  fuisse  extra  dubium  est.  In  hisce  enim 
 conscribendis  ipso  Dei  Spiritu,  quae  summaest  ratio,  concita- 
 tus  erat.  Adeo  ut  neque  in  ipso  argumento  neque  in  argu- 
 mentandi  modo  vel  fallere  posset  vel  fall i .  Ac  proinde  sum- 
 ma  etiam  ratio  postulat,  ut  unaquaeque  talis,  qualis  erat  Corin- 
 tliiaca, provincialis  scilicet  ecclesia,  omnium  aliaium  sive 
 Ecclesiae  Universalis  consuetudines  accurate  observet.  Si 
 qua  enim  eas  non  observat,  hoc  ipso  infallibili  argumento 
 gravissimi  erroris  schismatisque  convincatur.  Neque  possi- 
 ble est,  ut  sese  quovis  prtetextu  defendat.  Cuin  ipse  enim 
 Deus  hoc  argumentum  Apostolo  suo  dictaverit,  necessario 
 
Thesaurus  Theologicus* 
 
 479 
 
 etiain  exinde  sequitur,  ipsius  Dei  voluntatem  esse,  ut  singulae 
 ecclesiae  provinciales  Universali  conformes  sint;  Atque  etiam 
 ut  hunc  argumentandi  inodum  ab  ipso  edoctum  ad  determi- 
 nandas  Ecclesiae  controversias  semper  adhibeamus.  Hoc 
 itaque  priniurn  sit  nostrum  argumentum,  ab  ipso  Apostolico 
 seu  divino  potius  argumentandi  modo  assumptum. 
 
 Deinde  ad  rectam  provincialis  cujuslibet  ecclesise  consti- 
 tutionem,  necessarium  esse,  ut  Ecclesiae  Universae  disciplina 
 ac  ritus  ab  eadem  observentur,  constat  ex  ipsa  Ecclesiae 
 natura  ac  notione.  Ecclesia  enim  generatim  sic  dicta,  una 
 est  permagna  hominum  ubicunque  terrarum  Christi  fidem 
 profitentium  societas  aut  congregatio,  cujus,  singulae  pro- 
 vinciales ecclesiae  totidem  sunt  partes  sive  membra.  In 
 omnibus  autem  hujusmodi  societatibus  qualis  est  Ecclesia, 
 pars  omnis  toti  suo  congrua,  et  pars  minor  majori  consenta- 
 nea  esse  debet.  Hoc  ratio  suadet.  Hoc  jus  naturale  edicit. 
 Hoc  communis  hominum  consensus  necessarium  esse  statuit. 
 Adeo  ut  si  quid  a  majori,  multo  magis  quod  a  maxima  cujus- 
 vis  societatis  parte  constituitur,  eodem  pars  reliqua  constrin- 
 gatur,  illudque  observare  necesse  habeat,  si  membrum  manere 
 et  privilegiis  istius  societatis  gaudere  velit.  Quod  cum  in 
 omnibus  cujuscunque  generis  societatibus  valeat,  multo  ma- 
 gis in  Ecclesia  valere  debet,  quam  omnium  ordinatissimam 
 esse  decet. 
 
 Secundum  haec  magni  hujusce  corporis,  quae  Ecclesia  Uni- 
 versa  dicitur,  caput  est  ipse  Christus,  qui  spiritum  suum  in 
 omnia  illius  membra  sequaliter  diffundit.  Hanc  Ecclesiae 
 ideam  sive  notionem  sanctus  Apostolus  in  Epistola  ad  Ephe- 
 sios  alibique  passim  explicat.  Cum  ipse  itaque  Christi 
 spiritus  in  omnia  corporis  ipsius  membra,  quae  provinciales 
 dicuntur  ecclesiae,  diffundatur,  eaque  ducat,  et  gubernet, 
 quicquid  ab  omnibus  hisce  membris  peragitur,  ipsi  Sancto 
 Spiritui  jure  acceptum  referatur.  Quam  vis  enim  singula 
 membra  aliquid  fortasse  bumanum  pati  possint,  quod  tamen 
 omnia  conjunctim  semperque  fecerunt,  aliunde  proficisci  non 
 potuit,  quam  a  communi,  ut  ita  loquar  omnium  principio  a 
 divino  nimirum  Spiritu,  quo  omnia  communiter  acta  sunt : 
 Ac  proinde  non  potest  non  necessarium  esse  a  singulis  etiam- 
 num  membris  sive  ecclesiis  provincialibus  observatu.  Quic- 
 
480 
 
 Thesaurus  Theologicus. 
 
 quid  enim  a  Spiritu  Sancto  procedit,  eo  ipso  nomine  sanctum 
 est,  et  necessario  ab  omnibus  observandum. 
 
 Et  prceterea  quaecunque  ecclesia  singularis  hujusmodi 
 communes  Universae  ritus  non  observat,  eo  se  eodem,  quo 
 miversa,  spiritu  non  duci,  adeoque  verum  sanumque  illius 
 membrum  non  esse  prodit.  Inter  omnes  autem  constat, 
 quod  ad  rectam  ecclesia?  cujuspiam  provincialis  constitu- 
 tionem,  ante  omnia  necessarium  sit,  ut  verum  sanumque 
 Universalis  Ecclesia?  membrum  fiat,  ac  propterea  non  potest 
 etiam  non  necessarium  esse,  ut  communes  illius  ritus  exqui- 
 site observet. 
 
 Tertium  in  hac  causa  argumentum  petimus  ex  Apostolica 
 institutione  omnium  istiusmodi  rituum,  qui  ab  Universali 
 Ecclesia  observati  sunt.  Quicquid  enim  Apostoli  in  prima 
 Ecclesiarum  institutione,  illis  observandum  tradiderunt,  ad 
 rectam  earum  constitutionem  necessarium  esse  extra  dubium 
 est.  Alioquin  enim  aliquid  superfluum  ab  iis  institutum 
 fuisset :  Quod  in  Apostolos  cadere  non  potuit,  utpote  qui  ni- 
 hil in  Ecclesia  instituerint,  nisi  quod  divinitus  sibi  commissum 
 habuerunt.  Quod  cum  omnibus  Cliristianis  persuasum  sit, 
 de  nihilo  inter  eos  magis  convenit,  quam  Apostolicam  eccle- 
 siarum constitutionem,  norinam  esse  et  regulam  secundum 
 quam  singula?  hisce  etiam  diebus  ecclesia?  constituenda?  sunt. 
 Adeo  ut  nulla  ecclesia?  cujusvis  constitutio  recta  dicatur, 
 nisi  qua?  illi  ad  amussim  quadrat.  Ex  hoc  autem  concesso 
 sequitur,  quod  nulla  ecclesia  singularis  recte  constituta  dica- 
 tur, nisi  omnes  Ecclesia?  Universalis  ritus  ab  eadem  observen- 
 tur.  Quicunque  enim  ritus  ab  Universali  per  omnes  a?tates 
 Ecclesia  observati  sunt,  aliter  quam  ab  Apostolis  institui  non 
 poterant.  Quonam  enim  pacto  possibile  cuipiam  videatur, 
 ut  omnes  ecclesia?  longe  lateque  per  universum  terrarum 
 orbem  dispersa?,  in  eosclem  ubique  ritus  conspirarent,  nisi  eos 
 una  cum  fide  ab  Apostolis  traditos  accepissent. 
 
 Constat  sane  Apostolos  omnes  fere  regiones  peragrasse  et 
 ecclesias  in  illis  constituisse  singulis.  Constat  eos  omnes 
 eodem  spiritu  ductos  fuisse :  Constat  denique  eos  uniformi- 
 tati  in  omnibus  ecclesiis  studuisse :  ac  propterea  minim 
 nemini  videatur,  quod  illi  eosdem  ubique  ritus  instituerint : 
 mirum  potius  fuisset,  si  aliter  fecissent.    Quod  si  general es 
 
♦      Thesaurus  Theologicus.  481 
 
 hujusmodi  ritus  ab  ipsis  Apostolis    non   instituti  fuerint, 
 unde  in  omnes  ubique  ecclesias  tanto  locorum  intervallo  a 
 se  invicem  disjunctas  manare  poterant  ?    A  generalibus  con- 
 ciliis  ?   Id  enim  nnum  dicendera  restat.    Vel  enim  ab  Apos- 
 tolis, vel  a  generalibus  conciliis  instituti  sint  necesse  est,  ut 
 D.  Augustinus  in  Epistola  [54]  ad  Janurium  observat,  [Tom.n.  p. 
 dicens,  Ilia  qua?  non  scripta,  sed  tradita  custodimus,  qua;  qui-  124'  B^ 
 dem  toto  terrarum  orhe  servantur,  datur  intelligi  vel  ah  ipsis 
 Apostolis  vel  a  plenariis  conciliis,  quorum  est  in  Ecclesia  salu- 
 herrima  auctoritas,  commendata  atque  statuta  retineri.  At 
 vero  nos  hoc  in  loco  de  istiusmodi  solis  disputamus  ritibus, 
 qui  ab  Universa  Ecclesia  prius  observati  sunt,  quam  genera- 
 lia  concilia  celebrari  cceperint,  quique  propterea  ab  iis  insti- 
 tui  non  poterunt.    Restat  igitur,   ut  Apostolicse  tantum 
 institutioni  attribuantur,  secundum  vulgatam  illam  doctissi- 
 mi  ejusdem  Patris  regulam,  dicentis,  Quod  Universa  tenet  [De  Bapt. 
 Ecclesia,  nec  conciliis  institutum,  sed  semper  retentum  est,  non  Jx'  2p'  Vio" 
 nisi  autoritate  Apostolica  traditum  rectissime  creditur.  c-] 
 
 Cum  ad  rectam  igitur  ecclesise  cujuspiam  singularis  con- 
 stitutionem  necessarium  sit  ut  ritus  ab  Apostolis  instituti  ab 
 eadem  retineantur,  cumque  omnes  Ecclesise  Universalis  ritus 
 ab  Apostolis  instituti  sint,  nemini  dubium  esse  potest,  quin 
 ad  rectam  provincialis  cujuspiam  ecclesiae  constitutionem 
 necessarium  etiam  sit,  ut  omnes  Ecclesia  Universalis  ritus 
 ab  eadem  observentur. 
 
 Et  haec  quidem  non  mea  solius  est  opinio,  sed  communis 
 est,  semperque  fuit  omnium  fere,  prsesertim  veterum  Chris- 
 tianorum  sententia.  Hoc  ex  eo  patet,  quod  siqua  olim 
 controversia  de  ritu  quovis  ecclesiastico  a  singulari  aliqua 
 ecclesia  recepto  exorta  esset,  in  Ecclesise  Universalis  praxim 
 et  constantem  ea  de  re  consuetudinem  inquirere  et  senten- 
 tiam  ex  ea  ferre  semper  solenne  fuit.  Exempla  passim 
 occnrrunt.  Unum  in  prsesenti  seligere  non  pigebit.  Pri- 
 mitiva,  ut  nostis,  Ecclesia  gravi  ista  de  tempore  quo  Pascha 
 celebranda  esset,  contentione  diu  solicitata  fuit.  Asiana 
 enim  Ecclesia  earn  quarta  decima  lunas,  in  quamcunque 
 hebdomadis  feriam  incideret,  cum  Judaeis  peragendam  esse 
 contendebat.  At  alise  omnes  ecclesise  non  nisi  dominicae 
 resurrectionis  die  jejunia  solvere  et  festum  illud  celebrare 
 solebant.    Viguit  per  quamplurimos  annos  lia3C  controversia 
 
 i  i 
 
482 
 
 Thesaurus  Theoloyicus. 
 
 donee  tandem  ad  Synodum  Universalem  Nicaeae  habitam 
 delata  est.  Ubi  probatuni  est  omnes  alias  praeter  Asianam 
 ecclesias  festum  illud  die  dominico  celebrare  consuetas  esse 
 fuisse.  Kai  -o-j-o-j  eVsxev,  et  earn  ob  causam  omnes  in  Synodo 
 congregati  patres,  aequum  rectumque  judicabant,  ut  Asiana 
 [Socr.Hist.  etiam  Ecclesia  eodem  illud  die  celebraret,  ut  Augustissimus 
 Ecci.  L  9.]  .j|e  jmperator  Constantinus,  a  quo  Synodus  convocata  est, 
 in  epistola  ad  ecclesias  diserte  affirmant.  Unde  constat 
 patres  Xicaenos  eodem  contra  Asianam  pugnasse  argumento, 
 quo  Apostolus  contra  ecclesiam  Corintliiacam  usus  est,  ex 
 aliarum  scilicet  omnium  ecclesiarum  consuetudine  ducto. 
 Eodem  etiam  usus  est  D.  Cyprianus  contra  Novatiannm,  et 
 contra  Donatistas  S.  Augustinus  :  Epiphanius  autem  contra 
 haereticos  pariter  ac  Schismaticos  universos  ;  eos  omnes 
 haereseos  condemnans,  qui  vel  in  doctrina  vel  in  disciplina 
 ab  Ecclesia  Universali  disced  unt. 
 
 Sed  infinitus  essem  si  omnia  bujusmodi  concilia  patresque 
 vel  indigitarem,  quibus  boc  argumentum  usitatum  est.  Et 
 e  quibus  propterea  propositio  nostra  legitime  inferri  potest. 
 Hoc  enini  argumentum  ab  Ecclesia  Catbolica  semper  usita- 
 tum, pro  confesso  sumit,  necessarium  esse,  ut  omnes  ipsius 
 [Div.  inst.  ritus  ubique  retineantur.  Et  praeterea  sola  Catbolica 
 Ecclesia  est  quae  verum  cultum  retinet,  ut  Lactantius  Fir- 
 mianus  olim  rectissime  observavit.  Quocirca  quaecunque 
 ecclesia  singularis  eodem  quo  Catbolica  modo  Deuru  non 
 colit,  verum  sane  cultum  habere  nequit ;  ac  proinde  neque 
 recte  constituta  dici  potest.  ]^sihil  enim  ad  recta m  ecclesias 
 cujusvis  constitutionem  magis  necessarium  esse  potest,  quam 
 ut  Deum  recte  colat.  Adeoque  nihil  etiam  magis,  quam  ut 
 omnes  Ecclesias  Catholicae  in  eo  colendo  ritus  scrupulose 
 retineat.  Hoc  itaque  ultimum  sit  nostrum  argumentum,  ex 
 ipsa  Ecclesiae  Universalis  praxi  et  sententia  ductum. 
 
 Haec  fusius  idcirco  prosecuti  sumus,  quod  apertissimam 
 nobis  viam  sternant,  ad  reprimendos  omnes  cujuscunque 
 generis  adversarios,  a  quibus  ecclesia  nostra  Anglicana  bisce 
 diebus  impugnatur.  Isti  ad  duas  fere  classes  redigantur,  ad 
 Pontificios  et  Sectarios.  E  quibus  illi  rituum  nostrorum 
 paucitatem,  hi  e  contrario  multitudiuem  nobis  objiciunt.  Illi 
 vitio  nobis  vertunt,  quod  ritus  a  se  nuper  inventos  non 
 observemus  ;  hi  eos  etiam  quos  observanuis  superstitionis 
 
Thesaurus  Theologicus. 
 
 483 
 
 insimulare  non  erubescunt.  Inter  utrosque  antem  convenit, 
 quod  Ecclesiae  Catholicse  a?que  ac  Anglican*  adversentur, 
 quodque  novos  utrique  ritus  excogitarint,Ecclesige  Universal! 
 vel  repudiatos  prorsus  vel  saltern  inauditos.  De  quibus 
 propterea  omnibus  haec  ipsa  Apostoli  verba  usurpare  liceat, 
 quod  nos  tales  consuetudines  non  habemus,  neque  ecclesice 
 Dei. 
 
 Quod  prirao  ad  Pontificios  spectat,  illi,  fateor,  sese  Catho- 
 licos  vocant,  atque  ab  aliis  etiam  ita  vocari  amant.  Sed 
 omnium  indignissimi  sunt  qui  glorioso  isthoc  nomine  nuncu- 
 pentur.  Illi  enim  soli  Catbolici  antiquitus  appellati  sunt, 
 hodieque  merito  appellari  possunt,  qui  Ecclesiee  Universalis 
 fidem  ac  disciplinam  pie  tenent,  saneteque  observant.  At 
 vero  Romana  ista  ecclesia,  in  cujus  fidem  moresque  Ponti- 
 ficii  omnes  jurati  sunt,  tot  nova  dogmata  adinvenit,  totque 
 novos  ritus  Ecclesise  Universali  vel  rejectos,  vel  incognitos 
 nuper  instituit,  hodieque  imperat,  ut  vix  ecclesia;  Chris- 
 tiana?, nisi  forsitan  corruptissimge,  nedum  Catholicee  nomen 
 mereatur.  Nihil  enim  cum  Catholica,  nihil  cum  omnibus 
 aliis  ecclesiis  commune  habet,  sed  omnia  potius  diversa  et 
 contraria,  praeter  ea  in  quibus  cum  Anglicana  consentit. 
 
 Ut  fidem  enim  taceam,  quippe  non  hujus  loci,  omnes  alia? 
 ecclesise  solum  Deurn  omnipotentem,  Patrem,  Filium  et 
 Spiritum  Sanctum,  religione  colere  consuetae  sunt.  At 
 Romana  omnes  etiam  sanctos,  ipsasque  eorundem  imagines 
 et  reliquias,  adhsec  panem  Eucharisticum,  ipsamque  ligneam 
 crucem  invocat,  adorat,  eodem  quo  ipsum  Deum  honore 
 prosequitur.  Omnes  aliae  ecclesise  publicas  suas  preces 
 lingua  vulgo  cognita  celebrare  solitse  fuerunt :  At  Romana 
 suas  lingua  non  modo  laicis  peregrina,  verum  ipsis  etiam 
 sacerdotibus  plerisque  vix  intellecta  peragit. 
 
 Quin  ipsa  etiam  sacramenta  a  Domino  instituta,  quanto 
 caeremoniarum  acervo  onerant  Pontificii,  contra  ac  omnibus 
 aliis  ecclesiis  adeoque  Catholicse  usitatum  est  ?  In  Baptismi 
 administratione  balsamum,  salem,  et  saiivam  adhibent,  nec- 
 non  exsufflationes  et  nescio  quos  terribiles  ad  fugandum 
 dasmonem  exorcismos.  In  mystici  corporis  sanguinisque 
 Cbristi  sacramento,  pane  azymo,  tenui,  ac  minuto  utuntur : 
 Hunc  sacerdos  consecrat  quidem,  sed  summissa  adeo  voce, 
 ut  nemo  astantium  audiat,  sciatve  utrum  consecret,  an  exe- 
 
484 
 
 Thesaurus  Theoloyicus. 
 
 cretur :  Hostiam  utcunque  sic  consecratam  in  altum  elevat, 
 ut  populus  noise  gestatilis  sono  admonitus  earn  adoret. 
 Unam  porro  hostiam  sacerdos  in  tres  partes  frangit,  quas 
 ipse  omnes  sumit :  quas  autem  communicantibus  distribuit, 
 non  frangit,  sed  eas  integras  in  eorum,  non  manus,  sed  ora 
 iinmittit. 
 
 Quid  Missas  solitarias  indies  ab  iis  celebratas  memorem, 
 in  quibus  nemo  praeter  Missincantem  communicat?  Quid 
 quod  sacerdos  qui  celebrat,  caliceni  sacrum  ipse  solus  totum 
 exbauriat,  nemini  vero  communicantium  distribuat?  Quid 
 quod  Missas  seque  ac  Indulgentias  venales  proponant  1 
 Quid  denique  quod  particular  quaedam  Eucbaristicae  in 
 pyxide  semper  ab  iis  reserventur,  ut  certis  quibusdam  tem- 
 poribus  per  vias  ac  loca  publica  magna  cum  pompa  in  pro- 
 cessionibus  circumferantur  ? 
 
 His  adjungere  licet,  quod  praeter  sacramenta,  alias  res 
 plurimas  miros  in  usus  consecrent.  Salem  enim  consecrant, 
 ut  saluti  sit  iis  qui  eum  sumunt  :  Aquam,  ut  auram  repurget, 
 repellat  morbos,  et  daemones  ejiciat.  Quilibet  etiam  Papa, 
 primo  et  deinde  septimo  quoque  Pontificatus  sui  anno,  for- 
 mas  quasdam  cereas,  Agnos  Dei  vocatas,  consecrat,  quae 
 tantse,  ut  aiunt,  sunt  virtutis,  ut  iis  vel  tactis  vel  etiam  visis, 
 imbres,  procellae,  turbines,  reliquaeque  tempestates  avertan- 
 tur,  compescatur  ventorum  rabies,  infesta  tonitrua  tempe- 
 rentur,  et  omnes  maligni  spiritus  timore  perterriti  contre- 
 miscant. 
 
 Sed  dies  mihi  deficeret  si  omnes  hujusmodi  caeremonias  a 
 Pontificiis  hodie  usitatas  percensere  velim  :  Quae  scilicet  in 
 tantum  creverunt  numerum,  ut  nec  peritissimus  inter  ipsos 
 sacerdos,  nec  eminentissimus  cardinalis,  nec  ipse  qui  sum- 
 mus  vocatur  Pontifex  dimidiam  earum  partem  enumerare 
 possit.  De  istis  autem  quos  modo  recensuimus,  deque  aliis 
 compluribus  ejusdem  farinae  ritibus  ab  ecclesia  Romana 
 bodie  observatis,  audacter  pronunciare  possumus  quod 
 mustei  sunt  et  novitii,  baud  ita  multis  abbinc  annis  exco- 
 gitati.  Etenim  hi  non  ante  decimum,  illi  post  duodecimum, 
 alii  vix  ante  decimum  quartum  a  Christi  nativitate  seculum 
 usurpari  cceperunt :  Nulli  autem  eorum  in  ullis  aliis  eccle- 
 siis,  nec  in  ipsa  Romana  ut  autiquitus  constituta,  vel  prae- 
 ceptum,  vel  exemplum  babuerunt.     Adeo  ut  eos  omnes 
 
Thesaurus  Theologicus. 
 
 485 
 
 illinc  exterminari  debere,  ipsamque  proinde  hodiernam  a 
 qua  usurpantur  Romae  ecclesiam,  omnium  pessime  consti- 
 tutam  esse,  ex  hoc  uno  Apostoli  argumento  apertissime 
 colligamus  quod  nos,  vere  Catholici,  tales  non  habemus 
 consuetudines,  neque  ecclesice  Dei. 
 
 Quod  si  inter  Ecclesiam  Catholicam  et  Romanam,  quae 
 Catholicae  nomen  sibi  soli  usurpavit,  tantum  sit  discriminis, 
 quid  sentiendum  est  de  aliis  istis  ecclesiae  nostrae  adversariis, 
 quos  sub  generali  Sectariorum  nomine  complexus  sum  ? 
 Eorum  sane  nec  ipsa  nomina  Ecclesiae  Universali  per  mille 
 et  quingentos  annos  audita  fuerunt,  atque  ideo  neque  digna 
 sunt  quae  nobis  hoc  in  loco  commemorentur.  Quod  autem 
 ad  nova  eorum  figmenta  attinet,  licet  a  se  invicem  haud 
 minus  quam  a  nobis  dissideant,  in  hoc  tamen  omnes  sectae 
 consentiunt,  quod  totam  Ecclesiae  Catholicae  disciplinam 
 respuant,  et  illius  loco  novam,  et  quidem  aliam  atque  aliam, 
 pro  suo  quaeque  ingenio,  substituendam  esse  contendant. 
 
 Dicite  enim,  fratres  dilectissimi,  quo  terrarum  loco 
 ecclesia  unquam  sine  Episcopo  Presbyteris  praesidente  ante 
 praesens  hoc  nostrum  proximumque  seculum  constituta  est? 
 Ubi  gentium  ordinatio,  aliaque  summa  ecclesiae  negotia  a 
 Presbyterorum  classe  tractata  sunt?  Quaenam  est  ilia  ec- 
 clesia? Quaenam  unquam  fuit,  quae  nulla  festa,  nulla  stata 
 jejunia  observavit?  Quae  per  ipsam  etiam  Quadragesimam 
 gulae  atque  ebrietati  indulsit  ?  Quae  baptismum  sine  spon- 
 soribus,  et  alterum  salutis  nostrae  sacramentum  sine  quovis 
 externo  submissi  gratique  erga  Deum  animi  indicio  admi- 
 nistrare  consueta  est?  Omnes  evolvite  antiquitatis  eccle- 
 siasticae  commentarios,  omnes  orbis  hisce  etiam  diebus 
 Christiani  angulos  perlustrate,  et  investigate,  si  potestis 
 ecclesiam  quae  nullam  habet  certam  et  praescriptam  precum 
 publicarum  formulam,  sed  quae  cuique  etiam  stipiti,  quicquid 
 in  buccam  venerit,  ad  ipsum  omnipotentem  Deum  temere  et 
 extempore  effutire  permittit?  Haec  nostrorum  tantummodo 
 phanaticorum  sunt  commenta,  nos  tales  non  habemus  con- 
 suetudin.es,  neque  ecclesice  Dei. 
 
 Ut  Pontificii  denique  suas,  suas  etiam  sectarii  novitates 
 habent,  sic  utrique  easdem  vi  ac  armis  propagare  conati 
 sunt.  Quid  enim  fecerunt  sectarii  nostri  ?  Quid  non  fece- 
 runt,  quo  ecclesiam  omnium  purissimam  everterent,  suaque 
 
486 
 
 77/ esa urus  Theo logicus. 
 
 insomnia  stabilirent  ?  Hanc  ob  causam  inita,  at  nostis,  fac- 
 tione  bellnm  intestinum  commoverunt;  totum  hoc,  floren- 
 tissimum  antea  regnum,  publicis  latrociniis  infestum  reddide- 
 runt:  Omnia  violarunt  jura,  divina  pariter  ac  humana.  Nihil 
 tarn  sublime,  tarn  augustum,  tarn  sacrum  sanctumque  fuit 
 quod  non  ab  improbis  istorum  manibus,  pollutum,  excisum, 
 funestatum  est.  Imo  vero  ut  sese  ex  omnium  scelerum 
 colluvione  natos  esse  demonstrarent,  Regem  pientissimum 
 regno,  libertate,  domo,  uxore,  liberis,  ipsaque  tandem,  hor- 
 resco  referens,  communi  etiam  luce  spoliarunt. 
 
 Et  tamen  gemini  ipsorum  Pontificii,  in  impietate,  in  ne- 
 quitia,  in  crudelitate  illis  haudquaquam  inferiores  fuerunt. 
 Ut  illi  enim  se  solos  sanctos,  sic  et  hi  se  solos  Catholicos  esse 
 putant,  ac  proinde  in  omnes  alios  quippe  ut  isti  praejudicant 
 haereticos  aut  infideles,  non  Christianorum,  non  hominum, 
 imo  vero  belluarum  more  saevierunt.  Refugit  animus, 
 eaque  reformidat  dicere  quae  ab  illis  in  Germania,  in  Italia, 
 in  Belgio,  in  Gallia,  in  Hibernia  sub  religionis  praetextu  per- 
 petrata  sunt.  Satis,  eheu  !  plusquam  satis  constat,  quas  illi 
 strages  in  hoc  ipso  regno  antehac  ediderint.  quasque  nuper 
 etiam  edituri  erant,  longe  si  fieri  potuit  saeviores,  nisi  summa 
 Dei  misericordia  proditi  ac  praepediti  fuissent.  Non  tantum 
 enim  omnia  ecclesiae  Anglicanae  membra  ferro  flammisque 
 addixerant,  verum  ipsum  etiam  supremum  illius  sub  Christo 
 caput,  strenuissimum  fldei  nostrae  Defensorem,  unicum  om- 
 nium nostrorum  in  terris  gaudiorum  centrum,  Regem  nos- 
 trum serenissimum,  nobis  eripere  et  horrendum  dictu  !  dolo 
 occidere  apud  ipsos  clecretum,  ut  nostis,  et  constitutum  fuit. 
 
 Haeccine  autem  Ecclesiae  Catholicae  consuetudo?  Hi 
 Christianorum  mores  ?  Haec  religio  ?  Quid  potius  est,  si  hoc 
 non  est,  religionem,  ut  nostra  loquitur  ecclesia,  in  rebellio- 
 nem,  et  fidem  in  factionem  convertere  ?  Sub  fldei  scilicet  ac 
 pietatis  umbra  atrocissima  patrare  flagitia,  qualia  in  omni 
 barbaria  nec  facta,  nec  visa  nec  audita  sunt.  ]NTos  sane  non 
 ita  Christum  didicimus.  Sed  nostra  juxta  ac  Ecclesia  vere 
 Catholica  a  nefariis  hujusmodi  cceptis  semper  abhorruit.  A 
 prima  enim  illius  reformatae  origine  usque  ad  praesentem 
 diem,  acerrimi,  quos  plures  habuit,  inimici  tale  quippiam  ei 
 objicere  nunquam  potuerunt.  Adeo  ut  nos  omnesque  genuini 
 ecclesiae  Anglicanae   filii   omnium  verissime  asseveremus, 
 
Thesaurus  Theologicus. 
 
 487 
 
 quod  nos  talem  non  habemus  consuetudinem,  neque  ecclesice 
 Bel 
 
 Quae  cum  ita  sint,  reverendi  in  Christo  patres,  fratresque 
 dilectissimi,  liceat  mihi  pauca  vobis  in  mentem  revocare,  ex 
 iis  collecta,  quae  hucusque  disseruimus.  Ad  rectam  singu- 
 laris  cujuslibet  ecclesiae  constitutionem,  necessarium  esse, 
 ut  disciplina  ritusque  Ecclesiee  Universalis  ab  eadem  retine- 
 antur,  fuse  a  nobis  demonstratum  est.  Ostendimus  etiam  nec 
 Pontificios,  nec  Sectarios  Ecclesiae  Universalis  ritus  obser- 
 vare,  sed  contrarios  prorsus  a  se  non  ita  pridem  excogitatos ; 
 atque  ideo  ecclesiam,  si  quam  habent,  non  recte,  sed  perpe- 
 ram  et  vitiose  apud  ipsos  constitutam  esse.  At  nostra  e 
 contrario  ecclesia,  ad  universalem  usque  adeo  accommodata 
 est,  ut  nihil  ab  ea  in  doctrinam  admittatur,  nisi  quod  ubique 
 quod  semper,  quod  ab  omnibus  creditum,  nihil  in  disciplinam, 
 nisi  quod  ubique  quod  semper,  quod  ab  omnibus,  vel  saltern 
 a  multo  maxima  ecclesiarum  parte  observatum  fuit.  Quo 
 factum  est,  ut  ecclesia  Anglicana  omnium  quae  in  universo 
 orbe  modo  existunt,  rectissime  constituta  jure  meritoque 
 habeatur. 
 
 Hinc  itaque  constat,  quanti  aestimanda  sit  ecclesia  nostra, 
 quamque  sedulo  nobis  advigilandum,  ut  constantes  ei  stabi- 
 lesque  perpetuo  maneamus.  Nunquam  satis  adorare  possu- 
 mus  infinitam  illam  Creatoris  nostri  benignitatem,  quod  in 
 tarn  sanctae  tarn  Apostolicae,  tarn  vere  Christianae  ecclesiae 
 gremio  nati,  et  hucusque  educati  simus.  Hac  enim  ratione, 
 fidem  Catholicam  una  cum  lacte  materno  suximus :  sub 
 Christi  ipsius  disciplina  vitam  hactenus  felices  transegimus: 
 omnia  ad  sempiternam  cuj usque  salutem  necessaria,  auribus 
 animisque  nostris  ab  ipsis  incunabulis  tradita  et  inculcata 
 habuimus.  Adeo  ut  nihil  dubii  esse  possit,  quin  nos  omnes 
 summam  cuj  us  a  natura  capaces  sumus  felicitatem  assequa- 
 mur,  si  modo  illius  cujus  membra  sumus  ecclesiae  fidem  et 
 disciplinam  ea  qua  par  est,  religione  observemus. 
 
 Alii  itaque  novitiis  suis  inventiunculis  glorientur,  et  in 
 ccelum  si  possint,  via  privata  atque  antehac  inusitata  ascen- 
 dant, nos  tritae  illi  ac  frequenti  viae  insistamus,  qua  majores 
 nostri,  qua  Patres  primitivi,  qua  Apostoli,  qua  omnes  veri 
 Christiani  ad  aeternam  gloriam  pervenerunt :  Quam  ecclesia 
 scilicet  Anglicana  nobis  aperuit  et  commonstravit.    Si  hanc 
 
488 
 
 Thesaurus  Theologicus. 
 
 in  omnibus  sequamur,  neque  ad  dextram,  neque  ad  sinistram 
 declinantes,  nos  etiam  ad  coelestem  Paradisuru  recta  pro- 
 grediemur.  Quo  autein  alii  abituri  sint,  nihil  est  quod  nos 
 soliciti  simus  ;  ipsi  viderint. 
 
 Adhaee  cum  ecclesia  nostra,  ut  hodie  reformata,  recte 
 adeo  constituatur,  earn  o nines  pro  sua  quisque  parte  tueri  et 
 a  malevolis,  quibus  utrinque  opprimitur  adversariis  vindicare 
 studeamus.  Cui,  magno  sane  .negotio,  ut  pares  simus  et 
 idonei,  omnia  histories  ecclesiastical  monumenta,  concilio- 
 rura  acta,  Patrumque  scripta  perlegamus,  ut  ex  iis  ecclesiae 
 nostras  antiquitatem  pariter  atque  puritatem  demonstrare 
 possimus.  Satis,  fateor,  exploratum  habemus,  quam  insipida 
 et  ingrata  hujusmodi  antiquitatis  ecclesiastics  studia  hisce 
 diebus  videantur  ;  quibus  scilicet  nihil  fere  sapit  nisi  quod 
 novum  est.  Cum  inter  omnes  autem  constet  nos  nec  solos 
 nec  primos  esse  Christianos,  sed  perquam  plurimos  omnibus 
 retro  seculis  per  earn  quam  nos  profitemur  religionem  eandem 
 quam  nos  expetimus  fcelicitatem  adeptos  fuisse,  quicquid 
 hodie  in  religione  Christiana  novum  est  eo  nomine  vel  fal- 
 suni,  vel  vanum  saltern  et  superfluum  sit  necesse  est.  Adeo 
 ut  si  probare  possimus,  quod  quidem  abunde  possumus,  ec- 
 clesiam  nostram  Primitive  et  Catholicse  conformem  esse  et 
 consentaneam,  omnes  adversariorum  in  earn  objectiones  facil- 
 lime  diluantur. 
 
 Quaecunque  autem  in  ecclesiam  nostram  studia  conferi- 
 mus  nihil  unqu'am  proficient,  nisi  bonis  operibus  acuantur. 
 Quocirca  per  Deum  immortalem,  per  Salvatorem  nostrum 
 Jesum  Christum,  per  Ecclesiam  Catholicam,  per  Anglicanam 
 vos  omnes  obsecro  et  adhortor,  vitam  ita  instituatis,  ut  talis, 
 tarn  sanctae  ecclesias  filios  decet.  Suminam  erga  Deum 
 pietatem,  erga  Regem  nostrum  serenissimum  fidem  et  obe- 
 dientiam,  erga  homines  amicitiam,  justitiam,  liberalitatem, 
 reliquasque  virtutes  Christianas  colere  et  praestare  pergatis. 
 Videant  adversarii  et  admirentur  prseclaram  ecclesias  Ang- 
 glicanse  sanctitatem  in  eo  quod  viros  omnium  sanctissimos 
 producat.  Hoc  modo  non  homines  tantum,  sed  et  ipsum 
 etiam  Deum  nobis  propitium  habeamus  :  Qui  solus  Ecclesiam 
 a  se  primo  extructam  et  denuo  restitutam,  a  phanaticorum 
 rabie,  a  Papistarum  astu,  a  daBinonum  furore,  ab  ipsis  Jesui- 
 tarum  technis  defendere  et  in  omne  aevura  conservare  potest. 
 
Thesaurus  Theologicus. 
 
 489 
 
 Exurgat  itaque  Deus  et  dissipentur  inirnici  ejus.  Faxit  ut  [Ps.  68. 1.] 
 ecclesia  nostra,  vel  potius  sua,  magis  magisque  indies  stabilia- 
 tur,  fioreatque.  Faxit,  ut  nec  Romae,  nec  Geneva?,  nec  ipsa? 
 interorum  porta?  adversus  earn  unquani  praevaleant.  Faxit 
 denique  ut  nos  ornnes  a  purissima  hac  in  terris  inilitanti,  tan- 
 dem aliquando  ad  ipsam  in  coelis  triumphantera  Ecclesiam 
 evehamur  per  Dominum  nostrum  Christum,  cui  cum  Patre 
 et  Spiritu  Sancto  gloria  sit  et  honor  nunc  et  in  eeternum. 
 Amen. 
 
 Gratia  Domini  nostri  Jesu  Christi,  et  charitas  Dei,  et 
 communicatio  Spiritus  Sancti  sit  cum  omnibus  vobis. 
 Amen. 
 
490 
 
 Tli  o *a v r its  Th eo log  ic  u s . 
 
 A 
 
 FUNERAL  SERMON 
 
 PREACHED  AT  ELING. 
 
 1  Corinthians  xv.  52. 
 
 For  the  trumpet  shall  sound,  and  the  dead  shall  be  raised 
 incomqjtible,  and  ice  shall  be  changed. 
 
 That  it  is  appointed  for  all  men  once  to  die,  the  eternal 
 God  hath  not  been  pleased  only  to  avouch  it,  but  frail  man 
 hath  had  almost  six  thousand  years  woeful  experience  of  it. 
 In  the  infancy  of  the  world,  for  the  better  peopling  of  it,  it 
 pleased  God  to  spin  out  the  thread  of  some  men's  lives  to 
 six  hundred,  seven  hundred,  yea,  Methuselah's  to  a  thou- 
 sand, within  thirty-one  years  ;  yet,  be  sure,  how  long  soever 
 He  span  it  out,  at  length  He  cut  it  off ;  though  it  was  never 
 so  long  a  life  that  He  had  lent  unto  them,  yet  at  last  He 
 took  it  from  them.  And  therefore  it  is  observable,  in  the 
 fifth  chapter  of  Genesis,  as  we  have  the  ages,  so  we  have 
 the  deaths  of  our  long-lived  fathers  recorded  to  us.  How 
 long  soever  any  of  them  lived,  yet  at  length  there  comes 
 in  a  rilay,  "  and  he  died  ;"  Seth  lived  nine  hundred  and 
 twelve  years,  fip*3,  "  anc^  ne  died;"  Cainan  lived  nine  hun- 
 dred and  ten  years,  HO^,  "and  he  died;"  Adam  lived 
 nine  hundred  and  thirty  years,  fiO^J,  "and  he  died;" 
 Jared  lived  nine  hundred  and  sixty-two  years,  fiDy,  "  and 
 he  died  ;"  yea,  Methuselah  lived  nine  hundred  and  sixty- 
 
Thesaurus  Theoloyicus. 
 
 491 
 
 nine  years,  yet  he  hath  a  too,  "  and  he  died."    Thus  ver.  27. 
 
 none  of  them  lived  so  long  but  still  they  died  at  last ;  and 
 as  it  was  in  the  infancy,  so  it  is  in  this  the  dotage  of  the 
 world  ;  none  of  us  that  enjoy  the  pleasures  of  life,  but  at  last 
 we  must  be  swallowed  up  by  the  jaws  of  death.  They 
 indeed  reckoned  their  years  by  hundreds,  we  ours  by  scores. 
 Many  of  them  lived  almost  to  a  thousand,  but  it  is  a  miracle 
 to  see  any  of  us  reach  to  an  hundred  years.  And  as  they 
 had  after  their  long,  so  shall  we  have  after  our  short-lived, 
 days  a  flE^'  "  and  he  dies."  Some  of  us  perhaps  may  pass 
 thirty,  forty,  fifty,  yea,  perhaps,  one  in  a  thousand  may 
 accompany  this  our  deceased  brother  beyond  the  threescorth 
 year,  yet  one  day  will  it  be  said  of  us,  what  we  may  say  of 
 him,  "  He  is  dead,  he  is  gone." 
 
 But  let  us  not  be  dejected  that  we  have  so  short  a  time 
 allotted  us  in  this,  seeing  we  have  an  eternity  appointed  us 
 in  the  other  world.  I  know  it  is  not  long  but  we  must  all 
 leave  our  houses  upon  earth,  and  go  to  dwell  in  the  cham- 
 bers of  death  :  but  this  may  be  our  comfort  and  support, 
 that  as  our  fellow-creatures  shall  carry  us  to  the  earth,  so 
 will  our  glorious  Creator  raise  us  from  it :  men  may  make  a 
 mournful  funeral  for  us,  but  God  will  give  a  joyful  resur- 
 rection to  us ;  for  the  trumpet  shall  blow,  and  the  dead  shall 
 be  raised  incorruptible,  and  we  shall  be  changed.  The 
 words  are  the  compendium  or  abstract  of  the  whole  chapter. 
 The  Apostle  shewing  in  this  verse,  what  he  is  proving 
 through  the  whole  chapter,  that  we  shall  as  certainly  be 
 taken  from  the  grave,  as  ever  we  were  shouldered  to  it. 
 And  that  not  only  they  that  are  gone  before  us,  such  as 
 shall  accompany  us,  and  those  that  follow  us  into  the  valley 
 of  death,  shall  be  taken  thence  by  the  Lord  of  Life,  but 
 those  also  that  at  the  coming  of  our  Lord  and  Saviour  shall 
 be  alive  in  this,  will  be  immediately  snatched  away  into  ano- 
 ther world.    For  the  trumpet,  &c. 
 
 The  doctrine  that  I  shall  speak  to  from  this  text,  shall  be 
 only  the  text  itself  converted  into  a  doctrine,  even  this :  The 
 trumpet  shall  blow,  and  the  dead  shall  be  raised  incorruptible, 
 and  we  shall  be  changed. 
 
 For  the  opening  and  confirming  of  which  doctrine,  I  shall 
 answer  these  following  questions. 
 
402 
 
 Thesaurus  Theologicus. 
 
 I.  What  are  we  to  understand  by  the  sounding  of  the 
 
 trumpet  ? 
 
 II.  Who  are  those  dead  that  shall  be  raised  at  the  sound 
 
 of  it  ? 
 
 III.  In  what  manner  shall  the  dead  be  raised  at  the 
 
 sound  of  it  ? 
 
 IV.  W'hence   may  it   appear,  that   the   dead  shall  be 
 
 raised  ? 
 
 V.  In  what  sense  they  shall  be  incorruptible  when  they 
 
 are  raised? 
 
 VI.  What  is  the  true  purport  and  meaning*  of  the  last 
 
 words,  and  we  shall  be  changed? 
 
 I.  What  are  we  to  understand  by  the  sounding  of  the 
 trumpet  ? 
 
 That  at  our  Saviour's  coming  to  judgment  a  trumpet  shall 
 sound  to  alarm  all  men  to  His  tribunal,  is  frequently  asserted 
 in  His  Holy  Scriptures,  Matt.  xxiv.  31.  1  Thess.  iv.  16  ;  and 
 so  twice  in  this  verse.  What  we  are  to  understand  by  it, 
 most  expositors  acknowledge  themselves  to  be  in  the  dark 
 about ;  and  we  shall  never  know  exactly  what  it  means 
 until  we  come  to  hear  it  sounding  in  our  ears,  "  Arise,  ye 
 dead,  and  come  to  judgment."  Only,  I  think,  in  general, 
 Ex.  19. 16.  that  as  at  the  giving  of  the  law,  so  at  the  judging  of  men 
 according  to  that  law,  the  eternal  God  shall  cause  some 
 such  terrible  sound  to  be  uttered,  as  shall  be  heard  over  the 
 whole  world,  and  summon  all  men  that  ever  did  or  shall 
 live  upon  the  face  of  the  earth,  immediately  to  appear  before 
 His  judgment-seat;  and  when  this,  the  voice  of  God,  as  a 
 trumpet,  sounds  in  our  ears,  then  shall  the  dead  be  raised 
 incorruptible,  and  we  shall  be  changed. 
 
 II.  Who  are  those  dead  that  shall  be  ra  sed  at  the  sound 
 of  this  trumpet? 
 
 There  is  a  threefold  life  that  man  is  capable  of,  a  natural, 
 spiritual,  and  eternal  life.  The  first  consisting  in  the  union 
 of  the  soul  to  the  body  ;  the  second,  in  the  union  of  Christ 
 to  the  soul;  the  third,  in  the  communion  of  the  soul  with 
 God.  Answerable  to  this  threefold  life,  there  is  likewise  a 
 threefold  death  made  mention  of  in  Scripture  ;  a  natural, 
 a  spiritual,  and  an  eternal  death.    The  first  consisting  in 
 
Thesaurus  Theologicus. 
 
 493 
 
 the  separation  of  the  soul  from  the  body  ;  the  second,  in  the 
 separation  of  Christ  from  the  soul ;  the  third,  in  the  sepa- 
 ration of  the  soul  from  God. 
 
 1.  A  natural  death,  when  the  soul  and  body,  having  lived 
 for  some  time  together  like  loving  mates,  at  length  are 
 divorced  from  one  another.  Whilst  our  souls  are  joined 
 with  our  bodies  we  are  said  to  live  ;  when  our  souls  are 
 taken  from  our  bodies,  we  are  said  to  die.  This  is  that 
 which  is  meant  when  it  is  said,  "  It  is  appointed  for  all  men 
 
 once  to  die;"  that  is,  all  men  that  live  a  natural  life  must  Heb.9.  27. 
 one  day  die  a  natural  death. 
 
 2.  A  spiritual  death,  which  is  the  separation  of  the  soul 
 from  Christ,  as  a  spiritual  life  is  the  union  of  Christ  unto 
 the  soul.  Now,  this  spiritual  death,  though  many  by  grace 
 are  redeemed  from  it,  yet  all  by  nature  are  subject  to  it. 
 And  as  all  by  nature  are  subject  to  it,  so  do  most  by  prac- 
 tice still  lie  under  it ;  so  that  many,  yea,  most  of  those  that 
 live  a  natural  life,  are  the  children  of  this  spiritual  death. 
 Insomuch  that  as  it  is  said,  "  There  was  a  great  cry  in 
 Egypt ;  for  there  was  not  an  house  where  there  was  not  one 
 
 dead  ;"  so  may  you  and  I  take  up  a  bitter  lamentation  this  Ex.  12.  30. 
 evening,  that  there  is  scarce  an  house  in  here,*  no,  nor  in  *  Eling, 
 England  itself,  wherein  there  is  not  one  dead,  yea,  wherein 
 there  are  not  many  dead  persons.  And  to  go  no  farther 
 than  ourselves,  how  many  of  us  that  are  assembled  to- 
 gether at  this  time,  who  naturally  live  upon  God,  are 
 spiritually  dead  before  Him  ?  Dead  as  to  all  sense  of  our 
 sins ;  dead  as  to  all  spiritual  graces ;  dead  as  to  all 
 heavenly  comforts ;  dead  as  to  that  life  of  faith  which 
 the  children  of  the  great  God  are  quickened  with  ;  even  as 
 dead  to  all  spiritual  as  our  deceased  brother  is  to  his  natural 
 life.  He  hath  lost  his  natural,  and  how  many  of  you  are  de- 
 prived of  your  spiritual  senses?  He  feels  nothing  that  is 
 laid  upon  him  by  men,  and  how  little  do  you  feel  any  thing 
 that  is  said  unto  you  by  God?  Though  you  should  anoint 
 him  with  the  sweetest  perfumes  imaginable,  he  could  not 
 smell  them  ;  and  should  I  break  the  alabaster-box  of  spi- 
 ritual ointments  before  you,  and  open  the  sweetest  of  all 
 divine  comforts  unto  you,  how  little  would  you  perceive 
 them  !    His  eyes  are  closed  up,  not  being  able  to  see  any 
 
494 
 
 Th  esa  urus  Tli  eu  logic  us. 
 
 thing  that  is  before  him  ;  and  how  many  of  us  have  the 
 eyes  of  our  minds  shut  up,  not  able  to  behold  the  things 
 that  belong  to  our  everlasting  peace  before  they  be  hid  from 
 us !  Give  him  the  richest  dainties,  alas  !  he  cannot  taste 
 them ;  and  should  Christ  present  you  this  evening  with  the 
 spiritual  supper  of  His  own  Body  and  Blood,  the  bread  and 
 water  of  life,  what  little  pleasure  could  you  take  in  them  ! 
 In  a  word,  I  am  now  speaking  of  him,  but  he  doth  not  hear 
 me  ;  and  how  long  may  I  speak  to  many  of  you  before  you 
 will  hearken  unto  me  ?  He  lies  dead  before  us,  but  doth 
 not  know  he  is  so  ;  and  how  many  of  us  are  dead  before 
 God,  but  do  not  think  we  are  so  1  His  soul  is  separated 
 from  his  body ;  and  how  many  of  your  souls  are  separated 
 from  Christ  your  Head  ?  What  made  this  separation  of 
 his  soul  and  body,  but  sickness  ?  and  what  hath  separated 
 isa.  59.  2.  God  from  your  souls,  but  sin  ?  I  know,  my  brethren,  he 
 perceives  nothing  of  all  that  hath  been  spoken  of  him,  and 
 that  because  he  hath  lost  his  soul ;  and,  I  fear,  many  of  you 
 perceive  and  apply  nothing  of  what  is  spoken  to  you,  and 
 that  because  you  have  lost  your  God.  Oh,  therefore,  that 
 our  eyes  were  a  fountain  of  tears,  that  we  might  weep  day 
 and  night  for  those  dead  persons  that  live  amongst  us. 
 Cease,  therefore,  my  beloved,  cease  gazing  upon  the  dead 
 person  that  is  before  you,  and  turn  your  eyes  into  yourselves, 
 to  behold  and  mourn  for  the  dead  souls  that  are  within  you ; 
 and  the  more  you  think  yourselves  to  be  alive,  the  more 
 suspect  yourselves  to  be  in  death,  as  knowing  that  you  may 
 be  dead  even  whilst  you  are  alive.  You  may  live  in  a  na- 
 tural sense  to  us,  and  yet  be  dead,  in  a  spiritual  sense,  to 
 God. 
 
 3.  Eternal  death,  which  consisteth  in  the  separation  of 
 the  soul  from  God  ;  an  eternal  life  consisteth  in  the  com- 
 munion of  the  soul  with  Him:  and  this  is  the  death,  the 
 pangs  whereof  the  damned  in  hell  continually  undergo, 
 weeping,  and  wailing,  and  gnashing  their  teeth,  and  crying 
 out,  "  Wo  and  alas  that  ever  we  lost  our  spiritual  life  on 
 earth,  for  now  we  have  found  an  eternal  death  in  hell!*' 
 For  it  is  this  spiritual  which  leadeth  to  this  eternal  death  ; 
 and  you  that  lie  under  the  spiritual  death  of  sin  must  either 
 get  yourselves  quickened  by  the  life  of  faith  in  Christ,  or 
 
Thesaurus  Theologicus. 
 
 495 
 
 else  expect  by  eternal  death  to  be  separated  from  the  Lord 
 of  Life.  And  truly  it  is  good  to  live  upon  eternal  death  by 
 meditation  here,  that  we  may  not  die  it  by  condemnation 
 hereafter. 
 
 Thus  you  see  how  men  may  be  dead  naturally,  spiritually, 
 or  eternally.  Now,  which  of  these  three  sorts  of  dead  per- 
 sons shall  be  raised  at  the  last  day?  Why,  I  must  confess 
 that  those  also  who  were  spiritually  dead  on  earth  and 
 eternally  dead  in  hell  shall  all  be  raised  to  their  last  doom  ; 
 yet  it  is  the  naturally  dead  which  are  chiefly  to  be  under- 
 stood in  this  place,  as  comprehending  all  that  are  naturally 
 dead,  though  spiritually  alive.  So  that  every  person  spiritu- 
 ally alive  or  spiritually  dead,  that  hath  or  shall  at  any  time 
 be  carried  to  the  grave,  shall  certainly  be  raised  thence ;  for 
 the  trumpet  shall  sound,  &c. 
 
 III.  How  shall  the  dead  be  raised? 
 
 Why,  in  brief,  when  the  trumpet  shall  sound  alarum  by 
 the  power  of  the  most  high  God,  the  dust  of  every  man's 
 body  shall  immediately  haste  to  its  proper  place,  gathering 
 up  itself  perhaps  from  several  nations  and  countries  where 
 it  hath  been  scattered,  and  all  to  make  up  that  body  which 
 once  it  was.  I  know  our  bodies  may  run  through  a  thou- 
 sand changes  before  that  day  come ;  but  howsoever,  He  that 
 hath  made  our  bodies  of  such  far-fetched  parts  as  I  could 
 shew  you  they  are  compounded  of,  can  as  easily  fetch  each 
 part  from  the  most  secret  or  exempt  place  that  it  can  be 
 carried  or  transformed  into.  And  as  He  easily  can,  so  He 
 really  will  gather  up  all  our  parts,  and  so  put  them  together 
 as  to  make  the  same  individual  that  was  before  compounded 
 of  them.  And  the  body  being  made  fit  to  receive  its  soul, 
 the  soul  shall  immediately  be  united  to  its  body  ;  and  so  we, 
 both  our  souls  and  bodies,  even  the  very  selfsame  persons 
 that  now  we  are,  shall  be  raised  up  at  the  last  day,  to 
 answer  for  what  we  have  done  in  this,  and  to  receive  what 
 we  must  have  in  the  other  world  ;  for  the  trumpet,  &c. 
 
 IV.  How  doth  it  appear  that  the  dead  shall  thus  be 
 raised? 
 
 1.  From  Scripture,  Isa.  xxvi.  19.  Dan.  xii.  2.  John  v.  28, 
 29.  Matt.  xxii.  31,  32.  Whence  I  cannot  but  believe  with 
 Job,  and  "  know  that  my  Redeemer  liveth." 
 
496 
 
 Thesaurus  Theologicus. 
 
 2.  From  reason. 
 
 1 .  The  Sn,  That  it  will  be. 
 iCor.i5.i2.  First,  from  the  resurrection  of  Christ.  Though  He  lay 
 some  time  in  the  state  of  death,  He  was  afterwards  restored 
 unto  life  ;  so  that  He  that  was  betrayed  by  Judas,  &c.  was 
 raised  by  God,  and  appeared  to  several  of  His  disciples 
 afterwards ;  not  continually,  but  now  and  then,  that  He 
 might  by  degrees  wean  them  from  His  bodily  presence, 
 which  ere  long  was  quite  to  be  taken  from  them. 
 
 Secondly,  The  immortality  of  the  soul  is  a  clear  proof  of 
 the  resurrection  of  the  body ;  for  it  is  against  all  reason  that 
 one  essential  part  of  man  should  be  continued  in  its  being, 
 and  the  other  should  be  turned  to  nothing  ;  especially  con- 
 sidering that  it  is  the  form  of  the  body,  and  therefore,  as 
 philosophers  are  pleased  to  phrase  it,  appetit  materiam,  it 
 hath  a  natural  inclination  to  the  matter  which  once  it  was 
 the  form  of ;  which  inclination  God  would  never  have  im- 
 planted in  it,  did  He  not  intend  to  give  its  desire  to  it. 
 But  the  greatest  question  may  be,  how  it  appears  that  the 
 soul  is  immortal  ?    Why,  it  appears  from  its  nature  :  it  is  a 
 spiritual,  and  therefore  must  needs  be  an  immortal,  sub- 
 stance.   Whatsoever  dies,  dies  either  from  outward  force  or 
 inward  diseases :  from  outward  force  the  soul  will  never  die, 
 because  there  is  none  can  have  that  power  over  it  as  to  kill 
 it  but  He  that  made  it ;  none  can  turn  any  thing  into 
 nothing  but  He  that  can  turn  nothing  into  any  thing,  even 
 God.    Now,  as  there  is  none  but  God  can  do  it,  so  we  may 
 be  sure  God  will  never  kill  the  soul ;  that  is,  He  will  never 
 send  it  back  into  the  womb  of  nothing  from  whence  He 
 Matt.ii.29.  took  it,  He  having  so  frequently  promised  rest  and  salvation 
 to  our  souls.    Now,  it  is  impossible  He  should  give  any 
 thing  to  our  souls,  if  He  should  reduce  our  souls  to  nothing  ; 
 especially  it  is  impossible  to  give  eternal  life  to  them,  and 
 yet  to  take  their  natural  immortality  from  them,  which  is 
 2  Tim. i.io.  brought  to  light  by  the  gospel.    And  as  it  shall  not  be 
 killed  by  outward  force,  so  neither  will  it  die  of  inward 
 diseases ;  for  the  soul,  as  it  is  a  spiritual,  must  needs  be  a 
 pure  substance,  having  no  such  thing  as  contrary  principles 
 in  it  which  it  can  be  dissolved  into,  nor  therefore  any  dis- 
 eases which  it  can  be  dissolved  by.     The  body,  that  is 
 
Thesaurus  Theologicus. 
 
 497 
 
 destroyed  of  itself  by  its  own  prevalent  humours  and  cor- 
 ruptions ;  but  the  soul  has  no  such  humours  or  corruptions 
 in  itself,  and  therefore  cannot  be  said  to  die  or  be  dissolved 
 of  itself.  Hence  it  is,  that  though  many  of  you  have  been  at 
 the  funerals  of  dead  bodies  ;  but  tell  me  which  of  you  was 
 ever  at  the  funeral  of  a  dead  soul  ?  You  have  read,  perhaps, 
 of  the  lives  and  deaths  of  many  noble  persons  ;  but  tell  me 
 which  of  )  0u  ever  read  or  heard  of  the  life  and  death  of  a 
 spiritual  soul  ?  Or,  if  any  one  pretend  to  it,  let  him  tell  me 
 what  death  the  soul  died.  Was  she  shrivelled  up  to  nothing 
 with  a  lingering  consumption,  or  was  she  burst  asunder  with 
 a  swelling  tympany?  Did  she  shake  off  her  being  with  the 
 returning  fits  of  a  cold  ague,  or  was  she  consumed  with  the 
 scorchings  of  a  burning  fever  ?  Was  not  a  sword  sheathed 
 in  her  bowels,  and  so  her  blood  let  out  ?  Or  when  the  walls 
 of  flesh  wherein  she  dwelt  fell  down,  was  she  not  crushed  to 
 pieces  by  them  ?  Alas,  these  are  fond  conceits !  for  how  can 
 any  diseases  arise  in  a  spiritual  substance,  wherein  there  is 
 no  such  thing  as  contrariety  of  principles  or  fighting  ele- 
 ments? Can  an  angel  be  sick,  or  die?  If  not  an  angel, 
 why  a  soul,  which  is  endowed  with  the  same  spiritual  nature 
 now,  and  shall  be  adorned  with  the  same  eternal  glory 
 hereafter?  No,  no;  it  is  appointed  for  all  men  once  to  die, 
 but  it  is  appointed  for  all  souls  ever  to  live.  And  seeing 
 the  soul  shall  never  die,  certainly  the  body  must  be  raised 
 up  to  be  united  to  it,  that  they  may  live  together,  like  loving 
 mates,  to  all  eternity. 
 
 Thirdly,  The  justice  of  God  is  a  clear  proof  for  the  resur- 
 rection of  the  dead,  and  that  because  justice  requires  that 
 they  that  are  copartners  in  vice  and  virtues  should  be  co- 
 partners also  in  punishments  and  rewards.  Now,  there  is 
 scarce  a  sin  that  wre  commit  but  our  bodies  have  a  hand  in 
 it;  though  the  sin  committed  would  not  be  a  sin  without 
 the  soul,  yet  it  would  not  be  committed  without  the  body. 
 The  body  could  not  sin  unless  the  soul  consented ;  the  soul 
 would  not  sin  so  often  unless  the  body  tempted ;  as  in 
 whoredom,  drunkenness,  and  the  like,  which  sins  the  soul 
 would  never  think  of  nor  consent  unto,  did  not  the  prevalent 
 humours  of  the  body  draw  it.  In  the  commission  of  which 
 sins  the  sinfulness  of  the  act  depends  principally  upon  the 
 
 K  K 
 
498 
 
 Thesaurus  Theologicus. 
 
 soul,  but  the  act  that  is  so  sinful  is  performed  only  by  the 
 body ;  so  that  the  body  doth  not  only  accompany  the  soul  in 
 sin,  and  enjov  the  delights  of  it,  but  often  leads  the  soul 
 into  it :  whence  we  may  easily  gather  that,  according  to  the 
 rules  of  justice,  the  body  should  be  sharer  with  the  soul  in 
 undergoing  the  miseries  which  are  laid  upon  it.  Yea,  and 
 farther,  what  doth  justice  require  but  to  punish  the  person 
 that  doth  offend  for  the  commission  of  those  offences?  But 
 if  the  soul  only,  and  not  the  body  suffers,  the  person  suffers 
 not  at  all,  the  body  being  part  of  the  person  as  well  as  the 
 soul,  and  so  the  soul  no  person  without  the  body ;  and 
 therefore  is  it  as  clear  as  the  noonday  sun,  that  as  the  soul 
 shall  never  be  carried  to  the  grave,  so  shall  the  body  be 
 certainly  taken  from  it,  and  so  that  the  trumpet,  See. 
 
 2.  The  foort,  Why  shall  the  dead  be  raised?  Why,  that 
 every  person  may  receive  hereafter  according  as  he  lives 
 here.    There  is,  indeed,  a  particular  judgment  passed  upon 
 
 Eccies.  12.  each  soul  at  its  first  departure  from  the  body,  Targ.  zp^b 
 si  mp  sn^,  "  to  stand  in  judgment  before  God."  But 
 besides  this  there  is  a  general  judgment,  a  grand  assize, 
 kept  for  all  the  world  to  appear  at,  when  not  only  the  souls, 
 but  the  bodies  also,  of  all  that  ever  lived  upon  the  face  of 
 the  earth  must  appear  before  the  judgment-seat  of  Christ, 
 that  every  one  may  receive  according  to  what  he  hath  done 
 
 2 Cor. 5. 10.  in  the  flesh,  whether  it  be  good  or  evil;  so  that  in  those 
 very  bodies  which  you  have  now  brought  into  the  Church  of 
 God,  in  them  must  vou  ere  lon°;  stand  before  the  tribunal 
 of  Christ ;  that  as  your  bodies  have  been  partners  in  vice 
 and  virtues  here,  your  bodies  may  be  sharers  in  punishments 
 or  rewards  hereafter. 
 
 V.  How  shall  they  be  raised  incorruptible  ? 
 "For  this  you  must  know,  that  the  Apostle  here  treats  of 
 principally  the  resurrection  of  the  Saints,  including  the  other 
 under  it,  who  shall  be  raised  incorruptible. 
 
 1.  In  their  souls.  Those  corruptions  of  their  souls  that 
 here  often  foiled  them,  they  there  shall  have  a  perfect  con- 
 quest over ;  their  souls  being  there  wrought  up  into  an 
 exact  conformity  to  the  will  of  God,  and  so  emptied  of  all 
 corruptions,  and  blessed  with  all  perfections.  Hence  it  is 
 that  the  Apostle,  pressing  after  perfection  of  life,  labours  to 
 
Thesaurus  Theologicus, 
 
 499 
 
 "attain  unto  the  resurrection  of  the  dead;"  that  is,  he  Philip.  3. 
 laboured  after  that  perfection  whilst  he  enjoyed  this  life, 
 which  the  Saints  enjoy  when  raised  up  from  death. 
 
 2.  In  body.    As  our  souls  shall  be  void  of  all  corruptions, 
 so  shall  our  bodies  be  of  all  imperfections.    Here  they  are 
 subject  to  many,  but  there  to  no  destroying  sickness  and 
 predominant  corruptions ;  for  these  our  vile  bodies  shall  be 
 made  like  unto  Christ's  glorious  body.    Yea,  what  is  sown  Philip.  3. 
 a  natural  shall  be  raised  a  spiritual  body,  that  is,  it  shall  be  15 
 such  a  body  as  shall  not  any  longer  be  a  domineering 44- 
 master,  but  a  faithful  servant  to  the  soul ;  it  shall  not  any 
 longer  be  a  clog  to  us  in  the  performance  of  duties  to  God, 
 
 but  it  shall  be  as  quick,  agile,  and  subservient,  as  if  it  was 
 advanced  beyond  the  degree  of  a  body,  and  had  commenced 
 a  soul.  And  so,  ver.  42,  "  It  is  sown  in  corruption,  but  it 
 shall  be  raised  in  incorruption ;"  that  is,  those  corruptions 
 and  humours  which  once  reigned  over  it  shall  now  be 
 banished  from  it,  and  that  which  is  here  corruptible  shall 
 there  be  clothed  with  incorruption,  ver.  53  ;  so  that  when 
 they  are  once  raised  from  death  they  shall  never  more  be 
 subject  to  it,  but  shall  live  with  their  souls  for  evermore. 
 
 3.  In  their  happiness.  As  their  souls  and  bodies,  so 
 shall  their  happiness,  too,  there  put  on  incorruption,  so  that 
 what  they  enjoy  shall  be  continued  to  them  without  inter- 
 ruption for  evermore.  There  shall  be  no  crosses  in  their 
 relations,  no  losses  in  their  possessions,  no  disgrace  in  their 
 honours,  no  fears  in  their  preferments,  no  sicknesses  in  their 
 bodies,  no  imperfections  in  their  souls,  no  misapprehensions 
 in  their  minds,  no  irregularities  in  their  affections,  no  sorrow 
 in  their  joys,  no  gall  in  their  cups,  no  bitterness  in  their 
 sweets,  no  darkness  in  their  light,  not  one  drop  of  misery  in 
 the  whole  ocean  of  happiness  they  shall  enjoy. 
 
 VI.  What  is  here  to  be  understood  by  the  last  words, 
 and  we  shall  he  changed? 
 
 Why,  the  Apostle  is  here  speaking  of  those  who  shall  be 
 alive  at  the  coming  of  our  Saviour  unto  judgment,  and 
 looking  upon  himself  as  living  in  the  last  times,  he  puts 
 himself  into  their  number ;  and,  therefore,  having  in  the 
 foregoing  verse  shewed  that  they  shall  not  sleep  or  die,  but 
 he  changed;  in  this  he  asserts  it  again  of  them,  and  of 
 
500 
 
 Thesaurus  Theologicus. 
 
 himself  amongst  them,  that  the  trumpet  shall  sound,  and  the 
 dead  shall  be  raised  incorruptible,  and  we  (who  remain  alive 
 at  that  day)  shall  be  changed.  That  is,  our  bodies  shall 
 know  no  such  thing  as  rotting  in  their  graves,  or  being 
 eaten  up  of  worms,  but  shall  immediately  launch  out  with 
 our  souls  into  the  vast  ocean  of  eternity.  This,  I  say,  I 
 look  upon  as  the  true  purport  and  sense  of  the  words, 
 though  we  may  take  them,  in  a  larger  sense,  for  our  change 
 from  life  to  death,  at  which  time  there  are  many  things  we 
 shall  be  changed  in.    I  shall  name  but  two. 
 
 1.  Our  opinions.  We  shall  think  otherwise  of  all,  or 
 most  things,  when  dead,  than  whilst  we  are  alive.  Here 
 we  are  apt  to  look  upon  sin  as  amiable,  and  grace  is  not 
 desirable  ;  upon  the  happiness  of  heaven  as  not  worth  the 
 looking  after,  and  holiness  upon  earth  as  more  ado  than 
 needs.  Here  we  think  sumptuous  houses  and  large  pos- 
 sessions excel  Christ  with  all  His  possessions  ;  and  that  if  we 
 can  but  be  preferred  to  honours  in  this,  it  is  no  matter  for 
 the  glory  of  the  world  to  come.  But  when  we  are  once 
 dead,  our  judgments  shall  be  presently  changed;  and  we  that 
 once  esteemed  all  things  before  God,  shall  look  upon  God 
 as  to  be  esteemed  above  all  things  ;  thinking  and  looking 
 upon  sin  as  sinful,  upon  profaneness  as  madness,  upon  cark- 
 ing  cares  as  tormenting  dreams,  upon  carnal  pleasures  as 
 sugared  poison,  upon  popular  honour  as  a  painted  shadow, 
 upon  covetousness  as  idolatry,  and  upon  all  things  besides 
 God  as  nothing  in  comparison  of  Him. 
 
 2.  Our  conditions.  A  Dives  in  this,  may  become  a  Laza- 
 rus in  the  other  world ;  and  a  Lazarus  here,  a  Dives  there. 
 Many  that  had  nothing  upon  earth  shall  have  all  things  in 
 heaven  ;  and  such  as  enjoysd  all  things  upon  earth  have 
 nothing  to  enjoy  in  hell.  The  poor,  in  time,  may  prove 
 rich  to  eternity  ;  and  they  poor  to  eternity  who  were  rich  in 
 time.  And  thus  shall  vain  man's  condition  be  turned  upside 
 down.  Now,  perhaps,  thou  swimmest  in  a  deluge  of  carnal 
 pleasures  ;  but  there  thou  mayest  not  have  a  drop  of  water 
 to  cool  thy  inflamed  tongue.  Here,  perhaps,  thou  hast  thy 
 chambers  adorned  with  the  richest  tapestry  ;  but  there  thy 
 chambers  of  death  shall  be  hung  about  with  nothing  but  the 
 mournful  sables  of  eternal  darkness.    Here  thou  mayest 
 
Th esa urns  TIi eotog icus. 
 
 501 
 
 be  lift  up  to  popular  dignities,  but  there  thrown  down 
 into  infernal  misery.  Here  thou  mayest  lie  each  night 
 upon  a  bed  of  down,  but  there  have  nothing  but  a  bed 
 of  flames  to  roll  thyself  upon  for  ever.  And  so  on  the 
 other  side.  Now,  perhaps,  thou  dwellest  in  a  sorry  cot- 
 tage ;  but  hereafter  thou  mayest  have  a  glorious  palace,  even 
 eternal  mansions  to  dwell  in.  Here,  perhaps,  thou  hast 
 scarce  a  drop  of  beer  to  quench  thy  thirst ;  but  hereafter 
 mayest  have  rivers  of  pleasures  to  satisfy  thy  soul.  Many 
 that  are  scorned  by  men  are  honoured  by  God  ;  and  many  of 
 them  that  have  nothing  to  enjoy  in  time,  shall  have  all 
 things  to  enjoy  to  all  eternity.  And  thus  shall  we  be 
 changed  in  our  opinions  and  conditions  when  once  arrived  at 
 the  other  world. 
 Use. 
 
 I.  Consolation  to  all  that  have  lost  any  relations  in  ge- 
 neral, and  to  the  relations  of  this  our  deceased  brother  in 
 particular.  Methinks  this  doctrine  drops  as  so  much  spi- 
 ritual manna  from  heaven  to  revive  your  sinking  spirits. 
 Did  you  use  to  be  sorry  when  he  was  asleep  ?  No,  be- 
 cause you  knew  he  would  awake.  Why,  let  me  tell  you, 
 your  relation  is  not  dead,  but  asleep,  and  shall  as  certainly 
 awake  in  the  bright  morning  of  the  resurrection,  as  he  now 
 sleepeth  in  this  the  black  night  of  his  dissolution.  Suppose 
 at  his  departure  hence  he  had  gone  into  a  far  but  fine 
 country,  where  you  should  not  see  him  of  a  long  time,  but 
 howsoever  you  might  hear  he  was  in  life,  health,  and  pros- 
 perity, and  that  one  day  you  were  certain  to  behold  his  face 
 again,  would  not  this  be  a  great  comfort  and  refreshment 
 to  your  souls  ?  Why,  my  beloved,  when  he  died  he  did  but 
 go  into  a  far  country,  and  a  very  fine  one  too,  where, 
 though  you  cannot  see  him  for  the  present,  yet  you  cannot 
 but  believe  him  to  be  in  health,  life,  and  greater  prosperity 
 than  ever  he  here  enjoyed.  For  as  really  as  his  body  lies 
 dead  before  us,  is  his  soul  alive  to  God,  rejoicing,  we  hope, 
 himself  in  the  arms  of  divine  love,  whilst  we  are  feeding 
 ourselves  upon  the  husks  of  creature-comforts.  But  you  will 
 say  you  cannot  see  him,  and  therefore  you  cannot  but  grieve 
 for  him.  Not  see  him!  You  could  not  see  him  when  he 
 was  in  one  place  and  you  in  another,  yet  you  could  then 
 
502 
 
 Thesaurus  Theologicus. 
 
 comfort  yourselves  ere  long  you  should  behold  his  face 
 again.  Why,  he  is  but  in  one  place  and  you  in  another. 
 Yea,  we  hope,  in  God's  higher  house  in  heaven,  whilst  you 
 are  here  in  this  His  house  on  earth.  But  be  of  good  com- 
 fort, and  in  the  multitude  of  your  thoughts  within  you,  let 
 this  refresh  your  soul,  that  though  you  do  not  see  him  now, 
 yet  you  shall  hereafter,  and  that  he  shall  as  really  be  raised 
 from  the  grave  as  ever  he  shall  be  carried  to  it.  For  the 
 trumpet  shall  sound,  and  the  dead  shall  be  raised  incorruptible, 
 and  we  shall  be  changed. 
 II.  Exhortation. 
 
 1.  Be  constant  in  your  meditations  upon  the  resur- 
 
 rection. 
 
 2.  Be  diligent  in  your  preparations  for  it. 
 
 And  as  you  desire  to  be  in  readiness  when  the  trump 
 sounds,  let  me  exhort  you, 
 
 1.  To  live  like  God's  creatures,  like  none  of  your  own. 
 
 2.  Live  like  changing  creatures,  whose  mountain  may 
 stand  strong  now,  but  ere  long  may  be  tumbled  upside 
 down. 
 
 3.  Live  like  dying  creatures  ;  be  daily  living  as  daily 
 dying. 
 
 4.  Live  like  rising  creatures,  as  those  who  one  day  shall 
 rise  up  to  life,  as  really  as  ever  you  fall  down  to  death. 
 
 5.  Live  like  creatures  ready  each  moment  to  appear  be- 
 fore your  Maker.  Always  live  as  thou  desirest  to  be  found 
 living  when  death  comes  to  summon  thee  to  appear  before 
 the  tribunal  of  the  Most  High  God.  Think,  speak,  act, 
 pray,  hear,  as  if  thou  wert  just  ready  to  give  up  thy  account 
 to  the  great  God,  of  all  thy  thoughts,  and  words,  and 
 actions,  &c. 
 
 6.  Live  on  earth  as  you  hope  to  live  in  heaven  ;  antedate 
 the  happiness  of  heaven,  by  following  holiness  upon  earth. 
 
 My  brethren,  our  days  are  short,  our  work  is  great,  our 
 sun  is  setting,  death  is  hastening  to  put  a  period  to  all  our 
 works.  Or,  howsoever,  if  we  be  not  dissolved,  we  must  be 
 changed,  and  how  soon  none  of  us  can  tell ;  only  this  we 
 know,  it  will  be  done  in  the  twinkling  of  an  eye.  So  that  we 
 cannot  promise  ourselves  to  live  one  moment  longer  than 
 just  we  see  ourselves  alive.    I  cannot  promise  myself  to 
 
Thesaurus  Theologicus. 
 
 503 
 
 speak  this  sentence  out  to  you,  neither  can  you  promise 
 yourselves  to  hear  this  sentence  out  from  me ;  for  before  I 
 have  spoken,  or  you  have  heard  these  words,  we  may  all  be 
 standing  in  another  world,  before  the  judgment-seat  of 
 Christ.  And  thus  do  we  all  stand  upon  the  very  brink 
 of  eternity,  ready  every  moment  to  launch  into  it.  Oh  ! 
 lavish  not  out  therefore  your  golden  opportunity,  but  whilst 
 you  find  yourselves  alive  prepare  yourselves  for  death,  that 
 so  dying  preparedly  you  may  rise  joyfully,  and  live  with 
 God  eternally. 
 
 And,  in  the  conclusion  of  all,  I  know  you  expect,  my 
 brethren,  that  I  should  speak  something  concerning  the 
 manner  of  his  life  amongst  us,  whose  death  is  now  a  cele- 
 brating by  us ;  but  I  believe  many,  yea,  most  of  you,  have 
 had  the  happiness  of  his  acquaintance  longer,  and  therefore 
 able  to  do  it  better,  than  myself;  only  thus  much  I  dare  say 
 of  him,  that  he  was  one  who  did  not  use  to  sound  a  trumpet 
 at  the  giving  his  alms  when  he  was  alive,  and  therefore,  I 
 believe,  if  he  knew  it,  would  be  loath  that  I  should  sound  it 
 now  he  is  dead.  Give  me  leave  in  general  to  say,  if  any  of 
 you  be  ignorant  of  his  life,  to  send  you  to  those  who  shall 
 thoroughly  acquaint  you  with  it.  Would  you  know  his 
 charity?  Go  to  the  poor  of  all  places  wheresoever  he  lived, 
 and  if  their  purses  and  bellies  were  not  the  coffers  where  he 
 laid  much  of  his  treasure  in,  tell  me  I  was  not  acquainted 
 with  him,  and  then  expect  not  that  I  should  speak  any  thing- 
 concerning  him.  "Would  you  know  his  piety  and  love  to 
 the  ordinances  of  God  ?  Ask  his  house  whether  he  was  not 
 constant  in  the  performance  of  family  duties,  calling  his 
 family  twice  each  day  together,  and  pouring  forth  his  soul 
 with  them  unto  God,  and  then  retiring  to  his  private  medi- 
 tations. And  ask  the  whole  parish,  whether  there  was  ever 
 a  sermon  preached  here,  and  he,  if  in  the  parish  and  well, 
 did  not  come  for  his  share  in  it?  Would  you  know  his 
 honesty  and  faithful  dealing  in  his  calling?  Ask  all  that 
 ever  had  any  thing  to  do  with  him,  and  they  will  give  you 
 a  sufficient  character  of  him.  Would  you  know  his  real 
 love  to,  and  tender  care  of,  all  his  relations  ?  I  am  sure  there 
 are  none  of  his  relations  but  have  abundant  experience  of  it, 
 and  therefore  cannot  but  give  you  a  sufficient  testimonial 
 
504 
 
 Thesaurus  Theologicus. 
 
 for  it.  In  a  word,  would  you  know  his  humility,  his  con- 
 tentedness,  his  liberality,  his  heavenly-mindedness,  or  any 
 other  grace  which  God  had  implanted  in  him?  Ask  but  any 
 that  ever  were  acquainted  with  him,  and  they  will  tell  you 
 how  constantly  these  graces  were  put  into  practice  by  him. 
 But  why  should  we  be  speaking  his  praises  upon  earth,  who 
 is  now  singing  forth  the  praises  of  God  in  heaven  ?  He,  we 
 have  good  ground  to  hope,  hath  received  praise  from  God, 
 and  therefore  stands  not  in  need  of  praise  from  men.  Nei- 
 ther hath  any  thing  been  spoken  only  for  his  commendation 
 who  is  dead,  but  principally  for  your  imitation  who  are 
 alive,  that  you  might  do  as  he  did  on  earth,  that  so  you 
 may  be  where  he  is,  in  heaven —  I  say  in  heaven,  where  we 
 have  cause  to  believe  his  soul  is  shining  before  God,  whilst 
 his  body  is  lying  before  us. 
 
 And  oh,  my  brethren,  that  you  and  I  could  be  persuaded, 
 this  evening,  to  give  up  ourselves  to  Him  who,  one  day,  thus 
 will  take  our  souls  from  us  ;  that  we  might  walk  in  the 
 ways  of  holiness  here,  and  so  come  to  the  joys  of  happiness 
 hereafter ;  that  when  our  bodies  shall  lie  in  the  same  pos- 
 ture as  his  doth,  our  souls  may  enjoy  the  same  glory  that 
 he  hath ;  where  all  tears  shall  be  wiped  from  our  eyes,  all 
 sorrow  taken  out  of  our  hearts,  ail  imperfections  from  our 
 minds,  all  aches  from  our  bodies;  and  that  which  is  the 
 brightest  jewel  in  the  crown  of  glory,  all  sin  shall  be  banished 
 from  our  souls  ;  and  we  shall  take  our  fill  of  love  and  joy, 
 triumphing  in  the  praises  of  our  glorious  Maker,  rejoicing 
 in  the  bosom  of  our  gracious  Father,  and  solacing  ourselves 
 with  those  heart-refreshments  and  soul-ravishments  which 
 shall  transport  our  blessed  spirits  unto  all  eternity. 
 
Thesaurus  Theologicits. 
 
 505 
 
 A 
 
 FUNERAL  SERMON, 
 
 PANEGYRICAL. 
 
 Revelations  xiv.  13. 
 
 /  heard  a  voice  from  heaven,  saying,  Write ;  From  hence- 
 forth blessed  are  the  dead  which  die  in  the  Lord,  &c. 
 
 I  suppose  none  of  you  are  ignorant  of  the  sad  occasion  of 
 our  present  assembling,  and  that  it  is  not  to  celebrate  this 
 funeral  obsequies  of  our  deceased  brother,  for  it  was  abso- 
 lutely necessary  he  should  be,  as  he  was,  interred  before 
 now ;  and  therefore  we  are  rather  met  to  celebrate  his 
 memory,  that  he  may  be  as  great  an  enticement  to  virtue 
 now  he  is  dead,  that  he  was  an  example  of  it  whilst  he 
 lived  ;  for  what  greater  encouragement  can  there  be  to 
 virtue  in  this  life  than  a  serious  consideration  of  its  reward 
 in  the  world  to  come?  Let  us  therefore,  for  a  while,  leave 
 the  puffing  vanities  of  this  transient  life,  and  go  up  and  take 
 a  view  of  the  new  Jerusalem  which  is  above,  and  where,  we 
 have  just  grounds  to  believe,  our  deceased  brother  is  now  a 
 glorious  inhabitant ;  for  that  all  which  die  in  the  Lord  are 
 blessed  in  the  world  to  come,  we  are  here  assured  by  a  voice 
 from  heaven,  And  I  heard  a  voice  from  heaven,  Sec. 
 
 Thus  we  have  had  a  transient  glimpse  of  the  blessedness 
 of  such  as  die  in  the  Lord ;  and,  verily,  all  that  die  in  the 
 profession  of  the  Christian  faith,  the  laws  of  charity  and  of 
 our  religion  command  us  to  believe  and  hope  they  die  in 
 
506  Thesaurus  TJieologicus. 
 
 the  Lord,  and  by  consequence  are  partakers  of  this  promised 
 [Can.  13.  felicity.  Hence  it  was  that  the  first  council  at  Nice,  long 
 duTn. Sm.i.  ago,  decreed  "that  whosoever  desired  it,  and  thereby  pro- 
 p.  330.]  fessecl  his  faith  in  Christ,  should  not  be  denied  his  tpodiov" 
 viz.  "  the  blessed  Eucharist,  whereby  he  might  be  the  better 
 strengthened  to  travel  to  the  mansions  of  glory."  And  hence 
 also,  I  suppose,  it  is  that  our  Church  hath  prudently  ordered 
 that  the  words  of  my  text  be  read  at  the  burial  of  each 
 deceased  Christian  amongst  us,  thereby  to  testify  our  belief 
 and  hope  that  he,  being  dead  in  the  Lord,  is  blessed  with 
 Him ;  yet,  I  must  confess,  there  are  some  whom  we  may 
 have  stronger  grounds  to  believe  to  be  happy  after  death 
 than  we  have  of  others,  viz.  such  as  whilst  they  are  here 
 below  do  more  visibly  perform  the  conditions  required  by 
 the  gospel,  in  order  to  our  partaking  of  the  promises  which 
 are  made  in  it ;  amongst  whom  I  cannot,  I  dare  not,  but 
 reckon  our  deceased  brother,  concerning  whom,  therefore,  I 
 think  it  not  convenient  only,  but  necessary,  I  should  add 
 something. 
 
 It  is  true  I  scarce  ever,  before  now,  could  be  persuaded  to 
 speak  much  in  commendation  of  the  dead,  as  still  fearing 
 lest  I  might  speak  too  much;  but,  in  giving  you  a  relation 
 of  this  incomparable  person,  I  need  fear  no  hyperbole,  unless 
 it  be  meiosis,  being  conscious  to  myself,  that  if  I  offend  on 
 either  part,  it  will  be  in  defect  rather  than  excess ;  especially 
 considering  how  exemplary  he  was  in  his  piety  towards  God 
 and  loyalty  to  his  sovereign,  in  his  dutifulness  towards  his 
 parents,  and  his  Christian  and  humble  carriage  towards  all 
 men,  together  with  all  the  other  glorious  virtues  wherewith 
 his  precious  soul  was  decked  and  his  life  adorned.  I  should 
 be  injurious  to  him,  but  much  more  to  you,  should  I  suffer 
 his  virtues  to  be  buried  in  oblivion,  and  not  rather  display 
 them,  at  least  in  part,  before  you,  that  they  may  excite  and 
 stir  you  up  to  be  and  to  do  like  him ;  and,  I  assure  you,  I 
 shall  say  no  more  than  what  I  am  either  certain  of  upon  my 
 own  personal  knowledge,  or  have  received  from  such  as 
 have  been  the  ear-  and  eye-witnesses  of  his  words  and 
 actions. 
 
 Last  Tuesday,  therefore,  being  the  26th  of  this  present 
 July,  before  his  third  climaterical  year  was  half  expired,  he 
 
Thesaurus  Theoloyicus. 
 
 507 
 
 left  us  feeding  upon  husks  with  the  swine  here  below,  to  go 
 to  his  Father's  house,  and  so  was  actually  possessed  of  the 
 inheritance  purchased  for  him  in  heaven  before  he  could 
 have  been  admitted  unto  that  he  was  born  to  here  ;  and  yet 
 in  this  little  (alas  !  very  little)  time  that  he  stood  candidate 
 for  the  crown  of  glory,  he  outstripped  many  grey  heads 
 amongst  you,  having  attained  to  more  grace  and  virtue  than 
 many  who  have  lived  his  years  thrice  told  ever  so  much  as 
 thought  of  or  desired.  His  parents,  from  his  birth  to  his 
 death,  never  restrained  him  of  his  liberty,  which,  notwith- 
 standing, he  was  so  far  from  abusing  to  licentiousness,  that 
 he  made  it  a  continual  spur  to  his  greater  devotion  to  God 
 and  submission  to  them ;  insomuch  that  as  they,  like  indul- 
 gent parents,  were  never  known  to  cross  him,  so  he,  like  an 
 obedient  son,  was  never  observed  to  cross  them  in  the  least; 
 but  if  they  ever  affected  any  thing  which  at  first  sight 
 seemed  contrary  to  his  present  inclinations,  he  had  attained 
 that  strange  power  over  himself,  that  he  would  presently 
 turn  the  stream  of  his  own  inclinations  into  the  same  chan- 
 nel where  he  observed  theirs  to  run. 
 
 Nay,  happy  man,  so  great  a  command  he  had  of  his  own 
 passions,  that  he  could  never  be  discerned  to  be  in  any,  by 
 those  who  daily  attended  on  him  ;  insomuch,  that  in  his  law- 
 ful recreations  (for  he  never  used  any  other,  and  them  but 
 rarely)  such  accidents  as  would  cause  others  to  swell  and 
 rage,  could  never  so  much  as  move  him  ;  but  whatsoever 
 happened,  he  was  still  in  one  and  the  self-same  even  and 
 composed  temper. 
 
 And  if  ever  he  was  more  earnest  than  ordinary,  it  was  in 
 a  good  cause,  even  when  he  happened  to  discourse  with  any 
 in  the  church's  behalf,  which  he  was  always  a  zealous  pro- 
 moter of :  and  still  with  that  gravity  and  becoming  modesty 
 that  he  could  offend  none,  but  might  justly  have  gained 
 many ;  and  that  by  his  example,  as  well  as  discourse,  being 
 a  constant  attendant  upon  the  public  ordinances. 
 
 Ambitious  I  confess  he  was ;  but  that  which  in  others  is  a 
 sin,  in  him  was  a  noble  virtue :  for  all  the  ambition  that  ever 
 could  be  observed  in  him,  was  only  that  he  might  be  service- 
 able in  his  generation ;  and  he  hath  been  often  heard  to  say, 
 That  he  esteemed  himself  unfortunate,  that  he  could  not  do 
 
508 
 
 Thesaurus  Tlieologicus. 
 
 his  king  and  country  service.  And,  some  few  days  before 
 his  fatal  sickness  seized  upon  him,  discoursing  of  the  present 
 government  with  more  than  ordinary  zeal,  uttered  these 
 words,  If  all  the  hairs  of  my  head  were  so  many  lives,  I  could 
 freely  lay  them  down  to  serve  my  king  and  country.  Hence  it 
 was,  that  whilst  others  of  his  rank  and  quality  have  been  in- 
 dulging their  pampered  flesh  in  carnal  pleasures  and  sensual 
 delights,  he  hath  still  been  in  his  closet,  performing  his  devo- 
 tions to  the  Most  High,  with  whom  he  now  is ;  or  else  in 
 his  study,  sucking  in  those  languages,  arts,  and  sciences 
 (wherein  he  had  made  very  great  proficiency)  which  might 
 make  him  more  capable  of  understanding  the  intrigues  of 
 state,  and  more  able  to  manage  whatsoever  public  trust 
 should  ever  be  reposed  in  him,  for  the  honour  of  his  sovereign, 
 and  the  benefit  of  his  country. 
 
 A  company-keeper  I  confess  he  was,  but  it  was  with  his 
 own  parents,  in  whose  society  he  still  took  more  solid  plea- 
 sure and  satisfaction,  than  our  jovial  blades  ever  did,  or  can 
 do,  in  their  foolish  and  boon  companions:  and  so  he  crossed 
 the  old  proverb,  That  father  and  son  can  never  make  good 
 company.  But  whether  conversing  with  his  parents,  or 
 others,  none  can  sa}T,  they  ever  heard  an  oath,  no,  not  so  much 
 as  an  undecent  expression  fall  from  him  ;  but  though  heir  to 
 so  ancient  and  noble  a  family,  and  so  great  an  estate,  though 
 in  strength  of  body,  and  in  the  vigour  of  his  youth,  he  still 
 carried  himself  with  that  gravity,  modesty,  charity,  meek- 
 ness, and  humility  towards  all,  that  he  may  justly  be  a  pat- 
 tern to  the  gentry,  not  only  of  the  present,  but  of  all  succeed- 
 ing ages.  Especially  considering,  that  of  all  those  who  had 
 the  happiness  to  be  acquainted  with  him  most  intimately, 
 none  could  ever  see,  or  say.  that  he  was  addicted  to  any  vice. 
 And  yet  himself  was  all  along  so  sensible  of  his  own  inward 
 misdemeanors  and  natural  imperfections,  that,  upon  that 
 account,  not  long  before  his  death,  he,  disputing  with  one  of 
 a  contrary  opinion,  asserted,  That  none  can  he  assured  of  their 
 future  happiness,  by  reason  of  their  present  infirmity :  And 
 therefore,  upon  his  death-bed,  being  asked  how  he  hoped  to 
 be  saved,  his  answer  was,  Only  by  relying  upon  Jesus  Christ. 
 
 And,  verily,  of  this  his  precedent  pious  and  devout  life,  he 
 found  the  benefit  and  comfort  when  approaching  unto  death. 
 
Thesaurus  Theologians. 
 
 509 
 
 For  notwithstanding  there  was  nothing  in  this  life  that  was 
 ever  denied  him,  but  he  always  enjoyed  what  this  world  was 
 able  to  afford  him,  yet  in  all  his  sicknesses  he  was  never  ob- 
 served to  desire  the  pleasures  of  this  world  any  longer,  but 
 still  his  discourse  ran  upon,  and  his  desires  were  carried  after, 
 the  happiness  of  the  world  to  come.  And  for  the  confirm- 
 ing of  his  hope  in  it,  he  desired  the  eighth  of  the  Romans  to 
 be  read  to  him  ;  and  for  that  end,  I  think,  he  could  scarce 
 have  chosen  any  other  chapter  more  fit  to  be  read  to  him  in 
 all  the  Bible.  In  the  reading  whereof  he  still  desired  them 
 to  pause  a  while,  that  he  might  exercise  his  meditations  upon 
 what  was  read  ;  and  therefore,  when  he  came  to  verses  33 
 and  34  (methinks  I  see  how  his  soul  triumphed  in  the  mer- 
 cies of  God,  and  in  the  merits  of  our  blessed  Lord  and 
 Saviour  Jesus  Christ),  which  so  encouraged  and  confirmed 
 his  departing  soul,  that  when  a  stander-by  in  a  Christian 
 manner  advised  him  not  to  be  discouraged  at  death,  he  with 
 an  holy  scorn,  as  contemning  the  advice,  replied,  What!  dis- 
 couraged now  I  am  going  to  my  Saviour?  And  when  he  was 
 just  ready  to  give  up  the  ghost,  being  desired  to  call  upon 
 God,  he  answered,  In  Him  alone  is  my  trust:  And  having 
 said  those  words,  immediately  turning  himself,  he  resigned 
 his  soul  into  the  hands  of  Christ ;  where  we  will  now  leave 
 him,  solacing  himself  in  the  vision  and  fruition  of  thechiefest 
 good,  and  joining  with  the  glorious  choristers  above,  in 
 warbling  out  that  celestial  anthem,  or,  howsoever,  some 
 other  to  the  same  intent  and  purpose, 
 
 Glory  be  to  the  Father,  and  the  Son,  and  the  Holy 
 Ghost ; 
 
 As  it  was  in  the  beginning,  is  now,  and  ever  shall  be : 
 WorM  without  end.  Amen. 
 
510 
 
 Thesaurus  Theologicus. 
 
 A  SERMON 
 
 PREACHED   BEFORE  THE  SONS   OF  THE 
 CLERGY. 
 
 Matthew  v.  16. 
 
 Let  your  light  so  shine  before  men,  that  they  may  see 
 your  good  works,  and  glorify  your  Father  which  is  in 
 heaven. 
 
 We  are  here  met  together  at  this  time  in  a  double  capa- 
 city, as  members  of  Christ's  church,  and  as  sons  of  His  clergy. 
 His  clergy,  I  say ;  for  all  that  are  admitted  into  holy  orders, 
 and  so  to  the  sacred  ministry  of  His  church,  are  properly  His 
 KXriPog,  His  lot  and  portion,  separate  from  the  rest  of  man- 
 kind, and  set  apart  wholly  for  His  service.  Which  having 
 been  the  case  of  our  respective  fathers,  we,  their  children, 
 should  look  upon  ourselves  as  nearly  related  to  Christ,  upon 
 that  account,  and  more  highly  obliged  in  our  several  places 
 and  callings  to  serve  and  honour  Him,  who  was  pleased  to 
 honour  our  parents,  so  far  as  to  employ  them  in  His  more  im- 
 mediate service,  and  to  make  them  the  instruments  in  His 
 hand  to  open  men's  eyes,  and  to  turn  them  from  darkness  to 
 light,  from  the  power  of  Satan  unto  God.  And  amongst 
 the  many  services  which  we  owe  to  this  our  fathers,  as  well 
 as  our  own  great  Lord  and  Master,  it  is  not  the  least,  to  take 
 care  of  such  widows  and  orphans  which  any  of  those  who 
 served  Him  in  the  same  capacity  as  our  fathers  did,  have 
 left  behind  them,  destitute  of  any  other  maintenance  than 
 what  He  hath  allotted  them  out  of  the  abundance  which  He, 
 
Thesaurus  Theologicus. 
 
 511 
 
 for  that  and  such  like  purposes,  hath  put  into  ours  and  other 
 men's  hands. 
 
 For  the  better  performance  of  which  great  and  necessary 
 duty  it  hath  pleased  our  gracious  sovereign,  by  his  letters 
 patent,  to  make  us  a  body  politic  or  corporate,  by  the  name 
 of  The  Governors  of  the  Charity  for  the  Relief  of  Poor 
 Widows  and  Children  of  Clergymen ;  which  title  shews  it  to 
 be  a  very  high  and  honourable,  a  truly  Christian  society  or 
 corporation,  in  that  the  end  of  its  institution  is  only  to  do 
 good.  There  are  other  companies  and  corporations  in  this 
 city,  which  are  made  such  only  for  the  better  management 
 of  the  several  trades  and  worldly  mysteries  which  are  exer- 
 cised in  it ;  but  this  is  instituted  purely  upon  a  pious  and 
 charitable  account,  for  the  better  management  of  good  works, 
 and  so  for  the  exercise  of  the  great  mystery  of  imitating  God 
 Himself,  in  doing  all  the  good  we  can  to  others.  Which 
 consideration  duly  weighed,  as  it  would  make  all  who  are 
 capable  of  it  ambitious  of  being  admitted  into  such  a  society, 
 so  it  would  make  those  who  are  already  admitted  into  it, 
 faithful  and  diligent  in  promoting  the  great  ends  of  its  insti- 
 tution, that  they  may  give  a  good  account  of  it,  not  only  to 
 the  visitors  which  his  majesty  hath  appointed,  but  likewise  to 
 Christ  Himself,  when  He  shall  hold  His  general  visitation 
 at  the  Last  Hay,  when  all  accompts  shall  be  audited. 
 
 And  as  the  only  end  of  establishing  this  corporation  was 
 for  the  better  governing  and  ordering  of  good  works,  so  the 
 great  end  of  our  assembling  together  at  this  time,  next  to 
 the  performing  our  devotions  to  Almighty  God,  is  that  we 
 may  be  excited  to  the  exercise  of  them ;  for  which  purpose, 
 therefore,  I  have  pitched  upon  these  words,  from  whence  to 
 demonstrate  to  you  how  much  you  are  obliged,  as  Chris- 
 tians, to  do  all  the  good  you  can  :  which  done,  it  will  be 
 easy  to  apply  it  to  our  present  occasion,  and  to  shew,  by  the 
 parity  of  reason,  what  obligations  lie  upon  you,  as  ye  are 
 the  sons  of  clergymen,  to  do  not  only  good  works  in  gene- 
 ral, but  these  also  in  particular,  which  this  corporation  is 
 appointed  and  empowered  to  govern  and  order  to  the  best 
 advantage. 
 
 Thus  now  we  see  how  much  they  who  profess  the  Chris- 
 tian religion  are  obliged,  by  the  religion  they  profess,  to  be 
 
512 
 
 Thesaurus  TJieologicus. 
 
 the  most  pious,  most  righteous,  most  charitable,  every  way 
 the  most  excellent  persons  upon  earth  ;  so  that  if  we  should 
 look  upon  ourselves  only  under  that  respect,  we  are  bound 
 to  exceed  all  of  any  other  profession  in  whatsoever  is  good 
 and  praiseworthy.  But  as  we  are  the  sons  of  clergymen, 
 we  have  some  peculiar  obligations  upon  us  to  be  and  to  do 
 good  more  than  others  :  as  Christians,  we  are  bound  to  be 
 the  best  of  men  ;  but  as  the  sons  of  clergymen,  by  the  parity 
 of  reason,  we  are  bound  to  be  the  best  of  Christians :  for, 
 
 1.  Our  fathers  being  Christ's  immediate,  and,  if  I  may  so 
 say,  domestic  servants,  it  is  to  be  supposed  that  they  were 
 always  doing  their  Master's  work,  and  strictly  observing  all 
 those  pious,  wise,  and  good  laws  that  He  set  before  them ; 
 by  which  means  we  had  a  better  example  of  virtue  and 
 goodness  than  other  Christians  usually  have.  So  that  we 
 cannot  pretend  to  follow  our  fathers'  steps,  except  we  walk 
 in  the  narrow  path  that  leads  to  bliss. 
 
 And  besides,  our  fathers  being  authorised  and  required 
 to  administer  the  means  of  grace  and  salvation  to  Christ's 
 flock,  we  who  were  bred  up  under  them  have  always  had 
 the  opportunity  of  enjoying  the  said  means,  having  from 
 our  infancy  been  trained  up  and  exercised  continually  in 
 them  ;  and  therefore,  unless  they  have  their  due  effect  upon 
 us,  we  shall  be  much  more  inexcusable  than  they  who  enjoy 
 them  only  now  and  then.  We  have  been  all  along  accus- 
 tomed to  praying  and  praising  God,  to  reading  the  Holy 
 Scriptures,  to  the  hearing  them  read  and  expounded  to  us, 
 and  to  the  receiving  the  mystical  body  and  blood  of  Christ 
 when  we  came  to  years  of  discretion  ;  and  so  true  religion 
 was  not  only  planted  in  us  at  first,  but  it  hath  been  continu- 
 ally watered  and  nourished  by  those  means  which  Christ 
 hath  appointed  for  that  end,  who  therefore  expects  that  we 
 bring  forth  much  fruit,  answerable  to  the  great  care  and 
 pains  that  He  hath  taken  with  us. 
 
 Especially  considering,  that  we  have  always  had  the  best 
 directions  and  instructions  given  us  what  to  believe  and  do 
 that  we  may  be  saved  ;  and  so  have  been  brought  up,  as 
 the  Apostle  speaks,  "  in  the  nurture  and  admonition  of  the 
 Lord,"  whereby  our  parts  have  been  enlarged,  our  gifts 
 improved,  and  our  natural  notions  of  God,  and  of  good  and 
 
Tit  esa  u  rus  1 7i  eologicus. 
 
 513 
 
 evil,  have  been  excited  and  quickened  in  us.  We  could  be 
 ignorant  of  no  truth  that  was  necessary  for  us  to  know,  but 
 we  were  presently  taught  it ;  we  could  neglect  no  duty,  but 
 we  were  put  in  mind  of  it ;  we  could  fall  into  no  vice,  but 
 we  were  reproved  for  it;  we  could  be  subject  to  no  tempta- 
 tion, but  we  were  still  forewarned,  and  so  forearmed,  against 
 it.  And  if,  after  all,  we  should  not  be  much  better  than 
 other  people,  we  may  be  justly  reputed  to  be  much  worse  — 
 so  obstinate  and  hard-hearted  that  the  most  powerful  in- 
 structions could  never  make  any  impression  upon  us.  But 
 if  we  come  short  of  others,  we  are  a  shame  both  to  our 
 religion  and  our  parents  too  ;  making  as  if  they  had  not 
 been  so  prudent  or  not  so  careful  as  they  ought  in  our 
 education  :  for  it  is  plain  that  the  sins  of  clergymen's  chil- 
 dren do,  in  a  more  than  ordinary  manner,  reflect  upon  their 
 parents;  insomuch  that  if  a  clergyman  have  unfaithful,  riot- 
 ous, or  unruly  children,  the  Apostle  makes  it  a  bar  to  his 
 being  ever  advanced  to  the  order  or  degree  of  a  bishop  in 
 the  Church,  as  taking  it  for  granted  that  they  who  cannot 
 govern  their  own  children  are  not  fit  to  be  intrusted  with 
 the  flock  of  Christ :  "  For  this  cause,"  saith  he  to  Titus,  Tit.  1.  5,  6. 
 "  left  I  thee  in  Crete,  that  thou  shouldst  set  in  order  the 
 things  that  are  wanting,  and  ordain  elders  in  every  city. 
 If  any  be  blameless,  the  husband  of  one  wife,  having 
 faithful  children,  not  accused  of  riot,  or  unruly." 
 
 In  which  words  there  are  two  things  very  observable 
 upon  this  occasion  :  first,  that  the  Apostle  here  asserts  our 
 legitimacy,  as  the  sons  of  clergymen,  against  all  the  imper- 
 tinent cavils  of  the  Church  of  Rome,  which  hath  the  con- 
 fidence to  condemn  the  marriage  of  the  clergy  as  unlawful, 
 notwithstanding  that  St.  Paul  here  doth  so  plainly  and 
 expressly  allow  and  approve  of  it.  But,  having  the  great 
 Apostle  himself  so  firmly  on  our  side,  we  need  not  matter 
 what  all  the  Papists  upon  earth  or  devils  in  hell  can  say 
 against  us. 
 
 But  then  we  must  observe,  withal,  what  it  is  that  the 
 Apostle  requires  of  us,  and  of  all  the  children  of  clergymen, 
 as  such,  in  an  especial  manner  above  other  people, — that  we 
 be  "  faithful,  not  accused  of  riot,  or  unruly." 
 
 First,  "  faithful ;"  that  is,  that  we  be  not  infidels  or  here- 
 in L 
 
.514 
 
 Th  esa it r?(s  Th eolog  icus . 
 
 tics,  but  true  believers,  orthodox  Christians,  rooted  and 
 established  in  the  faith  of  Christ,  as  it  is  revealed  to  us  in 
 the  Gospel  :  "  not  carried  to  and  fro  with  every  wind  of 
 doctrine,  but  holding  fast  the  form  of  sound  words,"  which 
 we  have  received  from  our  fathers,  and  they  from  Christ 
 and  His  Apostles  :  lest  otherwise  we  "  deny  the  faith"  which 
 our  fathers  preached,  and  so  be  "  worse  than  intidels." 
 
 And  as  we  must  be  "  faithful,"  so,  in  the  next  place,  "  not 
 accused  of  riot,"  or,  as  the  words  (Buj  h  ■/.oc-rr/o^iu  acuria;, 
 under  no  accusation  or  suspicion  of  riot  or  luxury,  excess  or 
 prodigality,  intemperance  or  debauchery  of  any  kind  ;  for 
 these  are  such  brutish  vices,  that  they  who  indulge  them- 
 selves in  them  are  not  worthy  to  be  called  the  sons  of  cler- 
 gymen, nor  scarce  of  men,  being  more  like  to  the  beasts  that 
 perish. 
 
 And  then,  in  the  last  place,  we  must  not  be  "  unruly," 
 KvjT&Vaxra,  not  headstrong  or  untractable,  not  refractory  or 
 rebellious  against  our  spiritual,  our  civil,  or  natural  parents; 
 but,  on  the  contrary,  we  must  be  loyal  to  the  king,  obedient 
 to  the  Church,  dutiful,  humble,  and  submissive  to  all  our 
 superiors  ;  yea,  so  far  as  to  exceed  all  others  as  much  as 
 possible  in  these  noble  and  truly  Christian  virtues,  for  this 
 the  Apostle  requires  of  the  sons  of  clergymen  in  an  especial 
 manner.  And  therefore  they  who  are  either  rebels  or  schis- 
 matics, or,  as  the  Apostle  here  expresseth  it  in  one  word, 
 "  unruly,"  or  ungovernable,  such  deserve  not  to  be  of  this 
 society,  which,  as  it  is  in  duty  bound,  so  I  hope  it  will 
 always  give  all  other  corporations  in  the  whole  kingdom  an 
 exact  pattern  and  example  of  steady  allegiance  to  the  king 
 and  conformity  to  the  Church  in  all  things. 
 
 These  are,  in  short,  those  excellent  qualifications  which 
 the  Apostle  is  pleased  to  instance  particularly  in,  as  neces- 
 sarily required  in  the  sons  of  clergymen  above  others,"  faith, 
 sobriety,"  and  "  obedience  to  governors  ;"  to  which  the  occa- 
 sion of  our  meeting  together  upon  this  day  requires  us  to 
 add  a  fourth,  and  that  is  charity  ;  which  is  a  duty  incum- 
 bent upon  us,  not  only  as  we  are  men  and  as  we  are  Chris- 
 tians, but  likewise  as  we  are  the  sons  of  clergymen,  incor- 
 porated, as  I  observed  before,  by  the  name  of  "  the  Go- 
 vernors of  the  Charity  for  the  Relief  of  Widows  and  Children 
 
Thesaurus  Theologians. 
 
 515 
 
 of  Clergymen."  In  which  title  of  our  corporation  there  are 
 as  many  arguments  almost  as  words,  exciting  us  to  the 
 exercise  of  this  virtue  upon  the  present  occasion  ;  for, 
 
 1.  It  is  charity  in  general,  "the  queen  of  graces,"  as  the 
 ancients  called  it,  or  rather  grace  itself,  as  the  word  signifies, 
 under  which  all  other  graces  are  comprehended,  and  without 
 which  there  can  be  no  such  thing;  as  grace  or  virtue  in  us. 
 
 2.  It  is  charity  for  the  relief  of  others,  which  is  a  high 
 commendation  of  it.  Charity  in  general  is  of  that  large 
 extent,  that  it  reaches  as  high  as  to  the  God  of  heaven,  and 
 as  far  as  to  all  the  creatures  upon  earth  that  bear  His  image, 
 whether  they  stand  in  any  need  or  no.  But  this  is  charity 
 for  the  relief  of  others'  necessities;  so  that  as  we  do  good, 
 others  receive  good  by  it,  we  supplying  their  wants,  as  well 
 as  fulfilling  our  own  duty ;  by  which  means  it  becomes  a 
 double  charity — charity  to  others,  as  well  as  in  ourselves. 
 
 Neither  is  it  for  the  relief  of  the  poor  in  general,  but  of 
 widows  and  orphans,  the  greatest  objects  of  charity  in  the 
 world,  as  being  not  only  in  want,  but  destitute  of  these  ordi- 
 nary means  whereby  they  should  be  supplied  ;  and  therefore 
 God  Himself  is  pleased  to  take  care  of  them  in  a  more 
 especial  manner  than  of  other  poor  people,  having  often 
 promised  to  be  "  a  father  to  the  fatherless,  and  a  husband  to 
 the  widow :"  so  that  by  our  relieving  them  we  do  not  only 
 imitate  God,  as  in  all  other  acts  of  charity,  but  we  act  under 
 Him,  and  in  His  stead,  being  subservient  to  Hirn  in  fulfilling 
 the  promises  which  He  hath  made  to  them  ;  which  is  cer- 
 tainly as  great  an  honour  as  it  is  a  duty. 
 
 Especially  considering  what  kind  of  widows  and  orphans 
 they  are  which  this  charity  is  designed  for,  even  those  of 
 clergymen,  persons  of  the  same  rank  and  order  with  our 
 fathers,  who,  having  spent  their  time  in  the  service  of  God, 
 and  finished  the  work  which  He  gave  them  to  do,  left  their 
 widows  and  children  to  be  maintained  by  the  providence  of 
 their  Maker  and  the  charity  of  good  people.  And  who  are 
 fitter  to  relieve  the  widows  and  children  of  clergymen  than 
 we,  who  are  the  children  of  clergymen  ourselves,  and  have 
 wherewithal  to  do  it,  and  therefore  have  it  that  we  might  do 
 it?  For  we,  as  well  as  they,  were  in  a  great  measure  main- 
 tained and  brought  up  by  the  revenues  of  the  Church  ;  all 
 
51G 
 
 Thesaurus  Theohgieus. 
 
 which  we  are  to  look  upon  as  one  common  fund  for  the 
 maintenance  of  God's  clergy  in  general,  and  of  those  who 
 depend  upon  them.  And  though  some  have  more  and 
 others  less  of  it,  all  ought,  some  way  or  other,  to  be  main- 
 tained out  of  it;  and  therefore  they  who  either  immediately, 
 by  inheriting  what  their  fathers  got,  or  else  occasionally,  by 
 being  put  out  to  some  trade  or  calling,  are  now  grown  rich 
 by  the  revenues  of  the  Church,  ought  out  of  their  abundance 
 to  supply  the  necessities  of  others,  and  to  express  their 
 thankfulness  to  God  for  what  they  have  by  a  liberal  con- 
 tribution to  the  widows  and  children  of  clergymen  that 
 want  it. 
 
 And,  for  your  encouragement  hereunto,  I  desire  you  to 
 consider,  in  the  last  place,  that  this  corporation  is  established 
 on  purpose  for  the  better  governing  and  ordering  of  such 
 charity  as  this  is.  So  that  you  cannot  now  make  that  blind 
 excuse,  that  you  do  not  know  how  it  will  be  disposed  of, 
 for  the  Society  is  now  so  settled,  that  there  cannot  be  any 
 fraud,  nor  scarce  so  much  as  a  mistake  in  the  management 
 of  it,  there  being  as  many  overseers  as  there  are  governors 
 in  it,  who,  as  they  would  not  if  they  could,  so  they  could  not 
 if  they  would,  embezzle  or  divert  your  charity  to  any  other 
 use  than  that  to  which  you  give  it,  even  to  the  relief  of 
 widows  and  children  of  clergymen. 
 
 Let  me  therefore  desire  you,  not  only  to  exercise  your 
 charity  upon  this  occasion,  but  to  do  it  to  the  utmost  of  your 
 power.  For  if  you  do  not  proportion  your  charity  to  your 
 estates,  God  may  justly  proportion  your  estates  to  your 
 charity,  and  make  you  unable  to  give  any  more  than  you 
 do,  seeing  you  are  not  willing  to  give  as  much  as  you  are 
 able. 
 
 I  shall  say  no  more,  but  only  desire  you  to  remember 
 your  Saviour's  words,  and  act  accordingly  upon  this  and  all 
 other  occasions  as  becomes  the  sons  of  God  and  of  His 
 [Matt.  5.  clergy.  Let  your  light  so  shine  before  men,  that  they  may 
 see  your  good  works,  and  glorify  your  Father  which  is  in 
 heaven. 
 
Thesaurus  Tlieologicus. 
 
 517 
 
 A  DISCOURSE  ON  CHURCH  MUSIC. 
 
 Psalm  cl.  5,  6.  ' 
 
 Praise  Him  upon  the  well-timed  cymbals  •  praise  Him 
 upon  the  loud  cymbals.  Let  every  thing  that  hath 
 breath  praise  the  Lord. 
 
 As  the  duty  of  praise  was  the  great  end  of  our  creation, 
 so  it  ought  to  be  the  principal  thing  in  our  devotion,  when- 
 soever we  come  into  the  house  of  God,  even  praise  and 
 honour  Him  in  whose  house  we  are,  by  acknowledging  His 
 greatness  and  glory  in  Himself,  His  power,  His  goodness, 
 and  His  mercy  towards  us.  Hence  it  is  that  a  great,  if  not 
 the  greatest,  part  of  our  Liturgy,  or  service  we  perform  to 
 God,  consists  of  confessions  of  Him,  psalms  and  hymns,  or 
 songs  of  praise  to  Him,  which  we  either  plainly  repeat,  or 
 else  sing  to  some  grave  tune  fitted  to  them,  which  was 
 always  reckoned  the  best  way  of  our  setting  forth  the  praises 
 of  God,  and  expressing  our  thankfulness  to  Him  ;  and 
 therefore  it  was  used  by  Christ,  by  His  Apostles,  and  by 
 His  Catholic  Church  ever  since,  and,  by  consequence,  by  ours 
 too.  And,  for  the  better  performance  of  so  considerable  a 
 part  of  the  worship  we  owe  to  God,  ours,  as  well  as  other 
 reformed  churches  beyond  the  sea,  hath,  ever  since  the  Re- 
 formation, retained  and  allowed  organs,  or  musical  instru- 
 ments, invented  and  fitted  for  so  solemn  an  occasion. 
 Which  being  now  erected  here,  and  considering  that  some 
 question  the  lawfulness,  others  are  ignorant  of  the  useful- 
 ness, of  such  instrumental  music  in  the  worship  and  service 
 
518 
 
 Thesaurus  Theuloyicus. 
 
 of  God,  I  shall  endeavour  briefly  to  explain  both  these 
 things  to  you. 
 
 First,  as  to  the  lawfulness  of  instrumental  music  in  the 
 service  of  God,  it  is  so  generally  acknowledged  by  the  re- 
 formed churches  in  other  places,  both  Lutherans  and  Calvin- 
 ists,  that  there  would  be  no  need  of  proving  it  any  where 
 else  but  in  England,  where  people  are  apt  to  scruple  every 
 thing  but  what  they  ought.  But  I  cannot  but  wonder,  how 
 they  who  use  vocal,  should,  notwithstanding,  question  the 
 lawfulness  of  instrumental  music  in  praising  God.  As  if 
 the  setting  or  singing  a  psalm  to  a  certain  tune  was  any 
 where  in  Scripture  commanded  or  allowed  more  than  the 
 playing  that  tune  upon  musical  instruments,  especially  con- 
 sidering how  constantly  it  was  practised  by  the  Church  of 
 God  under  the  old  law.  I  know  that  some  have  had  the 
 ignorance  to  fancy,  and  the  confidence  to  assert,  that  this 
 was  part  of  the  Levitical  or  ceremonial  law,  and  therefore 
 abrogated  by  Christ ;  which  is  so  great  a  mistake  and 
 falsehood,  that  I  cannot  imagine  how  any  man  of  common 
 sense  could  ever  dream  of  it ;  for  Moses,  in  all  the  Levitical 
 law,  never  so  much  as  once  makes  mention  of  any  such  thing. 
 Nay,  and  we  find  it  used  before  the  law  was  given ;  for 
 Miriam,  the  prophetess,  and  the  women  with  her,  sang 
 their  praises  to  God  with  timbrels,  which  were  instruments 
 Ex.  15.  20.  of  music,  so  soon  as  they  wrere  come  out  of  Egypt.  Neither 
 do  we  find  any  law  for  it,  but  the  law  of  nature  and  reason, 
 until  David's  time,  near  five  hundred  years  after  the  law 
 was  given,  who,  being  a  man  after  God's  own  heart,  the 
 sweet  psalmist  or  singer  of  Israel,  and  both  a  king  and 
 a  prophet  too,  it  cannot  be  imagined  that  he  should  ordain 
 any  thing  in  the  Church  but  what  was  very  lawful.  Then 
 we  may  infallibly  conclude  it  to  be  therefore  lawful,  because 
 he,  who  was  inspired  by  the  infallible  Spirit  of  God,  or- 
 dained it ;  for  as  we  read  that  he  commonly  used  it  himself, 
 as  1  Chron.  xiii.  6,  8 ;  xv.  28 ;  so  also  that  he  ordained  it, 
 2  Chron.  xxix.  27.  Yea,  it  is  also  expressly  said,  that  it 
 was  done  by  the  commandment  of  the  Lord,  ver.  25.  And 
 certainly  what  God  commanded  is  so  far  from  being  un- 
 lawful, that  it  becomes  a  duty  by  the  very  commandment. 
 And  hence  it  is  that  the  Church  of  God,  from  that  time,  did 
 
Thesaurus  llieologicus. 
 
 519 
 
 constantly  observe  it,  not  only  in  the  first,  but  likewise  in 
 the  second  temple.  And  the  same  was  continued  all  along  Ezra  3.  10. 
 until  our  Saviour's  time,  who,  constantly  frequenting  the  31, 36. 
 public  worship  of  God  in  the  temple,  when  He  was  at  Je- 
 rusalem, He  Himself  also  joined  with  the  Church  at  that 
 time  in  praising  God  after  this  manner,  with  instruments  of 
 music.  So  far  was  He  from  thinking  it  unlawful  (as  some 
 who  pretend  to  be  His  followers  now  do),  that  He,  by  His 
 own  practice,  hath  commended  it  to  us  ;  for  we  never  read 
 that  He  ever  spake  one  word  against  instrumental  music  in 
 the  worship  of  God,  nor  ever  absented  Himself  upon  any 
 such  account,  which  certainly  He  would  have  done  had 
 there  been  the  least  shadow  of  sin  or  unlawfulness  in  it. 
 And  seeing  our  Master  himself  did  not,  I  see  no  reason 
 why  His  disciples  should  do  it,  and  so  pretend  to  be  wiser 
 than  their  Master.  But  they  who  absent  themselves  from 
 church  upon  this,  or  any  such  account,  I  fear,  will  have  but 
 a  bad  account  to  give  Him  another  day. 
 
 But  as  for  all  such  amongst  us  as  desire  to  be  the  dis- 
 ciples of  the  blessed  Jesus  indeed,  let  them  look  upon  our 
 Lord's  example  as  a  sufficient  warrant,  and  follow  Him  in 
 this  and  all  things  else  to  the  utmost  of  their  power,  and 
 be  so  far  from  thinking  it  unlawful,  as  rather  to  bless  and 
 praise  Almighty  God  that  they  have  such  assistances  where- 
 with to  do  it. 
 
 These  things,  duly  considered,  are  sufficient  to  justify  any 
 sober  Christian  on  this  point ;  howsoever,  I  shall  add  one 
 observation  more,  and  that  is,  praising  God  with  instru- 
 ments of  music  hath  not  only  been  practised  by  the  Church  Rev.  5.  8; 
 of  God  upon  earth,  but  St.  John  the  Evangelist  saw  it,  and  2,3.'  ' 
 heard  it  done  in  heaven.  And  seeing  those  pure  and  per- 
 fect creatures  that  are  in  heaven  are  thus  represented  as 
 praising  God  with  instrumental  as  well  as  vocal  music,  it  is 
 madness  to  think  it  either  unlawful  or  needless  for  us  poor 
 mortals  upon  earth  to  do  it ;  but  we  should  rather  be  glad 
 of  any  opportunity  of  joining  with  them  in  time,  as  we  hope 
 to  do  it  for  ever. 
 
 The  other  thing  I  promised  to  shew,  is  the  usefulness  of 
 church  music.  Usefulness,  I  say,  not  the  necessity  ;  for 
 doubtless  we  may  and  ought  to  praise  God  aright,  although 
 
520 
 
 Thesaurus  Theologieus. 
 
 we  do  not  sing  at  all,  and  so  use  neither  vocal  nor  instrumen- 
 tal music,  as  in  our  repeating  the  Psalms,  the  Te  Deum, 
 and  other  hymns.  And  so  we  may  too  when  we  use  only 
 vocal,  and  not  instrumental  music.  But,  howsoever,  no  con- 
 sidering Christian  can  easily  believe  that  David,  one  of  the 
 most  expert  persons  that  ever  was  upon  earth  at  praising 
 God,  should  both  use  himself,  and  ordain  instruments  of 
 music  to  be  used  by  others  in  praising  God,  if  it  was  not  very 
 useful  as  well  as  lawful  to  do  it.  Much  less  would  the  Spirit 
 of  God,  which  assisted  him  in  compiling  the  Psalms,  so  often 
 have  called  upon  us  to  praise  God,  as  He  doth,  with  instru- 
 ments of  music,  if  there  had  been  no  need  or  use  of  them,  as 
 JPs.  xxxiii.  1,  2,  3 ;  xcviii.  4,  5,  6  ;  cl.  3,  4,  5. 
 The  usefulness  of  it  appears, 
 
 1.  In  that  it  keeps  the  people  in  tune  and  concord  while 
 they  sing,  and  so  prevents  that  disorder  and  confusion  which 
 we  have  often  found,  by  experience,  in  this  and  other 
 churches;  some  singing  one,  and  others  another  tune,  and 
 very  few  singing  any  tune  aright.  Which,  as  it  breeds  con- 
 fusion, it  cannot  be  so  pleasing  nor  so  agreeable  to  him  that 
 is  the  God  of  order,  as  to  praise  Him  with  one  voice,  and  in 
 one  tone  and  tune,  as  well  as  with  one  heart.  To  which 
 nothing  doth  nor  can  contribute  more  than  organs,  or  other 
 instruments  of  music. 
 
 2.  It  conduceth  very  much  to  the  composing  and  fixing 
 our  thoughts,  and  so  to  the  preventing  these  distractions  we 
 are  all  subject  to,  especially  in  religious  duties.  For  this 
 hath  been  commonly  found  in  all  ages  to  be  the  natural 
 effect  of  music :  it  having  that  power  and  force  over  the 
 mind,  as  to  keep  it  close  to  the  work  it  is  engaged  in.  Inso- 
 much, that  none  of  us  but  may  find  by  experience,  if  we  do 
 but  observe  it,  that  whilst  music  is  sounding  in  our  ears  we 
 cannot  so  easily  think  of  any  thing  else,  but  that  one  thing 
 that  we  are  then  about.  So  that  by  the  constant  use  of  in- 
 strumental music  in  praising  God,  we  may  be  able  to  say 
 
 Ps.57.  7.    as  David  did,  who  constantly  used  it,  "  My  heart  is  fixed, 
 O  God,  my  heart  is  fixed  :  I  will  sing  and  give  praise." 
 
 3.  It  is  useful  to  the  suppressing  and  curing  the  evil  pas- 
 sions and  distempers  of  the  mind,  as  anger  and  fury,  sadness 
 and  melancholy,  dulness  and  stupidity,  which  make  us  unfit 
 
Thesaurus  rTheoloyicus. 
 
 521 
 
 for  the  service  of  God,  and  obnoxious  to  the  temptations  of 
 the  devil,  who  makes  use  of  such  disorderly  passions  as  his 
 instruments  whereby  to  convey  his  temptations  into  us,  and 
 so  to  get  possession  of  us,  and  exercise  his  tyranny  and 
 dominion  over  us.  And  how  much  music  conduceth  to  the 
 reducing  such  passions  into  order,  and  so  to  the  preventing 
 of  such  temptations,  is  plain  from  that  remarkable  instance 
 of  Saul,  of  whom  it  is  said,  "  When  the  evil  spirit  from  God  *3Sam- 16* 
 was  upon  Saul,  David  took  an  harp,  and  played  with  his 
 hand  :  so  Saul  was  refreshed,  and  was  well,  and  the  evil 
 spirit  departed  from  him."  Not  that  music  hath  any  such 
 immediate  power  over  that  wicked  spirit  as  to  cast  him  out ; 
 but  Saul's  mind  being  disturbed,  and  his  passions  out  of 
 tune,  the  devil  by  them  insinuated  himself  into  him.  And 
 when  by  David's  playing  upon  the  harp  his  mind  was 
 refreshed,  and  his  passions  brought  into  due  order,  the  devil 
 had  nothing  to  work  upon,  and  therefore  was  forced  to  depart 
 from  him.  This  was  observed  of  music  long  ago  ;  for  we  find 
 in  Justin  Martyr's  Works,  that  music  in  the  church  xoipigsj  [Queest.  et 
 ru  i%  rr\g  Gagxbg  ewavKtrdjitsvot  m^,  "  Suppresseth  the  passions  orthod^ 
 that  arise  from  the  flesh."   And  so,  rovg  vrrb  tojv  aopdroov  syQwv  ^y11-  app- 
 
 '  5  ^  s      P.  1.  p.  486, 
 
 sftfiuX'ko/j.svovg  yiixtv   Xoyid^ovg  trovrjgoug  aftCuforrai,    "  It  expelletll  B.] 
 
 those  evil  thoughts  that  are  injected  into  us  by  our  invisible 
 
 enemies."    The  truth  whereof  might  be  proved  from  many 
 
 instances,  both  in  ecclesiastical  and  other  writers.    But  we 
 
 need  not  give  ourselves  the  trouble  of  consulting  them,  there 
 
 being  none  of  us  but  may  have  found  it  true  by  our  own 
 
 experience.    And  if  music  could  do  no  more  than  this,  it 
 
 must  needs  be  acknowledged  to  be  of  great  use  in  the  ser- 
 
 vice  of  God. 
 
 But  in  the  next  place,  as  it  suppresseth  evil,  so  it  excites 
 and  stirs  up  good  affections  :  for  by  reason  of  the  affinity 
 and  correspondence  betwixt  the  harmony  in  music  and  that 
 observed  by  nature  in  our  tempers  and  constitutions,  the 
 harmonious  vibrations  or  motions  of  the  air,  caused  by  the 
 concords  in  music,  being  conveyed  through  the  ear  into  the 
 brain,  raise  up  the  animal  spirits  there,  and  make  them  quick 
 and  lively,  active  and  nimble,  regular  and  orderly,  like  them- 
 selves ;  whereby  the  mind  is  cleared,  and  the  soul  is  refreshed 
 and  freed  from  its  former  clogs,  and  so  is  not  only  able  to 
 
522 
 
 7  li  esa  urns  'I  %  eologicus. 
 
 act  more  freely  of  itself,  but  likewise  is  more  capable  of  divine 
 assistances  from  the  Spirit  of  God.  And  therefore,  when 
 the  prophet  Elisha  was  desired  by  the  kings  of  Israel  and 
 Judah  to  tell  them  what  to  do  in  their  distress,  the  prophet 
 called  for  a  minstrel,  to  play  upon  a  musical  instrument : 
 
 i  Kings  3.  "  And  it  came  to  pass,  that  when  the  minstrel  played  the 
 hand  of  the  Lord  was  upon  him."  For  why  should  the  pro- 
 phet call  for  a  minstrel  ?  And  why  should  the  Spirit  come 
 upon  him  more  at  that  than  at  any  other  time,  but  only  for 
 the  aforesaid  reason,  even  because  his  mind  was,  by  that 
 means,  brought  into  a  better  and  fitter  temper  for  the  Spirit 
 to  work  upon?  Which  one  instance  plainly  shews  the  great 
 usefulness  of  music  in  our  religious  services,  which  can  never 
 be  rightly  performed  without  the  assistance  of  God's  Spirit 
 moving  upon  our  minds  and  affections.  Hence,  therefore, 
 in  the  last  place,  church  music  is  useful  towards  the  great 
 ends  for  which  we  come  to  church  :  not  only  in  that  it  con- 
 duceth  to  our  worshipping  and  praising  the  Most  High  God, 
 with  greater  solemnity  and  magnificency,  though  that  also 
 be  very  considerable  ;  but  also  in  that  it  raiseth  up  our 
 spirits,  and  so  quickens  and  inflameth  our  devotions  to  God, 
 that  we  may  be  in  a  fit  temper  for  so  high,  so  heavenly  a 
 work,  as  praising  and  magnifying  the  eternal  God  is;  that 
 we  may  sing  psalms,  and  hymns,  and  spiritual  songs,  so 
 
 Eph.  5. 19.  as  to  make  melody  in  our  hearts  to  the  Lord.  And  unless 
 we  find  this  benefit  by  it,  it  will  signify  nothing  to  us;  for 
 it  is  the  heart  that  God  principally  observes  in  all  the 
 services  we  perform  to  Him,  and  nothing  is  acceptable  to 
 Him  but  what  proceeds  from  thence.  And,  therefore,  they 
 that  sing  only  with  the  voice,  and  not  with  their  hearts,  had 
 even  as  good  hold  their  tongues.  And  they  that  come  hither 
 only  to  hear  the  organs,  had  as  good  stay  away.  For  what- 
 soever I  have  said  concerning  church  music,  be  sure  it  will 
 avail  them  nothing  that  come  not  with  an  hearty  and  sin- 
 cere desire  to  serve  and  honour  God.  For  it  is  only  an  help 
 to  devotion,  and  therefore  they  that  do  not  truly  endeavour 
 to  perform  their  devotions  to  God,  cannot  possibly  have  any 
 help  by  it.  But  as  for  those  who  shall  come  with  sincere 
 desires  to  praise  and  adore  the  Most  High  God,  I  do  not 
 question  but,  by  His  blessing,  they  will  receive  great  benefit 
 
Thesaurus  Theoloyicus. 
 
 523 
 
 and  advantage  from  it,  and  will  have  cause  to  bless  His  name 
 for  such  extraordinary  helps  that  are  here  provided  for  them. 
 And  if  any  one  should  find  but  any  one  of  these  uses  of  the 
 organs  in  their  praising  God,  so  as  to  do  it  better,  all  the 
 pains  and  costs  that  any  have,  or  shall  bestow  upon  them, 
 will  be  to  very  good  purpose :  much  more  if  many  of  us 
 shall  do  so,  as  I  hope  we  shall. 
 
 But  for  that  end,  even  that  you  may  all  experience  the 
 truth  of  what  you  have  now  heard  concerning  the  usefulness 
 of  church  music  in  the  service  of  God,  I  desire  you  to  observe 
 this  one  rule :  All  the  while  that  you  are  singing  and  prais- 
 ing God,  keep  your  minds  as  intent  as  you  can  upon  it, 
 without  taking  any  notice  at  all  of  the  organs,  for  they  will 
 have  their  effect  upon  you  better  if  you  do  not  mind  them 
 than  if  you  do ;  for  your  minding  of  them  will  divert  your 
 thoughts  from  the  work  you  are  about.  Whereas,  if  your 
 minds  be  wholly  taken  up  with  praising,  admiring,  and  mag- 
 nifying the  Eternal  God,  your  Maker  and  Redeemer,  the 
 musical  harmonious  notes,  sounding  all  the  while  in  your  ears, 
 will  elevate  and  raise  up  your  thoughts  and  affections  higher 
 and  higher,  and  be  as  so  many  wings,  wherewith  your  souls 
 may  tiy  up,  and  soar  aloft  in  the  high  praises  of  God,  as 
 David  speaks,  Ps.  cxlix.  6.  So  that  by  this  means  we  upon 
 earth  may,  and  ought,  to  join  with  the  choir  of  heaven,  in 
 praising  the  Most  High  God,  and  the  Lamb  that  sitteth 
 upon  the  throne,  singing  that  heavenly  anthem  in  the  Reve- 
 lation; "  Hallelujah,  salvation,  glory,  honour,  and  power  be 
 to  the  Lord  our  God,  for  ever  and  ever.  Amen." 
 
524 
 
 Th esa u rus  Theologicus. 
 
 Proverbs  iii.  6. 
 
 ^\nrnw  nw^  asim.  ^ttsti  ^yi^rbsz 
 
 In  all  thy  ways  acknowledge  Him,  and  He  shall  direct 
 thy  paths. 
 
 All  that  we  poor  mortals  upon  earth  can  do  for  Him 
 that  governs  as  well  as  made  the  world,  is  only  to  acknow- 
 ledge it  is  He  that  doth  it,  that  nothing  can  happen  to  an}' 
 private  person  but  according  to  His  will  and  pleasure,  much 
 less  any  revolutions  in  states  or  empires  but  what  are  ma- 
 naged by  His  infinite  wisdom,  power,  and  goodness.  He 
 [Eph.  2.  that  lives  not  under  a  constant  sense  of  this,  lives  as  "  without 
 12,J  God  in  the  world  ;"  but  he  whose  mind  is  continually  pos- 
 sessed with  right  and  clear  apprehensions  of  the  divine  pro- 
 vidence in  and  over  the  world,  and  expresseth  the  same  by 
 all  the  means  and  methods  that  he  can,  doth  all  that  is  re- 
 quired of  him,  or,  indeed,  that  he  is  capable  of  doing  for 
 Him  that  made  him,  who,  being  infinitely  glorious  in  Him- 
 self, cannot  possibly  receive  any  accessions  of  glory  from  us, 
 who  have  nothing  but  what  we  receive  from  Him.  But 
 howsoever,  of  His  own  essential  goodness  and  benignity,  He 
 is  pleased  to  acknowledge  Himself  as  glorified  by  us  when 
 we  only  acknowledge  the  glory  that  is  in  Him.  And  as 
 this  is  the  only  way  whereby  it  is  possible  for  us  to  give  any 
 glory  unto  God,  so  it  is  the  way,  too,  whereby  to  obtain  His 
 assistance  and  blessing  upon  what  we  do.  As  the  wise  man 
 long  ago  observed,  saying,  In  all  thy  ways  acknowledge  Him, 
 and  He  shall  direct  thy  paths. 
 
 Words  much  to  be  observed  at  all  times,  especially  when 
 we  undertake  any  thing  of  more  than  ordinary  weight  and 
 moment,  for  we  cannot  but  be  all  sensible  of  the  many  errors 
 and  mistakes  we  are  subject  to  in  all  our  most  serious  at- 
 
Thesaurus  Theologicus. 
 
 525 
 
 tempts  and  enterprises;  nothing  being  more  common  with 
 us  than  to  fancy  that  to  be  good  for  us  which  we  afterwards 
 find  to  be  evil,  and  therefore  to  do  many  things,  and  then 
 to  wish  we  had  not  done  them.  And  although  the  end  we 
 aim  at  happen  to  be  sometimes  good,  yet  we  commonly 
 make  use  either  of  wrong  means,  or  else  of  the  right  means 
 in  a  wrong  manner,  and  so  are  seldom  able  to  accomplish  it. 
 Whereby  it  comes  to  pass,  that  the  greatest  designs  and 
 projects  in  the  world  usually  turn  to  little  or  no  account  to 
 us,  if  not  to  a  very  bad  one.  And,  therefore,  as  we  desire 
 not  to  labour  in  vain,  and  to  spend  our  time  and  strength 
 and  parts,  to  no  purpose,  it  must  needs  be  a  matter  of  ex- 
 traordinary consequence  to  us  all  to  find  out  a  way  how  to 
 be  always  certain  of  such  assistances  and  directions,  in  the 
 ordering  and  managing  of  our  affairs,  that  we  may  be  sure 
 to  bring  them  to  a  good  issue.  And  this  is  that  which  we 
 are  here  taught  by  the  infallible  pen  of  the  wisest  of  men,  in- 
 spired by  God  Himself,  in  the  words  which  I  have  now 
 read.  Especially  upon  this  day,  wherein  we  commemorate 
 the  deliverance,  not  only  of  three  kingdoms,  but  like- 
 wise of  one  of  the  best  churches  in  the  world,  from  utter 
 ruin  and  destruction.  Wherein  we  may  observe  two  things, 
 —  a  precept,  and  a  promise  annexed  to  it.  The  precept, 
 Acknowledge  Him  in  all  thy  ways;  the  promise,  and  He  shall 
 direct  thy  paths.  In  the  precept  we  shall  consider  the  ob- 
 ject, Him;  the  act,  acknowledge  Him;  and  the  latitude  or 
 extent  of  it,  in  all  thy  ways. 
 
 As  for  the  object  whom  we  are  to  understand  by  Him 
 that  we  ought  to  acknowledge,  is  plain  from  the  foregoing 
 verse,  "  Trust  in  the  Lord  with  all  thine  heart,  and  lean  not 
 to  thine  own  understanding."  And  then  it  follows,  acknow- 
 ledge Him,  that  is,  the  Lord  before  spoken  of,  even  that  in- 
 vincible, all-glorious,  infinite,  eternal,  supreme,  and  incom- 
 prehensible Being,  which  we,  in  English,  call  God,  and 
 who,  in  Hebrew^,  is  pleased  to  call  Himself  Jehovah,  which 
 we  translate  "  the  Lord."  Though  I  much  question  w  hether 
 there  be  any  word,  either  in  our  own  or  any  other  language, 
 that  can  fully  express  wrhat  is  meant  by  that  great  and  terri- 
 ble name,  whereby  the  Most  High  God  is  pleased  to  mani- 
 fest and  reveal  Himself  to  us.    That  which  I  think  comes 
 
526 
 
 Tit esa u r us  Th eoloyicus. 
 
 nearest  to  it  is  Being,  or  Essence,  for  so  the  word  plainly  sig- 
 nifies, and  therefore  intimates  what  kind  of  notion  or  idea  of 
 Himself  this  Almighty  Beino-  would  have  us  to  frame  in  our 
 minds.  Not  to  conceive  of  Him  under  any  particular  form 
 or  shape,  or  kind  of  being,  but  as  Being  itself  in  general. 
 And,  therefore,  when  Moses  asked  Him  His  name,  He 
 
 [F.x.3.n.]  said,  "I  am"  that  I  am,"  and  simply,  "I  am;"  not  I  am 
 great,  and  wise,  and  good,  and  true,  and  powerful ;  nor 
 only,  I  am  greatness,  and  wisdom,  and  goodness,  and  truth, 
 and  power,  in  the  abstract,  but  absolutely  and  indefinitely, 
 "  I  am,"  and  "  I  am  that  I  am."  Whereby  He  plainly 
 suggests  to  us,  that  He  would  not  have  our  thoughts  of 
 Him  confined  to  any  one,  or  more,  or  all  the  perfections 
 that  we  are  able  to  imagine,  but  be  so  far  extended,  en- 
 larged, and  exalted  above  all  particular  beings  and  perfec- 
 tions imaginable,  until  they  are  even  swallowed  up  in  the 
 abyss  of  being  and  perfection  itself,  no  way  able  to  recover 
 themselves,  but  by  passing,  as  fast  as  they  can,  from  the 
 contemplation  of  what  He  is  in  Himself,  to  what  He  is  to 
 all  things  else,  even  the  source  and  principle  of  their  being 
 and  existence.    For  this  also  is  imported  by  His  name  Je- 
 
 [\cts  17.  hovah,  even  that  we  do  not  only  live  and  move,  but  have 
 our  being  in  Him.    And  not  only  we,  but  every  thing  that 
 
 Rom.  11. 36.  is  ;  "For  of  Him,  and  through  Him,  and  to  Him,  are  all 
 things."  Yea,  all  things  exist  so  continually  in  Him,  that  it 
 is  as  impossible  for  any  thing  to  be  without  Him,  as  it  is  for 
 Him  not  to  be.  For  as  God  is  being  and  essence  itself,  to 
 say  a  thing  may  be  without  God,  is  the  same  as  to  say  it 
 may  be  without  being,  which  is  a  plain  contradiction.  And 
 therefore,  whatsoever  it  is  that  we  can  bring  within  the 
 compass  of  our  thoughts,  we  are  still  to  apprehend  it  as  ex- 
 isting in  Him,  who  is  the  fountain  and  origin  of  all  exist- 
 ence in  the  whole  world,  infinitely  more  clearly  than  the 
 sun  is  of  the  light  that  is  in  the  air.  So  that  whether  we 
 fix  our  thoughts  upon  the  bodies  which  are  here  below, 
 within,  or  upon  the  earth,  or  raise  them  up  into  the  air,  and 
 there  consider  the  sun,  moon,  and  stars,  or  else  carry  them 
 into  the  highest  heaven,  and  there  think  upon  these  think- 
 ing substances,  which  we  call  Angels  ;  after  all  this  we  may, 
 and  ought,  to  mount  them  up  higher  and  higher  still,  until 
 
Thesaurus  Theologicus. 
 
 527 
 
 they  come  to  the  great  Jehovah,  the  supreme  and  universal 
 Being-  of  the  world,  and  contemplate  upon  Him,  not  only  as 
 raising  the  several  things,  which  we  before  thought  of,  out  of 
 nothing  at  the  first,  bat  likewise  as  supplying  all  and  every 
 one  of  them  with  being  and  existence  continually  from  Him- 
 self. And  not  only  the  things  themselves,  but  their  several 
 motions  and  actions,  too,  yea,  their  very  activity  itself,  or 
 power  of  acting.  Whatsoever  virtue  or  quality  there  is  in 
 herbs  or  plants,  in  stones,  in  metals,  in  minerals,  or  the  like, 
 whatsoever  life,  or  strength,  or  propensity,  or  inclination, 
 there  is  in  beasts,  or  birds,  or  fishes,  or  even  in  the  minutest 
 insects ;  whatsoever  faculty  of  understanding,  reasoning, 
 discoursing,  willing,  or  affecting,  there  is  in  men  ;  whatsoever 
 sympathies  or  antipathies  there  is  betwixt  any  earthy,  what- 
 soever force  or  influence  in  the  heavenly,  bodies  ;  yea,  whatso- 
 ever knowledge,  or  subtlety,  or  power,  or  agility,  or  whatso- 
 ever else  it  is  that  the  inhabitants  of  the  other  world  are  en- 
 dowed withal,  it  was  not  only  infused  into  them  at  first,  but 
 flows  continually  from  Jehovah,  the  fountain,  the  inexhausti- 
 ble fountain  of  being.  Insomuch,  that  should  He  withdraw 
 or  suspend  His  influence,  all  things  would  be  at  a  stand,  not 
 able  to  move  or  stir  a  jot.  But  should  He  cease  from  issu- 
 ing forth  any  being  or  existence  from  Himself,  every  thing- 
 would  immediately  cease  to  be,  and,  in  the  twinkling  of  an 
 eye,  drop  down  to  nothing.  For  as  He  is  Jehovah,  the 
 Being  of  all  beings,  He  must  needs  be  the  Cause  of  all  causes, 
 the  principal  of  all  motions,  the  spring,  the  centre,  the  per- 
 fection of  all  perfections  whatsoever.  And,  therefore,  with- 
 out Him  there  can  be  no  such  thing  as  perfection,  motion, 
 conversation,  or  being,  in  the  world. 
 
 All  this,  and  infinitely  more  than  I  am  able  to  express  or 
 conceive,  is  implied  under  this,  the  most  proper  name  of 
 God  here  used, — Jehovah,  in  whom,  as  there  are  infinite  per- 
 fections, so  every  perfection  is  infinite  ;  and,  therefore,  the 
 highest  of  our  finite  conceptions  of  Him  cannot  but  be  in- 
 finitely below  Him.  Insomuch,  that  when  I  set  myself  in 
 good  earnest  to  think  upon  Him  by  whom  alone  I  think, 
 in  whom  alone  I  live  and  am,  the  eye  of  my  mind  is  pre- 
 sently dazzled,  my  whole  soul  is  amazed  and  confounded  at 
 His  transcendent  splendour  and  majesty;  "And  (as  Jobj0bsi.23. 
 
528 
 
 Thesaurus  Theologicus. 
 
 saith)  by  reason  of  His  highness  I  cannot  endure."  Yet, 
 howsoever,  seeing-  He  hath  been  pleased  to  call  Himself  Je- 
 hovah, and  under  that  name  to  unveil  and  discover  Himself 
 to  us,  I  have  endeavoured,  not  only  to  raise  my  thoughts  as 
 high  as  I  could  in  the  contemplation  of  what  is  signified  by  it, 
 but  also  to  express  the  same,  as  well  as  I  could,  to  you,  that 
 so  I  might,  by  His  blessing  and  assistance,  excite  and 
 quicken  these  natural  notions  of  this  Almighty  Being 
 which  He  Himself  hath  implanted  in  you,  and,  by  conse- 
 quence, prepare  you  the  better  to  understand  and  practise 
 the  great  duty  which  He  is  pleased  here  to  require  of 
 you,  even  to  acknowledge  Him. 
 
 A  duty  which,  at  first  sight,  I  confess,  may  seem  very 
 plain  and  common,  but,  upon  due  consideration,  we  shall 
 find  it  to  be  not  only  the  greatest,  but  that  under  which  all 
 other  duties  are  contained,  and  to  which  they  tend.  For 
 as  in  order  to  our  acknowledging  God  aright  it  is  necessary 
 to  perform  universal  obedience  to  Him,  so  universal  obe- 
 dience to  Him  is  required,  only  in  order  to  our  right  ac- 
 knowledgment of  Him.  This  being  the  great  end  and 
 reason  why  we  ought  to  obey  Him,  that  we  may  thereby 
 testify  our  acknowledgment  of  His  power  and  sovereignty 
 over  us  ;  His  justice,  goodness,  and  mercy  to  us.  Yea,  for 
 this  end  it  was  that  He  Himself  made  the  world,  and  us, 
 and  other  creatures  in  it,  capable  of  reflecting  upon  and 
 acknowledging;  Him  that  made  us;  for  it  is  said,  that  He 
 rrov.  16.4.  »  made  all  things  for  Himself."  How  so?  Not  that  He 
 stood  in  need  of  any  thing  for  Himself,  being  infinitely 
 happy  in  the  enjoyment  of  Himself;  but,  howsoever,  of  His 
 own  essential  goodness,  which  is  naturally  communicative  of 
 itself,  He  was  pleased  by  His  almighty  word  to  command 
 the  stately  fabric  of  the  world  out  of  nothing,  and  to  exert 
 His  infinite  perfections  in  the  establishment  of  the  whole, 
 and  in  the  disposition  and  endowment  of  every  part  in  it. 
 But  when  all  is  done,  though  every  thing  He  made  be  good, 
 yet  He  that  is  the  chiefest  good  could  not  be  the  better  for 
 any  thing  He  made.  Neither  would  the  whole  creation 
 have  signified  any  thing,  if  there  had  been  none  but  Himself 
 to  contemplate  upon  it ;  for  He  could  not  but  behold  infi- 
 nitely more  good  in  Himself  than  in  all  His  creatures, 
 
Tliesnurus  Theologies s. 
 
 529 
 
 which  could  have  no  other  goodness  but  what  proceeded 
 from  Him.  Hence,  therefore,  He  was  pleased  to  endow 
 several  of  His  creatures,  as  the  angels  in  heaven,  and  upon 
 earth  mankind,  with  the  power  of  thinking,  discerning,  and 
 considering  of  what  He  their  Creator  had  done,  that  so  they 
 might  always  admire  and  acknowledge  His  infinite  wisdom, 
 power,  and  goodness  in  the  creation,  contrivance,  and 
 government  of  the  world  :  which  if  we  neglect  to  do,  we 
 frustrate,  as  much  as  in  us  lies,  the  very  end  of  our  creation  ; 
 for  our  Creator  having  made  us  only  for  Himself  and  His 
 own  glory,  unless  we  acknowledge  Him  in  what  He  hath 
 done  and  still  doth  for  us  and  other  creatures,  we  do  not  do 
 the  work,  the  only  work  which  we  were  made  for ;  there 
 being  no  way  but  this  whereby  it  is  possible  for  us  to  give 
 any  glory  to  our  great  Creator:  so  that,  whatsoever  it  is  we 
 do,  it  is  no  farther  a  good  work,  or  acceptable  unto  God, 
 than  as  it  is  done  for  the  same  end  for  which  He  Himself 
 doth  all  things,  even  for  the  advancement  of  His  glory,  by 
 our  acknowledgment  of  it. 
 
 Seeing,  therefore,  that  we  cannot  answer  the  ends  of  our 
 creation  without  doing  the  duty  which  is  here  required  of 
 us,  we  cannot,  surely,  but  look  upon  ourselves  as  highly 
 concerned  to  understand  how  to  do  it  aright.  For  which 
 purpose  we  must  consider  that,  in  order  to  our  acknowledg- 
 ing the  Lord  Jehovah,  it  is  necessary  that  we  first  have  an 
 habitual  knowledge  of  Him,  as  the  Hebrew  word  here  used 
 most  commonly  signifies;  that  we  do  not  only- think,  or 
 suppose,  or  hope,  but  certainly  know,  steadfastly  believe, 
 and  be  fully  persuaded  of,  what  He  is  in  Himself,  and  what 
 He  hath  done  and  still  doth  in  the  world  ;  that  in  Himself 
 He  is,  in  and  of  Himself,  an  omnipresent  and  omniscient, 
 infinitely  wise  and  powerful,  good,  holy,  just,  merciful,  and 
 eternal  Being :  so  omnipresent,  that  wheresoever  any  thing 
 else  is  be  sure  He  is,  without  whom  nothing  can  be;  so 
 omniscient,  that  He  knows  all  thoughts,  affections,  words, 
 actions,  motions,  and  things  that  ever  were,  or  are,  or  will, 
 or  can  be,  in  the  world  ;  so  infinitely  wise,  that  He  designs, 
 contrives,  and  carries  on  every  thing  He  doth  in  the  best 
 manner,  and  for  the  best  ends  and  purposes,  that  can  be; 
 so  powerful,  that  He  can  do  whatsoever  He  pleases,  and 
 
 M  M 
 
530 
 
 Thesaurus  Theologicus. 
 
 that,  too,  either  with  means  or  without  means,  as  He  Him- 
 self sees  good;  so  good,  that  He  is  all  good,  the  chiefest,  the 
 only  good,  goodness  itself,  diffusing  itself  over  all  His 
 works ;  so  holy,  that  He  can  neither  sin  Himself  nor  be  the 
 author  of  it  in  others,  it  being  directly  contrary,  yea,  contra- 
 dictory to  His  very  nature;  so  just,  as  to  punish  every  sin 
 that  is  committed  ;  and  yet  so  merciful,  too,  as  to  pardon 
 every  sinner  that  repenteth.  And  in  all  these  and  other 
 His  perfections  He  is  so  eternal,  that  He  always  is  not 
 younger  at  the  beginning,  nor  older  at  the  end  of  time, 
 but  always  one  and  the  same  pure,  simple,  unchangeable, 
 eternal  act. 
 
 Neither  must  we  only  know  what  God  is  in  Himself,  but 
 likewise  what  He  hath  done  and  still  doth  in  the  world  ; 
 that  as  He  made,  so  He  preserves  and  upholds,  the  world 
 by  the  word  of  His  power,  and  governs,  orders,  and  dis- 
 poseth  of  all  things  in  it  according  to  His  will  and  pleasure : 
 so  that  He  concerns  Himself  and  exerciseth  His  divine 
 perfections  equally  in  the  management  of  the  greatest  and 
 the  least,  the  highest  and  the  lowest  things  that  are  in 
 heaven  or  earth  ;  for  if  we  go  up  into  the  highest  heavens, 
 and  take  a  view  of  the  several  ranks  and  orders  of  angels, 
 archangels,  thrones,  dominions,  principalities,  powers,  and 
 the  rest  of  that  celestial  hierarchy,  we  may  behold  them 
 all  depending  upon  the  goodness,  and  subject  to  the  power 
 and  pleasure,  of  the  great  Jehovah,  always  praising  and 
 adoring  him,  and  ready  every  moment  to  receive  and  observe 
 His  commands,  in  ministering  to  His  saints  and  servants 
 upon  earth,  and  distributing  His  bounty  and  largesses 
 among  them ;  and  if  we  bring  down  our  thoughts  from 
 heaven,  and  send  them  as  low  as  hell,  we  may  there  behold 
 the  devils  themselves,  those  impure  spirits  that  rebelled 
 against  God,  kept  notwithstanding  in  perpetual  subjection 
 to  Him,  being  reserved  by  Him  in  everlasting  chains,  under 
 darkness,  to  the  judgment  of  the  great  day.  And  though 
 He  employs  them  as  His  executioners,  to  execute  His  judg- 
 ments upon  His  rebellious  subjects  upon  earth,  yet,  as  they 
 can  hurt  none  but  such  as  He  hath  first  condemned,  so 
 neither  can  they  ever  go  beyond  their  commission,  nor  exe- 
 cute any  other  punishments,  nor  for  any  longer  time,  than 
 
Thesaurus  Theologicus. 
 
 531 
 
 just  as  He  orders  them  :  as  is  plain  from  the  instance  of 
 Job ;  for  Satan  himself,  the  prince  of  devils,  could  not  so 
 much  as  touch  his  goods  till  he  had  obtained  a  commission 
 from  God,  nor  his  body  afterwards,  till  his  commission  was 
 enlarged.  Nay,  we  find  in  the  Gospel  that  the  devils  could  Matt.  8. 
 not  enter  into  the  very  swine  till  Christ  had  given  them  31'  32' 
 leave. 
 
 And  if  we  consider  the  heavens,  the  sun,  moon,  and  stars, 
 wrhich  God  hath  ordained,  they  never  yet  did  nor  ever  can 
 move  otherwise  than  as  He  would  have  them,  who,  when 
 He  pleaseth,  can  make  them  all  stand  still,  as  the  sun  did 
 in  the  days  of  Joshua ;  and  not  only  their  motions,  but  their 
 very  powers  and  influences,  whereby  they  affect  one  another, 
 or  else  any  earthly  bodies,  whether  severally  or  conjunctly, 
 are  all  directed  and  governed  by  Almighty  God,  who  can 
 make  them  fight  against  His  enemies,  as  we  read  the  stars,  [Judg-  5. 
 in  their  courses,  did  against  Sisera. 
 
 The  same  holds  o-0od  as  to  all  and  everv  thing:  in  this 
 
 lower  world  :  the  beasts  of  the  earth,  the  fishes  in  the  sea, 
 
 the  birds  of  the  air,  from  the  greatest  to  the  least,  are  all 
 
 under  His  care  and  conduct ;  so  that  not  so  much  as  a 
 
 sparrow  can  do  so  much  as  fall  to  the  ground  without  our  [Matt.  10. 
 
 heavenly  Father,  as  our  Lord  Himself  hath  taught  us.   But  29>  31'-' 
 
 men  are  of  more  value  than  many  sparrows ;  and  therefore 
 
 nothing,  be  sure,  can  happen  to  any  of  them  without  His 
 
 special  providence  and  order ;  insomuch  that  if  one  be 
 
 cleaving  of  wood,  and  the  head  of  his  axe  happen  to  fall 
 
 off  and  kill  another,  though,  in  respect  of  men,  it  be  only 
 
 chance-medley,  yet  it  is  expressly  said  that  God  delivered  Ex.  21. 12. 
 
 the  man  into  his  hand;  and  in  a  fight,  when  men  shoot  at  Deut,19>5- 
 
 random,  every  bullet  or  arrow  that  is  so  shot  observes  the 
 
 orders  of  the  Generalissimo  of  the  world,  and  only  executes 
 
 His  will  and  pleasure :  as  in  the  case  of  Ahab,  when  a  man  1  Kings  22- 
 
 .  '  ,  .  34. 
 
 drew  a  bow  at  a  venture,  and  smote  him  between  the  joints 
 of  the  harness,  and  wounded  him,  so  that  he  died  that  even- 
 ing, as  God,  by  His  prophet,  had  foretold  he  should.  Yea, 
 we  read  that  in  the  very  casting  of  lots,  the  most  accidental 
 thing  that  is,  the  whole  disposing  thereof  is  of  the  Lord  ;  Prov.  16. 
 and  therefore  the  Apostles  took  this  course  to  know  whom 
 God  would  have  to  be  His  Apostle  in  the  room  of  Judas.  Acts  1.  26. 
 
532 
 
 Thesaurus  Theoloyicus. 
 
 And  if  such  things  as  these,  which  to  us  are  mere  contin- 
 gencies, be  notwithstanding  managed  by  the  steady  hand  of 
 Divine  Providence,  we  cannot  but  acknowledge  that  what- 
 soever can  any  way  concern  us  must  needs  be  so  too  ;  inso- 
 much that  every  man  at  this  time  upon  the  face  of  the  earth 
 is  j  ast  in  that  condition  that  God  would  have  him  to  be  in, 
 both  as  to  his  mind,  body,  and  estate  in  general,  and  like- 
 wise as  to  every  individual  circumstance  belonging  to  any  of 
 [Matt.  10.  them  :  for  the  very  hairs  of  our  head  are  all  numbered.  In 
 30'^  short,  therefore,  we  must  know,  that  as  there  is  not  one 
 
 grain  of  matter  more  or  less  now  than  there  was  in  the 
 beginning  of  the  world,  so  neither  is  there  any  generation, 
 corruption,  motion,  change,  or  alteration  of  any  one  thing  in 
 it  but  what  is  ordered  by  the  wisdom  of  God,  so  as  is  most 
 for  the  good  of  the  whole,  and  for  the  glory  of  Him  that 
 made  and  governs  it. 
 
 Now  this  habitual  knowledge  of  God  and  His  providence 
 being  presupposed,  it  is  easy  to  observe  what  it  is  properly 
 to  acknowledge  Him ;  for  that  is  nothing  else  but  to  bring 
 this  habit  into  act,  so  as  upon  all  occasions  actually  to 
 apprehend  the  Lord  Jehovah  as  interposing  His  power, 
 exercising  His  wisdom,  manifesting  His  goodness,  and  sig- 
 nifying His  pleasure,  in  every  thing  that  happens  in  the 
 i  Sam.  3.  world  ;  and  to  say,  with  old  Eli,  "  It  is  the  Lord,  let  Him 
 do  what  seemeth  Him  good."  For  which  purpose  it  is 
 necessary  that  we  do  not  suffer  our  thoughts  to  lie  entangled 
 amongst  the  secondary  causes,  but  that  we  raise  them  up 
 into  the  first,  and  keep  them  always  fixed  upon  Him,  as 
 ranging  and  managing  the  whole  chain  of  all  other  causes, 
 so  as  to  make  them  fulfil  His  pleasure  and  produce  what 
 He  would  have  effected  in  the  world  :  as  for  example  at  this 
 time,  whatsoever  inferior  causes  have  concurred  towards  it, 
 yet  I  apprehend  the  Supreme  Being  in  the  world  as  ordering 
 the  whole  affair  that  we  are  now  engaged  in.  It  is  by  Him 
 that  we  are  come  from  our  several  places  of  abode  and  are 
 met  together  in  this  place ;  it  is  by  Him  and  His  providence 
 that  I  now  preach,  and  that  I  now  preach  concerning  Him 
 and  His  providence ;  yea,  it  is  by  Him,  and  Hirn  alone,  that 
 I  now  speak  and  you  hear  ;  and  whatsoever  impression  is 
 made  upon  you  by  the  words  you  hear,  doth  not  proceed 
 
Thesaurus  Theologicus. 
 
 533 
 
 from  any  virtue  or  efficacy  in  the  words  themselves,  but 
 from  His  power  and  grace  accompanying  of  them.  And 
 thus  it  is  that  whatsoever  is,  or  falls  out  in  the  world,  whether 
 from  the  concurrence  of  necessary  cause*,  or  else,  as  we  say, 
 by  accident,  we  are  still  to  lift  up  our  eyes  to  the  Lord 
 Jehovah,  and  look  upon  Him  as  ordering,  overruling,  and 
 disposing  of  it.    And  this  is  truly  to  acknowledge  Him. 
 
 But  here  we  must  observe,  That  wheresoever  there  is  such 
 a  quick  and  lively  sense  of  God's  special  providence  in  and 
 over  the  world,  it  cannot  but  put  forth,  and  manifest  itself 
 some  way  or  other  upon  all  occasions.  For  if  we  thus  ac- 
 knowledge God  in  whatsoever  comes  to  pass,  when  any  thing 
 happens  contrary  to  our  present  expectations  or  desires,  we 
 cannot  murmur  and  repine  at  it ;  but  must  needs  quietly  and 
 patiently  submit  unto  it,  and  acquiesce  in  it,  as  David  did, 
 saying,  "  I  was  dumb,  and  opened  not  my  mouth,  because,  Ps.  39.  9. 
 that  Jehovah  did  it."  When  by  our  wisdom  and  fore- 
 sight, by  our  care  or  industry,  by  our  friends,  or  any  other 
 means,  we  accomplish  our  designs,  and  attain  to  any  thing 
 that  is  for  our  profit  and  advantage,  we  must  acknow- 
 ledge ourselves  obliged  to  God  for  it,  saying,  with  the  same 
 royal  prophet,  "  This  is  the  Lord's  doing,  and  it  is  marvel-  Ps.  us.  23. 
 lous  in  our  eyes."  Thus,  whether  we  gain  or  lose,  whether 
 any  thing  be  bestowed  upon  us  or  taken  from  us,  by  what 
 instruments  soever  it  be  brought  about,  we,  looking  upon 
 it  as  the  product  of  infinite  wisdom  and  goodness,  must 
 bless  and  thank  the  Lord  for  it,  in  the  words  of  Job, 
 "  The  Lord  gave,  and  the  Lord  hath  taken  away,  blessed  be  Job  1.  21. 
 the  name  of  the  Lord." 
 
 Moreover,  if  we  be  thus  truly  sensible  of  God's  over-ruling 
 providence,  we  cannot  but  fear  and  dread  His  divine  dis- 
 pleasure above  all  things  in  the  world ;  so  as  to  do  nothing 
 that  is  contrary,  nor  leave  any  thing  undone  that  is  agreeable, 
 to  His  revealed  will,  whatsoever  may  come  of  it.  For  as  no 
 man  can  fear  God  except  he  acknoiuledge  Him,  so  no  man 
 can  acknowledge  God  but  he  must  needs  fear  Him.  And 
 he  that  truly  fears  Him  that  governs  the  world,  dares  not 
 offend  Him  for  all  things  in  it;  as  knowing  that  all  things 
 in  it  can  do  him  neither  good  nor  hurt,  but  according  to  His 
 will  that  governs  it     Who,  if  he  be  offended  by  us,  can  bring 
 
534 
 
 Thesaurus  Theologicus. 
 
 what  evil  He  please  upon  us;  and  it  will  not  be  in  the  power 
 of  all  the  creatures  in  the  world  to  help  or  defend  us.  And 
 if  He  be  well-pleased  with  us,  we  need  not  fear  what  any  one, 
 or  all,  the  creatures  in  the  world  can  do  against  us;  they 
 being  able  to  do  nothing  but  what  He  enables  them  to  do. 
 
 Hence,  therefore,  as  ever  we  desire  to  testify  our  acknow- 
 ledgment of  God,  whatsoever  straits  we  are  brought  into,  we 
 must  not  endeavour  to  extricate  ourselves  by  any  unlawful 
 means,  by  doing  anything  contrary  to  those  known  rules  that 
 He  hath  set  us.  For  that  is,  in  effect,  to  deny  God,  and  to 
 shew  that  we  have  no  fear  nor  regard  at  all  either  of  Him  or 
 His  lawTs,  in  that  we  choose  to  act  contrary  to  what  He  hath 
 commanded,  and  so  to  provoke  His  displeasure  against  us, 
 rather  than  patiently  to  bear  what  He  hath  laid  upon  us,  or 
 go  to  Him  to  ease  us  of  it,  in  the  use  of  such  means  as  He 
 Himself  hath  prescribed  ;  which  is  one  of  the  greatest  affronts 
 that  we  can  offer  to  His  Divine  Majesty,  and  that  which  He 
 will  certainly  punish  with  the  utmost  severity,  not  only  in  the 
 world  to  come,  but  most  commonly  in  this  too  ;  for  He  so 
 orders  it  in  His  providence,  that  they  who  take  such  indirect 
 courses  to  prevent  or  remove  any  evil  they  fear  or  feel,  do 
 very  rarely  effect  what  they  design  by  them,  and  often  the 
 quite  contrary ;  so  that  what  they  feared,  instead  of  being 
 prevented,  is  thereby  brought  upon  them  ■  and  what  they 
 felt,  instead  of  being  removed,  is  not  only  continued  to  them 
 but  increased  and  made  heavier.  And  if  at  any  time  they 
 suffer  them  to  succeed,  so  that  they  are  delivered  from  their 
 present  fear  and  trouble,  yet  that  very  deliverance  shall  be 
 only  in  order  to  the  bringing  of  some  greater  judgment  upon 
 them.  So  absurd  and  ridiculous  a  thing  it  is  ever  to  expect  to 
 get  good  by  doing  evil,  to  prevent  or  remove  any  trouble  from 
 us,  by  offending  Him  who  alone  can  do  it,  and  who,  if  we 
 acknowledge  Him  in  all  our  ways,  hath  promised  to  direct  us 
 in  all  our  paths :  but,  on  the  other  side,  He  will  cross  us  as 
 much  in  all  our  designs,  if  we  do  not  acknowledge  Him.  As 
 they,  be  sure,  do  not  who  fear  any  thing  or  person  in  the 
 world  as  much  or  more  than  Him  ;  for  they  whose  minds  are 
 constantly  possessed  with  a  due  sense  of  His  absolute  and 
 supreme  authority  over  the  world,  cannot  but  fear  and  dread 
 Him  above  all  things  in  it,  so  as  not  to  dare  do  any  thing 
 
Thesaurus  Theologicus. 
 
 535 
 
 that  may  offend  Him,  although  they  might  gain  the  whole 
 world  by  it,  and  had  rather  hazard  their  own  lives  a  thousand 
 times  than  once  incur  His  displeasure  in  whom  they  live. 
 
 Furthermore,  as  he  who  acknowledged  the  Lord  must 
 needs  fear  Him,  so  he  cannot  also  but  trust  on  Him  ;  and 
 not  only  on  Him,  but  on  Him  only,  so  as  to  depend  upon 
 nothing  else  but  Him,  as  knowing  that  all  things  else  depend 
 wholly  upon  Him,  and  can  neither  be  nor  act  without  Him. 
 This  is  that  which  is  expressly  required  of  us  in  this  very 
 place,  in  the  words  before  my  text,  "  Trust  in  the  Lord  with 
 all  thine  heart ;"  and  then  here,  Acknowledge  Him  in  all  thy 
 ways,  viz.  by  trusting  in  Him  with  all  thine  heart:  and,  by 
 consequence,  above  all  things  else.  And  this,  certainly,  is 
 one  of  the  highest  acts  whereby  we  can  ever  declare  our  ac- 
 knowledgment of  God,  when  in  the  various  changes  and 
 chances  we  meet  with  in  the  world,  we  can  support  ourselves 
 with  the  serious  consideration  of,  and  an  humble  confidence 
 upon,  the  infinite  wisdom  and  power,  goodness  and  mercy,  of 
 Him  that  governs  it.  But  this  we  can  never  do  as  we  ought, 
 if  we  look  upon  Him  only  as  the  creator  and  governor  of  the 
 world ;  for  we  being  conscious  to  ourselves  that  we  have 
 broken  these  wise,  and  righteous,  and  good  laws  that  He 
 hath  set  before  us,  and  thereby  have  incensed  His  wrath 
 and  indignation  against  us,  if  we  consider  Him  only  as  the 
 supreme  and  universal  monarch  of  the  world,  we  have  just 
 cause  to  fear  and  tremble,  as  the  devils  do,  at  the  apprehen- 
 sions of  His  greatness  and  justice,  but  have  no  more  ground 
 in  ourselves  than  they  have  to  expect  any  grace  or  favour  at 
 His  righteous  hands,  much  less  to  trust  and  confide  in  Him 
 for  it. 
 
 Wherefore,  in  order  to  our  trusting  on  Him,  it  is  necessary 
 to  consider,  that  in  these  holy  writings,  wherein  this  Al- 
 mighty Being  hath  revealed  Himself  to  us,  He  hath  likewise 
 acquainted  us,  that  as  He  is  in  Himself  Jehovah,  one  most 
 pure  and  simple  Being,  so  He  was  pleased,  from  all  eternity, 
 to  communicate  this  His  most  pure  and  simple  Being  to  an- 
 other, who  is  therefore  called  His  Son,  as  "being  the  bright-  [Heb.  1.3.] 
 ness  of  His  glory  and  the  express  image  of  His  person,"  of 
 the  same  substance  or  nature  with  Himself  the  Father.  And 
 that  from  these  two  proceeded  a  Third  Person,  called  the 
 
536 
 
 Thesaurus  T/teolojicus. 
 
 Holy  Ghost,  of  the  self-same  individual  essence  with  both  ; 
 so  that  all  and  every  one  of  these  Persons  is  that  Jehovah 
 whom  we  are  here  commanded  to  acknowledge.  Moreover, 
 we  must  consider  also,  that  the  second  of  these  glorious  Per- 
 sons, the  Son,  was  pleased,  by  the  Almighty  Power  of  the 
 third,  to  unite  oar  human  nature  to  His  own  divine  Person, 
 
 [is.  7. 14.]  so  as  to  become  "  Immanuel,  God  with  us,"  God  and  man  in 
 one  and  the  same  Person,  who,  having  thus  taken  their 
 nature  upon  Him,  was  pleased,  in  it,  to  converse  with  men 
 upon  earth,  for  several  years  together  ;  all  which  time  He 
 spent  in  teaching  them  all  such  truths  as  were  necessary  for 
 them  to  believe  or  know,  in  working  miracles  to  convince 
 them  of  the  divinity  of  His  Person,  and  the  truth  of  the  doc- 
 trine which  He  taught  them  ;  in  instructing  them  in  their 
 whole  duty  to  God  and  man,  both  by  His  precept  and  ex- 
 ample. And  then,  by  the  "  one  oblation  of  Himself,  once 
 offered,  He  made  a  full,  perfect,  and  sufficient  sacrifice,  obla- 
 tion, and  satisfaction,  for  the  sins  of  the  whole  world,"  even 
 of  all  that  partake  of  that  nature  which  He  assumed,  and  in 
 which  He  suffered.  After  which,  rising  again  the  third 
 day,  He  ascended  up  into  heaven,  where  He  hath  been  ever 
 since,  and  ever  will  be,  making  intercession  for  us  ;  and 
 
 [Heb.  7.  therefore  is  truly  called,  not  only  Christ,  but  Jesus,  a 
 Saviour,  as  being  able  to  save,  to  the  utmost,  all  that  come 
 unto  God  by  Him. 
 
 Now,  these  things  being  duly  considered,  it  is  easy  to 
 observe  what  grounds  we  have  to  trust  on  the  great  Jeho- 
 vah, notwithstanding  the  sins  that  we  have  committed 
 against  Him  ;  for  He,  having  inflicted  the  punishments 
 which,  by  His  law,  were  due  to  the  sins  of  mankind,  upon 
 the  whole  nature  of  man,  united  to  the  person  of  His  own 
 Son,  hence  He  is  now  ready  to  receive  all  of  that  nature 
 into  His  grace  and  favour  again,  if  they  will  but  repent  and 
 believe  in  Him :  for  if  we  do  this,  He,  in  His  said  Son  Jesus 
 Christ  our  Saviour,  hath  promised  us  all  the  good  things 
 that  we  can  desire,  to  make  us  both  holy  and  happy  for 
 ever.  And  He  hath  not  only  permitted,  but  commanded  us 
 to  trust  and  rely  upon  Him  for  the  performance  of  His  said 
 promises  ;  so  that  we  have  the  same  obligations  upon  us  to 
 trust  on  His  promises  as  we  have  to  obey  His  precepts. 
 
Thesaurus  Theologicus. 
 
 537 
 
 And,  besides  that,  this  is  the  great  and  necessary  condition 
 that  He  requires  of  us,  in  order  to  the  performance  of  all 
 His  promises  to  us, — that  we  steadfastly  believe  and  trust  on 
 Him  for  the  performance  of  them,  without  which  we  make 
 ourselves  incapable  of  ever  having  them  performed  to  us  ; 
 and  the  reason  is,  because,  unless  we  take  His  word  for 
 what  He  hath  said,  and  rest  confident  that  He  will  act 
 accordingly,  we  make  Him  a  liar,  and  deny  His  truth  and 
 faithfulness  ;  which  is  so  essential  to  Him,  that  the  Apostle 
 saith,  "He  cannot  lie;"  it  being  a  contradiction  to  His  [Tit.  1. 2.] 
 nature  and  essence,  which  is  Truth  itself.  And  there  is  all 
 the  reason  in  the  world  that  they  who  will  not  acknowledge 
 God,  by  believing  Him  to  be  faithful  to  His  word,  should 
 not  have  it  fulfilled  to  them  :  from  whence  we  may  also 
 observe  how  indispensably  necessary  it  is,  in  order  to  our 
 acknowledging  God,  that  we  put  our  who'e  trust  and  con- 
 fidence on  Him  for  all  the  good  things  that  He  hath  pro- 
 mised in  His  holy  Gospel,  and  what  ground  we  have  to  do 
 so,  having  nothing  less  than  the  word  of  truth  itself  for  it, 
 aud  that,  too,  sealed  and  confirmed  to  us  in  the  blood  of 
 His  only  Son  ;  which  is  so  sure  and  firm  a  ground  where- 
 upon to  build  our  hopes  of  all  good  things  to  be  received  at 
 the  hands  of  God,  that  we  neither  need  nor  ought  to  trouble 
 our  heads  about  any  thing,  but  only  to  repent  of  our  former 
 sins,  and  serve  God  sincerely  for  the  future :  for,  if  we  do 
 that,  we  may  and  ought  to  rest  fully  satisfied  and  persuaded 
 in  our  minds  that  He,  for  His  Son's  sake,  who  is  now,  in 
 our  nature,  interceding  for  us  in  heaven,  will  pardon  all  that 
 is  past,  assist  and  accept  our  sincere,  instead  of  perfect,  obe- 
 dience, and  give  us  all  things  necessary  both  for  life  and 
 godliness ;  that  He  will  defend  us  from  all  evil  that  men  or 
 devils  can  design  against  us,  and  cause  all  things  in  heaven 
 and  earth  to  work  together  for  our  «'ood  :  and  at  last  He 
 will  take  us  up  unto  Himself,  to  live  with  Him  and  enjoy 
 Him,  the  chiefest  good,  for  evermore.  This  is  properly  to 
 trust  in  the  Lord  Jehovah,  when  we  thus  fear  nothing  but 
 Him,  and,  whatsoever  happens  in  the  world,  still  look  upon 
 ourselves  as  safe  and  secure  under  His  protection  ;  firmly 
 believing  that  He,  according  to  His  promise  in  Jesus  Christ, 
 will  be  merciful  unto  us,  and  bless  us,  and  keep  us  from  all 
 
538 
 
 Thesaurus  Theologicus. 
 
 evil,  and  bestow  upon  us  whatsoever  is  or  can  be  really  for 
 our  good.    And  this  is  so  high  and  clear  an  acknowledg- 
 ment of  God,  that  we  can  do  nothing  more  pleasing  and 
 acceptable  unto  Him,  nor  more  advantageous  and  profit- 
 able for  ourselves ;  for  they  who  thus  trust  in  the  Lord  to 
 be  delivered  and  saved  by  Him,  shall  therefore  be  delivered 
 and  saved  by  Him,  because  they  trust  on  Him.    They  have 
 His  own  word  for  it,  that  He  will  deliver  them  from  the 
 Ps.  37.  40.  wicked,  and  save  them,  because  they  trust  on  Hirn.  Thus, 
 when  the  Lord  acquainted  His  prophet  Jeremiah  that  Jeru- 
 salem should  be  taken  and  sacked  by  the  Chaldeans,  He 
 Jer.  39. 17,  added  withal,  "  But  I  will  deliver  thee  in  that  day,  saith  the 
 18,  Lord,  and  thou  shalt  not  be  given  into  the  hand  of  the  men 
 
 of  w7hom  thou  art  afraid.  For  I  will  deliver  thee,  and  thou 
 shalt  not  fall  by  the  sword,  but  thy  life  shall  be  for  a  prey 
 unto  thee,  because  thou  hast  put  thy  trust  in  me,  saith  the 
 Lord." 
 
 But  here  we  must  farther  take  notice,  that  to  our  having 
 the  promises  of  God  fulfilled  to  us,  it  is  required  that  as  we 
 Ezek.  36.  trust  in  Him,  so  likewise  that  we  pray  unto  Him  for  it, 
 which  is  itself  also  a  great  acknowledgment  of  Him ;  for  by 
 our  constant  and  devout  application  of  ourselves  to  Him  to 
 pardon  our  sins,  to  prevent  our  fears,  to  remove  our  troubles, 
 and  to  supply  us  with  what  we  want,  either  for  our  souls  or 
 bodies,  we  plainly  acknowledge  our  dependence  upon  Him  ; 
 that  He  is  the  author  and  giver  of  every  good  and  perfect 
 gift,  and  that  we  have  nothing  but  what  we  receive  at  His 
 gracious  and  bountiful  hands.  But  as  we  cannot  steadfastly 
 trust  on  Him  except  wTe  pray  unto  Him,  so  neither  can  we 
 pray  unto  Him  effectually  except  we  trust  on  Him ;  and  as 
 this  is  a  high  acknowledgment  of  God,  it  is  the  most  effec- 
 tual way  for  the  obtaining  of  any  thing  we  desire  of  Him 
 (witness  the  great  deliverance  we  this  day  commemorate) ; 
 for  we  cannot  but  now  acknowledge,  to  His  honour  and 
 glory,  that  He,  according  to  His  promises  to  that  purpose, 
 hath  heard  the  prayers  and  granted  the  petitions  we  have 
 put  up  unto  Him,  in  that  He  hath  "  abated  the  pride, 
 assuaged  the  malice,  and  confounded  the  devices,  of  all  our 
 enemies."  Blessed  be  His  name  for  it !  For  all  our  hopes 
 that  He  will  grant  what  we  pray  for,  being  grounded  only 
 
Thesaurus  Theoloyicus. 
 
 539 
 
 upon  His  promises  to  do  it,  unless  we  believe  and  trust  on 
 such  promises,  we  have  no  ground  to  expect  that  He  should 
 grant  us  any  thing  we  pray  for.  And  therefore  our  Lord 
 inserts  this  condition  in  the  very  promises  that  He  makes 
 us,  to  this  purpose,  saying,  "  And  all  things  whatsoever  ye  Matt.  21. 
 shall  ask  in  prayer,  believing,  ye  shall  receive."  And  else-  22' 
 where,  "Therefore  I  say  unto  you,  what  things  soever  ye  Markn.24. 
 desire  when  ye  pray,  believe  that  ye  receive  them,  and  ye 
 shall  have  them."  From  whence  it  is  plain,  that  if,  when 
 we  pray,  we  likewise  believe  that  God,  according  to  His 
 promise,  will  hear  and  answer  us,  then  He  will  do  it,  other- 
 wise not;  and  therefore  we  find  in  the  Holy  Scriptures  how 
 the  Saints  of  old,  when  they  prayed,  expressed  themselves 
 commonly  in  the  future  tense,  as  in  the  fifty-first  Psalm 
 [ver.  7],  "  Thou  wilt  purge  me  with  hyssop,  and  I  shall  be 
 clean ;  thou  wilt  wash  me,  and  I  shall  be  whiter  than  snow. 
 Thou  wilt  not  cast  me  away  from  thy  presence,  nor  take 
 thy  Holy  Spirit  from  me."  For  so  it  runs  in  the  original. 
 And  so  doth  the  sixty-seventh  Psalm  begin,  "  God  will  be 
 merciful  unto  us,  and  will  bless  us,  and  will  cause  His  face 
 to  shine  upon  us."  And  the  fourth  ends  after  the  same 
 manner :  "  I  will  both  lay  me  down  and  sleep,  for  thou, 
 Lord,  only  wilt  make  me  dwell  in  safety."  If  we  consult 
 the  Hebrew  text,  we  may  observe  many  such  expressions 
 used  in  the  prayers  which  are  there  recorded  as  so  many 
 acts  or  exercises  of  their  trust  and  confidence  in  God ;  and 
 though  it  be  not  always  necessary  thus  to  express  it  in 
 words,  yet  in  our  minds  we  must  always  act  our  faith  and 
 trust  in  God  for  all  the  good  things  we  pray  for  at  His 
 hands;  for  otherwise  we  shall  pray  in  vain,  and  to  no  pur- 
 pose. Whereas,  if  we  both  present  our  petitions  to  Him, 
 and  at  the  same  time  believe  that  He  will  grant  them, 
 according  to  the  promises  that  He  hath  made  us  in  Jesus 
 Christ  our  Saviour,  we  shall  thereby  acknowledge  both  His 
 power  and  faithfulness,  and  then  shall  be  sure  to  find  grace 
 and  favour  with  Him. 
 
 And  as  we  ought  to  testify  our  acknowledgment  of  God 
 by  praying  to  Him,  so  likewise  by  praising  of  Him  and 
 giving  Him  thanks.  I  put  them  both  together,  because 
 they  are  one  and  the  same  thing,  and  are  usually  expressed 
 
540 
 
 Thesaurus  Tlteologicus. 
 
 in  Hebrew  by  one  and  the  same  word  ;  which  also  signifies, 
 in  general,  to  confess  or  acknowledge;  all  the  praise  and 
 thanks  that  we  can  give  to  God  t>eing  nothing  else  but  our 
 acknowledgment  of  what  He  is  in  Himself  and  hath  done 
 Ps.  107.  8,  for  us;  and  therefore,  when  we  read,  "Oh  that  men  would 
 
 15  21  31 
 
 '  1  '  praise  the  Lord  for  His  goodness,"  &c,  in  Hebrew  it  is, 
 "  Oh  that  men  would  acknowledge  to  the  Lord  His  goodness, 
 and  His  wonderful  works  to  the  children  of  men."  And 
 
 Ps.  us.  elsewhere,  "  Oh  give  thanks  unto  the  Lord,  for  He  is  good  : 
 for  His  mercy  endureth  for  ever,"  the  words  may  properly 
 be  rendered,  "Acknowledge  to  the  Lord  that  He  is  good, 
 that  His  mercy  endureth  for  ever."  And  then  it  follows  [v. 2], 
 "  Let  Israel  now  say,  that  His  mercy  endureth  for  ever." 
 From  whence  it  appears  that  this  our  acknowledgment  of 
 Him  ought  to  be  expressed  and  declared  by  words,  or  some 
 such  outward  signs,  and  then  it  is  properly  that  which  we 
 call  praising  God,  or  giving  thanks  to  Him.  And  therefore 
 David,  when  he  would  praise  God,  as  he  often  doth  in  the 
 Psalms,  he  only  declares  and  repeats  what  God  hath  done 
 for  mankind  in  general,  or  for  His  own  people  in  particular. 
 And  thus  our  Church  continually  praiseth  God  in  that  no 
 less  excellent  than  ancient  hymn,  the  Te  Deum,  which 
 begins,  "  We  praise  thee,  0  God  :  we  acknowledge  thee  to 
 be  the  Lord."  Where  the  latter  words  explain  the  former, 
 even  that  we  praise  God  by  acknowledging  Him  to  be  the 
 Lord.  And  the  whole  is  nothing  else  but  a  declaration  that 
 we  and  the  whole  Church,  both  in  heaven  and  earth, 
 acknowledge  His  glory  and  goodness  to  mankind ;  yea, 
 thus  it  is  that  the  glorified  Saints  and  Angels  in  heaven 
 
 isa.  6.  3.    praise  Him,  saying,  "  Holy,  holy,  holy  is  the  Lord  of  Hosts ; 
 
 Rev.  4.  n.  the  whole  earth  is  full  of  His  glory."  And,  "Thou  art 
 worthy,  O  Lord,  to  receive  glory,  and  honour,  and  power ; 
 for  thou  hast  created  all  things,  and  for  thy  pleasure  they 
 
 chap.  15.3.  are,  and  were  created."  And  again,  "  Great  and  marvellous 
 are  thy  works,  thou  Lord  God  Almighty:  just  and  true  are 
 thy  ways,  thou  King  of  Saints."  And  this  is  the  meaning 
 of  that  short  but  comprehensive  hymn,  which  they  in 
 heaven,  as  well  as  we  upon  earth,  continually  use,  even 
 "  Hallelujah,  praise  ye  the  Lord;"  or,  as  the  word  signifies, 
 "Acknowledge   and   declare  the   glory  and  splendour  of 
 
Thesaurus  Theofogicus 
 
 541 
 
 Jehovah."  And  therefore,  when  they  have  called  upon  one 
 another  to  praise  God,  saying,  "  Hallelujah,"  they  imme- 
 diately all  join  together  to  do  it,  as  it  was  in  one  chorus, 
 saying,  "  Salvation,  and  glory,  and  honour,  and  power  unto  Rev.  19.  1. 
 the  Lord  our  God."  And  as  we  hope  to  join  with  them 
 hereafter,  we  ought  to  begin  it  here,  by  having  the  praises 
 of  God  continually  in  our  mouth,  and  so  testifying  to  one 
 another,  and  to  all  the  world,  that  we  own  and  acknowledge 
 Him  for  our  great  Creator  and  continual  Benefactor  ;  espe- 
 cially upon  this  occasion,  what  cause  have  we  to  praise  and 
 magnify  His  all-glorious  name,  and  to  join  with  the  choir  of 
 heaven,  saying,  "  Hallelujah,  salvation,  and  honour,  and 
 glory,  and  power  be  to  the  Lord  our  God  ;  blessing,  and 
 honour,  and  glory,  and  power  be  unto  Him  that  sitteth  upon 
 the  throne,  and  to  the  Lamb,  for  ever  and  ever." 
 
 But  we  must  remember,  in  the  last  place,  to  acknowledge 
 Him  in  our  works  as  well  as  words,  by  performing  sincere 
 and  universal  obedience  to  Him  ;  otherwise  we  shall  come 
 into  the  number  of  those  who,  as  the  Apostle  saith,  "  profess  Tit.  1.  16. 
 to  know  God,  but  in  works  they  deny  Him,  being  abo- 
 minable, disobedient,  and  to  every  good  work  reprobate." 
 For  if  we  refuse  or  neglect  to  obey  what  God  hath  com- 
 manded, we,  in  effect,  deny  and  disown  His  power  and 
 authority  over  us  ;  whereas  by  walking,  to  the  utmost  of 
 our  power,  in  all  His  commandments  blameless,  we  manifest 
 to  all  the  world  that  we  acknowledge  Him  to  be  our  Lord 
 and  Master,  and  that  all  His  commandments  are  true,  and 
 holy,  and  just,  and  good  for  us.  And  hence  it  is  that  this  is 
 called  our  serving  God ;  and  it  is,  indeed,  all  the  service 
 that  we  can  do  Him  for  the  manifold  mercies  that  we  con- 
 tinually receive  from  Him.  And  whatsoever  it  is  that  He 
 is  pleased  to  require  of  us,  He  therefore  only  requires  it  of 
 us ;  and  we  are  therefore  obliged  to  perform  it  to  Him,  that 
 we  may  thereby  observe  this  one  commandment,  into  which 
 all  the  rest  do  ultimately  resolve  themselves,  even  acknow- 
 ledge Him  that  made  us. 
 
 Having  thus  discovered  how  we  ought  to  acknowledge 
 God,  we  should  now  consider  the  extent  of  this  duty,  how 
 we  ought  to  do  it, — in  all  our  ways.  But  that  will  be  de- 
 spatched in  few  words  ;  for,  by  all  our  ways,  we  are  certainly 
 
542 
 
 Thesaurus  Theoloyicus. 
 
 to  understand  the  whole  course  of  our  lives  :  so  that  this  is 
 not  a  thing  to  be  done  only  now  and  then,  but  as  it  was  the 
 end  of  our  creation,  it  ought  to  be  so  of  all  our  actions. 
 And  as  of  all  in  general,  so,  by  consequence,  of  every  one  in 
 particular,  for  whatsoever  it  is  we  undertake,  we  are  first  to 
 consider  whether  it  be  agreeable  to  God's  revealed  will,  for 
 fear  lest  we  should  offend  Him  in  doing  it.  And  if  we  find 
 it  to  be  so,  then  we  are  to  pray  to  Him,  and  trust  on  Him 
 to  assist  and  direct  us  in  it,  so  as  to  begin,  continue,  and  end 
 it  only  in  Him.  And  when  it  is  done,  we  are  to  ascribe  all 
 the  honour  and  glory  of  it  only  unto  Him.  Thus  it  is  that 
 we  may  and  ought  to  acknowledge  the  Lord  Jehovah  in  all 
 our  ways ;  and  if  we  do  this,  He  Himself  here  promiseth 
 that  He  will  direct  our  paths. 
 
 And  that  is  the  other  thing  observable  in  these  words, 
 even  the  promise  that  Almighty  God  here  makes  to  direct 
 our  paths,  in  case  we  acknowledge  Him  in  all  our  ways  ; 
 which  promise  is  certainly  of  the  same  extent  and  latitude 
 with  the  command  :  for  as  the  command  contains  whatso- 
 ever God  requires  of  us,  so  doth  this  promise  whatsoever 
 we  can  desire  of  Him.  JBy  that  He  obligeth  us  to  do  all  we 
 can  for  Him,  by  this  He  obligeth  Himself  to  do  all  He  can 
 for  us;  for  if  He  directs,  or,  as  the  word  may  be  translated, 
 
 Prov.  3.  23.  "  makes  our  paths  straight"  and  plain  "before  us,"  as  we 
 shall  never  go  out  of  the  way,  so  neither  shall  we  "  stumble" 
 in  it.  For  there  shall  be  no  rubs  in  it,  nothing  to  hinder 
 or  impede  our  progress.  But  whatsoever  it  is  that  we  thus 
 undertake,  so  far  as  it  is  really  for  our  good,  all  things  shall 
 concur  to  it ;  for  He  that  governs  all  things  will  do  so.  To 
 this  purpose  is  that  remarkable  passage  also  in  the  Psalms, 
 
 Ps.  37.4, 5.  "  Delight  thyself  in  the  Lord,  and  He  shall  give  thee  the 
 desires  of  thine  heart.  Commit  thy  way  unto  the  Lord  : 
 trust  a^o  on  Him,  and  He  shall  bring  it  to  pass."  For  He 
 will  order  and  dispose  of  all  inferior  causes,  so  that  they 
 shall  join  their  forces  together  for  the  effecting  of  it.  As 
 none  of  us  but  may  have  often  observed  how,  when  Al- 
 mighty God  either  wills  a  thing  should  not  be  brought  about, 
 or  doth  not  will  it  should,  these  things  that  should  concur 
 to  it  all  run  counter,  or,  at  least,  like  Pharaoh's  chariots  in 
 
 [Ex.  i4.     the  Red  Sea,  their  wheels  are  off,  so  that  they  drive  heavily, 
 
Thesaurus  Theologicus. 
 
 543 
 
 and  can  never  attain  to  the  end  they  were  designed  for. 
 But  when,  upon  our  acknowledging  and  owning  God  in 
 what  we  undertake,  He  is  pleased  to  interest  and  engage 
 Himself  in  it,  all  things  else,  acting  and  moving  only  under 
 Him,  put  forth  all  their  power  and  vigour,  striving,  as  it 
 were,  which  should  contribute  most  towards  the  accom- 
 plishing of  it.  And  nothing  in  the  world  shall  be  able  to 
 oppose  or  hinder  it ;  for  "  When  a  man's  ways  please  the  Prov.  16.  7. 
 Lord,  He  maketh  even  his  enemies  to  be  at  peace  with 
 him."  Yea,  the  stones  of  the  earth,  the  beasts  of  the  field,  Jobs.  23. 
 the  fowls  of  the  air,  and  the  very  creeping  things  of  the  °s*  2' 18, 
 ground,  shall  enter  into  the  same  league,  and  become 
 His  sure  friends  and  allies.  And  so  will  all  the  holy  angels 
 that  are  in  heaven.  So  that  he  shall  have  no  enemies  in 
 the  world  but  those  who  are  so  to  God,  even  the  devils  in 
 hell.  And  yet  they,  too,  for  all  their  implacable  hatred  and 
 malice,  shall  be  so  far  at  peace  with  him,  that  they  shall 
 not  be  able  to  bring  any  evil  upon  him  ;  but  whatsoever 
 they  attempt  against  him  shall,  in  spite  of  their  teeth,  wheel 
 about,  and  turn  to  his  good. 
 
 Thus  therefore  it  is,  that  if  we  acknowledge  the  Lord  in  all 
 our  ivays,  and  so  always  please  Him,  all  things  that  He 
 hath  made  shall,  in  some  way  or  other,  make  for  us,  and 
 promote  our  interest  and  good  in  the  world.  And  where 
 the  ordinary  power  of  all  the  natural  causes  fails  us,  He 
 Himself  is  pleased  to  appear,  in  an  extraordinary  and  super- 
 natural manner  for  us,  so  as  to  invert  the  course  of  nature, 
 increase  its  power,  or  else  to  act  without  it,  immediately 
 from  Himself.  As  seeing  our  souls  are  of  that  sublime  and 
 spiritual  nature  that  no  inferior  cause  can  reach  them,  so  as 
 to  work  effectually  upon  them  to  any  good  purpose,  there- 
 fore He  Himself,  by  His  own  Holy  Spirit  proceeding  from 
 Him,  is  pleased  to  move  upon  them,  and  to  influence  all 
 their  powers  and  faculties,  enlightening  our  minds,  inform- 
 ing our  judgments,  inclining  our  wills,  regulating  our  affec- 
 tions, directing  our  very  thoughts,  and  ordering  the  subtle 
 spirits  in  our  brains,  so  that  they  may  occur,  which  shall  be 
 most  for  our  advantage.  As  the  wise  man  assures  us, 
 saying,  "  Commit  thy  works  unto  the  Lord,  and  thy  Prov.  16. 3. 
 thoughts  shall  be  established,"  or  directed  ;  insomuch,  that 
 
544 
 
 Thesaurus  Theologians. 
 
 when  we  are  in  a  mist,  and  know  not  which  way  to  take, 
 upon  the  lifting-  up  our  hearts  to  God,  He  lifts  up  the  light 
 of  His  countenance  upon  us,  and  then  immediately  the 
 clouds  are  dispersed,  and  all  is  serene  and  clear  about  us. 
 [Ps.  36.  9.]  In  His  light  we  see  light,  and  our  ears,  as  the  prophet  saith, 
 isa.  30.  21.  hear  a  word  behind  us,  saying,  "  This  is  the  way,  walk  ye  in 
 it."  Hence  it  is,  that  they  whose  minds  are  always  fixed 
 upon  God  live  above  the  world,  far  beyond  the  reach  of  all 
 things  in  it,  even  the  very  fiends  of  hell,  and  of  fate  or  for- 
 tune, as  the  heathen  observed.*  Which  being  nothing  else 
 but  the  series  of  natural  causes,  must  needs  be  much  in- 
 ferior to  those  who  are  acted  by  a  supernatural  principle, 
 the  Spirit  of  God  Himself,  the  God  of  nature,  who  did  not 
 only  establish  the  whole  course  of  nature  at  first,  but  still 
 continues  to  dispose  and  order  it,  according  to  His  own  will 
 and  pleasure.  And  therefore,  so  long  as  we  acknowledge 
 and  trust  on  God,  as  we  ought  not,  so  we  need  not,  concern 
 ourselves  about  the  influences  of  the  stars,  the  prodigies  of 
 nature,  or  any  presages  of  future  events,  what  may,  or  may 
 not,  happen  hereafter  in  the  world :  for  whatsoever  becomes 
 of  others,  He  whom  we  acknowledge  to  govern  all  things 
 will  be  sure  to  direct  our  paths  for  us  ;  for  He  will  guide  us 
 by  His  counsel,  assist  us  by  His  grace,  conduct  us  by  His 
 Spirit,  and  protect  us  by  His  power,  until,  at  length,  He 
 receive  us  to  Himself  in  glory. 
 
 But  here  we  must  farther  observe,  that  these  words 
 concern  not  only  single  persons,  but  likewise  all  societies 
 of  men,  or  bodies  politic,  as  such ;  for  they  also,  if  they 
 acknowledge  God  in  all  their  ways,  will  have  their  paths 
 directed  by  Him.  And.  doubtless,  every  man  is  bound  as 
 to  acknowledge  God  by  himself,  so  to  express  and  manifest 
 the  same  in  company  with  others.  For  this  is  the  great  end 
 of  human  societies,  that  as  the  angels  in  heaven,  so  we  upon 
 earth,  may  join  together  in  paying  our  acknowledgments 
 
 *  Denique  affirmat  eos  Hermes,  qui  <ri$r,  \k  txmtos  xaxou,  ro  yap  It,  xai 
 
 cognoverint  Deu?n,  non  tantum  ab  in-  /u.ovcv  iv  avfyaTot;  lorn  ayaSlv  ivtr'ifiux. 
 
 cursionibus  Dcemonum  tutos  esse,  re-  Quid  sit  avtem  %ho'i$ua,  alio  loco  his 
 
 rum  etiamnefato  quidem  teneri.   Mia,  verbis  testatur  dicens ;  h  yag  ive'iZua, 
 
 inquit,  QvXaKYj  ivesfiiia.  ~Elsi(oov;  yao  yvaj<rl;  ItTTt  rov  hov. — Lactant.  DlV. 
 L\0^u7rov   oh   Sci'iftav   xaKc;}   0UT6   ilfjiao-       lust.  ii.  15. 
 
 (JLIYTI    K0U.TU.        ®Z0;     yu.0    fUlTOU    70V  tv- 
 
Thesaurus  Theologicus. 
 
 545 
 
 to  our  common  Creator  and  Governor,  and  assist  and  excite 
 each  other  in  the  doing  of  it.  And  as  this  is  the  end,  so  it 
 ought  to  be  the  great  care,  of  all  societies  of  men,  from  the 
 least  to  the  greatest,  even  of  whole  kingdoms  or  empires, 
 where  vast  companies  of  men  are  for  this  purpose  incor- 
 porated, and  live  together  under  one  common  head.  For  as 
 the  Lord,  and  He  alone,  is  "  the  God  of  all  the  kingdoms  of  isa.  37.  16. 
 the  earth,  the  Lord  of  lords,  and  King  of  kings;"  all  the 
 kingdoms  of  the  earth  must  needs  be  obliged  to  own  and 
 acknowledge  Him  to  be  so,  and  to  take  what  care  they  can 
 that  all  and  every  one  of  their  respective  members  do  the 
 same  accordingly ;  for  it  is  this  public  and  general  ac- 
 knowledgment of  God  in  it  that  we  call  the  religion  of  any 
 nation  or  kingdom,  upon  the  due  performance  whereof,  as 
 the  happiness  of  every  member,  so  the  peace  and  tranquillity 
 of  the  whole  body  depends.  And  therefore  it  is  worth  our 
 while  to  inquire  how  this  may  and  ought  to  be  done.  For 
 which  purpose  I  shall  first  premise  three  things  : 
 
 First,  whatsoever  number  of  persons  there  are  in  any  or 
 all  the  kingdoms  upon  earth,  who  are  baptized  in  the  name 
 of  the  Father,  Son,  and  Holy  Ghost,  and  acknowledge  the 
 true  God,  and  Jesus  Christ  whom  He  hath  sent,  as  they 
 have  a  civil  respect  to  the  kingdom  or  nation  wherein  they 
 live  as  subjects,  so  they  are  visible  members  also  of  Christ's 
 Catholic  Church,  which,  although  it  be  a  kingdom  of  itself, 
 governed  by  its  own  officers,  instituted  by  our  Lord  Christ, 
 and  therefore  is  not  of  this  world,  but  purely  spiritual, 
 having  relation  only  to  men's  souls  and  future  states ;  yet  it 
 is  necessary  it  should  be,  and  always  is,  seated  in  the  tem- 
 poral kingdoms  upon  earth  (as  the  soul  is  in  the  body), 
 and  in  some  places  is  of  the  same  extent  and  latitude  with 
 them,  in  others  not,  as  in  our  own  particularly,  there 
 being  at  this  time,  to  our  great  shame  and  grief,  many  sub- 
 jects of  this  realm  who  were  never  baptized  according  to 
 the  institution  of  Christ,  and  so  are  not  admitted  into  His 
 Church.  But  howsoever,  where  the  public  acknoAvledg- 
 ment  of  God,  according  to  the  doctrine  and  discipline 
 taught  and  prescribed  in  the  Gospel  of  Christ,  is  allowed 
 and  established  by  the  laws  of  any  kingdom  or  nation, 
 though  there  may  be  some  particular  persons  in  it  that  do 
 
 N  N 
 
546 
 
 Thesaurus  Theologicus. 
 
 not  profess  it,  yet  the  Christian  is  still  the  public  religion  of 
 that  kingdom  or  nation,  and  the  Church  of  Christ  that 
 is  settled  in  it  is,  properly,  a  national  church;  and  the 
 king,  queen,  prince,  or  emperor,  or  whosoever  he  be  that  hath 
 the  sovereign  power  in  that  nation,  is  over  all  persons,  in  all 
 causes,  as  well  ecclesiastical  as  temporal,  supreme  governor 
 upon  earth,  to  whom  is  committed  the  supreme  care  of 
 the  Church  that  is  seated  in  his  kingdom,  as  well  as  of  the 
 kingdom  in  which  it  is  seated. 
 
 Secondly,  Where  the  Church  of  Christ  is  thus  settled  in 
 any  kingdom  (as  it  ought  to  be  in  all),  and  so  the  Christian 
 is  the  only  religion  publicly  professed  in  it,  many  people  are 
 apt  to  profess  it  only  upon  that  account,  not  because  of  the 
 truth  and  excellency  of  it  in  itself,  but  only  because  it  is  the 
 religion  of  that  country  where  they  live  ;  Avhich  reason,  if  it 
 may  be  called  so,  holding  for  all  other  religions  that  are 
 any  where  publicly  professed,  as  well  as  for  that  they  are 
 properly  of  no  religion,  at  least,  not  of  the  Christian,  any 
 farther  than  by  outward  profession  ;  and  therefore  all  such 
 persons,  which,  we  have  cause  to  fear,  are  very  many  in  all 
 kingdoms, — all  such,  I  say,  will  observe  the  rules  and  pre- 
 cepts of  their  religion,  and  so  acknoioledge  God  no  farther 
 than  they  are  obliged  to  do  it  by  the  laws  of  the  land 
 whereby  it  is  established,  which  reaching  only  to  the  out- 
 ward man,  inwardly  they  are  as  bad  and  vicious  as  if  they 
 had  never  heard  of  any  such  thing  as  goodness  or  virtue, 
 as  heady  and  high-minded,  as  proud  and  self-conceited,  as 
 covetous  and  uncharitable,  as  malicious  and  revengeful,  as  if 
 the  Gospel  of  Christ  had  never  been  planted  amongst  them. 
 And  their  minds  being  thus  distempered  and  corrupted, 
 they  are  apt,  upon  all  occasions,  not  only  to  fall  into  all 
 manner  of  personal  wickedness  and  immorality,  but  like- 
 wise to  raise  schisms  and  factions  in  the  Church,  and  tu- 
 mults and  seditions  in  the  State,  which  therefore  cannot, 
 with  any  show  of  reason,  be  imputed  to  the  religion  they 
 profess,  but  to  their  bare  profession  without  the  practice  of 
 it.  For  such  things  as  these  are  directly  contrary  to  the 
 principles  of  the  Christian  religion,  which  requires  us  to 
 live  soberly,  righteously,  and  godly  in  this  present  world,  to 
 be  meek  and  lowly  in  heart,  to  follow  peace  with  all  men, 
 
Tliesaurus  Tlieoloyicus. 
 
 547 
 
 to  be  obedient  and  submissive  to  our  governors,  and  to  suffer 
 the  greatest  rather  than  to  do  the  least  wrong  to  any  man ; 
 and,  therefore,  they  that  act  not  according  to  these  princi- 
 ples, whatsoever  they  may  profess,  they  like  not  to  retain 
 God  in  their  knowledge,  but  are  enemies  to  Him  and  to 
 His  Church  for  His  sake,  because  He  is  truly  acknow- 
 ledged in  it.  And  hence  it  is  that  the  Church  of  Christ 
 always  did,  and  ever  will,  meet  with  opposition  in  the  world, 
 so  long  as  there  are  either  devils  in  hell  or  sinful  men  upon 
 earth  to  make  it. 
 
 Lastly.  This,  therefore,  being  the  state  and  condition  of 
 the  Christian  religion,  wheresoever  it  is  publicly  received 
 into  any  kingdom,  in  order  to  the  free  and  constant  exer- 
 cise thereof  throughout  the  said  kingdom,  it  is  necessary 
 that  it  be  encouraged,  defended,  backed,  and  enforced  by 
 the  civil  government  and  the  laws  of  the  land,  which  have 
 more  force  upon  carnal  and  sinful  men  than  the  laws  of  the 
 Church,  or  of  Christ  Himself.  I  know  that  Christ  hath  left 
 sufficient  power  with  His  Church  to  govern  itself  and  its 
 own  members,  and  to  fit  them  for  heaven,  without  the  as- 
 sistance of  any  other.  But  as  for  the  defence  and  protec- 
 tion of  it  against  its  enemies,  that  He  takes  care  of  Him- 
 self, or  else  commits  it  to  the  civil  magistrate  where  it  is 
 publicly  owned.  In  the  first  ages  of  the  Church,  before  the 
 empire  became  Christian,  Christ  Himself  appeared,  in  a 
 miraculous  manner,  for  it,  distributing  His  power  of  work- 
 ing miracles  commonly  amongst  the  members  of  it,  whereby 
 His  Church  was  not  only  preserved  and  kept  up  in  the 
 world,  but  propagated  too,  maugre  all  the  opposition  that 
 men  or  devils  could  make  against  it.  But  when  emperors 
 and  kings  themselves  embraced  the  Christian  religion,  the 
 power  of  working  miracles  presently  ceased,  and  the  care 
 and  patronage  of  the  Church  was  then  put  into  their  hands, 
 and  so  it  hath  been  ever  since,  there  being  no  need  of  ex- 
 traordinary means  where  the  ordinary  means  may  do  as 
 well.  And  this  is  certainly  the  highest  honour  that  can  be 
 conferred  upon  any  prince,  to  be  Christ's  vicegerent  upon 
 earth,  in  defending  and  assisting  His  Church  in  the  free  ex- 
 ercise of  that  religion  which  He  hath  established  in  the 
 world.    And  as  this  is  the  prince's  honour,  so  both  his  own 
 
548 
 
 Thesaurus  Theologicus. 
 
 and  his  people's  welfare  depends  upon  the  due  performance 
 of  it,  by  making*  and  publishing  such  laws  as  are  necessary 
 for  that  purpose ;  for  seeing  it  is  only  in  the  exercise  of  the 
 Christian  religion  that  the  Most  High  God  is  duly  acknow- 
 ledged in  any  kingdom,  the  very  making  and  consenting  to 
 such  laws  as  tend  to  the  settling,  securing,  and  promoting 
 of  that,  is  itself  a  public  acknowledgment  of  God,  made  by 
 the  whole  realm,  and  so  entitles  it  to  the  great  promise  in 
 my  text,  of  being  directed  by  Him. 
 
 And,  therefore,  this  must  needs  be  the  main  thing  that 
 the  civil  government  ought  to  look  after,  for  that,  certainly, 
 is  not  so  much  concerned  in  the  salvation  of  particular  per- 
 sons as  in  the  keeping  up  of  that  religion  in  order,  whereby 
 they  may  be  saved,  and  God  truly  acknowledged  in  the 
 kingdom.  To  which  there  are  many  things  necessary, 
 which  are  not  so  in  themselves,  to  the  salvation  of  this  or 
 that  man  in  it,  any  farther  than  as  every  one  is  bound  in 
 conscience  to  observe  and  obey  such  laws  as  are  enacted  for 
 that  pious  and  good  end. 
 
 These  things  being  premised  in  general,  we  shall  now 
 consider  particularly  what  those  things  are  which  ought  to 
 be  thus  established  and  performed  throughout  the  kingdom, 
 in  order  to  the  due  acknowledgment  of  Almighty  God  in  it. 
 
 First,  therefore,  it  is  necessary  that  there  be  certain 
 places  and  times  set  up,  where  and  when  it  should  be  done, 
 throughout  the  kingdom.  As  also  certain  persons  or  offi- 
 cers, who  may  assist  the  rest  of  the  kingdom  in  the  doing  of 
 it.  For  these  things,  in  general,  are  so  necessary  to  the  es- 
 tablishment of  religion  in  any  place,  that  no  religion  can 
 any  where  subsist  without  them,  nor  yet  without  their  being 
 esteemed  sacred  and  religious,  by  reason  of  their  near  and 
 intimate  relation  to  religion  in  general ;  and  as  they  are 
 supposed  in  all  religions,  so  the  religion  of  any  nation  is 
 specified  by  them.  As  the  Christian  is  known  and  dis- 
 tinguished from  all  other  religions,  by  its  being  publicly 
 exercised  at  such  times,  in  such  places,  and  such  officers,  as 
 were  appointed  by  Christ  and  His  Apostles,  and  have  been  ob- 
 served by  His  Catholic  Churches  in  all  ages.  And,  therefore, 
 to  take  away  all  or  any  of  these  things,  as  now  established 
 amongst  us  (as  some  heretofore  have  endeavoured  to  do), 
 
Thesaurus  Theologicus. 
 
 549 
 
 is  plainly  to  undermine  the  Christian  religion,  and  to  make 
 way  for  any,  or  no  religion  at  all.  But,  on  the  other  side, 
 where  there  is  sufficient  provision  made  by  the  laws  of  any 
 kingdom  for  the  better  observing  of  such  times,  for  the 
 erecting  and  upholding  such  places,  and  for  the  defending 
 and  maintaining  of  such  officers  as  Christ  hath  settled  in 
 His  Church,  for  the  due  acknowledgment  of  God,  according 
 to  His  Gospel;  there  His  religion  is  publicly  owned,  and  the 
 true  God  so  far  acknowledged  by  that  kingdom. 
 
 Now  these  things  being  thus  established  throughout  the 
 kingdom,  that  God  may  be  duly  acknowledged  in  it,  it  is 
 farther  necessary  that  there  be  a  set  form  of  public  devo- 
 tions drawn  up  by  the  Church,  and  so  confirmed  and  en- 
 forced by  the  civil  power  that  all  persons  may  be  obliged  to 
 join  together  in  the  performance  of  them  at  the  times  and 
 places,  and  by  the  persons  or  officers,  before-mentioned, 
 otherwise,  whatsoever  some  particular  persons  in  it  may  do, 
 the  nation,  in  general,  could  not  be  said  to  acknowledge 
 God  ;  for  if  all  people  should  be  left  to  their  own  liberty  to 
 do  what  they  pleased  in  this  case,  by  reason  of  the  impru- 
 dence, ignorance,  and  wickedness  of  the  greatest  part  of 
 mankind,  some  would  never  meet  together  at  all  upon  any 
 such  account ;  others  would  meet  together  so  as  to  dis- 
 honour God,  rather  than  acknowledge  Him  as  they  ought, 
 by  their  impertinent  talking  and  irreverent  carriage  before 
 Him.  And,  besides,  that  by  this  means  the  kingdom  would 
 be  soon  divided  into  as  many  opinions  about  religion  as  there 
 are  parishes,  and  there  would  be  as  many  several  modes  of 
 religious  worship  as  particular  congregations  in  it,  none  of 
 which  could  be  said  to  be  the  opinion  or  religion  of  the  whole 
 kingdom.  And  if  it  should  so  happen,  which  can  never  be 
 expected,  that  all  the  persons  in  any  nation  should  agree  in 
 acknowledging  and  worshipping  Almighty  God  aright,  yet 
 still  there  would  be  no  thanks  due  to  the  nation  in  general, 
 as  a  body  politic,  for  it,  they  having  no  obligation  upon  them 
 from  the  laws  of  the  land  to  do  so.  But  where  there  is  a 
 grave  and  solemn  form  of  Common  Prayer,  composed  by 
 the  Church,  seated  in  any  kingdom,  according  to  which  the 
 Most  High  God  may  be  duly  and  fully  acknowledged  and 
 worshipped  in  it;  and  this  is  enjoined,  not  only  by  the  ec- 
 
550 
 
 Thesaurus  Tlieologicus. 
 
 clesiastical,  but  likewise  by  the  civil  power  of  the  said  king- 
 dom, to  be  every  where  observed  and  used,  although  there 
 may  be  some  particular  persons  who,  through  ignorance, 
 prejudice,  or  any  evil  habit,  may  refuse  or  neglect  to  join 
 with  the  rest  of  the  kingdom  in  the  using  of  it ;  yet,  howso- 
 ever, the  kingdom  in  general  doth  perform  its  duty,  and 
 duly  acknowledge  God,  by  its  consenting  unto,  and  enjoin- 
 ing such  a  form  to  be  every  where  observed,  whereby  He  is 
 or  may  be  duly  acknowledged. 
 
 But  for  that  purpose  it  is  necessary  that  the  said  form, 
 containing  all  things  requisite  to  the  public  acknowledg- 
 ment of  God  in  the  kingdom,  be  used  in  the  vulgar  tongue, 
 which  is  commonly  spoken  and  understood  by  all  the  people 
 in  it ;  for,  otherwise,  whatsoever  acknowledgments  of  God 
 there  may  be  in  the  composition,  there  can  be  none  made 
 by  the  people  in  the  use  of  it,  who,  not  knowing  what  is  said 
 of  God,  cannot  possibly  join  in  the  acknowledgment  of 
 Him.  And  although  the  enjoining  of  such  a  form  in  gene- 
 ral be  a  public  acknowledgment  of  God,  yet  the  enjoining 
 it  to  be  used  in  an  unknown  tongue  is,  in  effect,  a  forbid- 
 ding the  people  to  acknowledge  Him,  by  making  it  impos- 
 sible for  them  to  do  it.  By  which  means,  whatsoever  ac- 
 knowledgment of  Him  was  designed  in  the  injunction  it- 
 self, is  in  practice  made  void  and  of  none  effect. 
 
 Moreover,  it  is  necessary  also  that  all  the  prayers  in  the 
 said  form  be  directed  only  to  the  Most  High  God,  not  to 
 Saints  or  Angels,  or  any  creature  whatsoever  ;  for  that 
 wrould  be  to  acknowledge  the  creature  instead  of  the  Creator, 
 God  blessed  for  evermore.  And  besides  that,  whatsoever 
 distinctions  learned  men  may  make,  in  all  the  popish  coun- 
 tries where  their  prayers  are  usually  directed  to  the  Virgin 
 Mary  or  other  saints,  to  images,  crucifixes,  or  the  like,  it  is 
 notorious  that  the  common  people  pay  more  respect  and 
 reverence  to  them  than  they  themselves  do  to  Almighty  God 
 Himself ;  and,  therefore,  whatsoever  kingdom  publicly  com- 
 mands or  allowrs  this  plainly  detracts  so  much  from  that 
 public  acknowledgment  which  is  due  to  Him,  and  to  Him 
 only. 
 
 And  as  it  is  necessary  that  the  prayers  be  made  only  to 
 God,  so  also  that  they  be  made  to  Him  in  the  most  humble 
 
Thesaurus  Theologicus. 
 
 551 
 
 manner  that  may  be,  whereby  to  express  our  fear  and  rever- 
 ence of  His  Divine  Majesty,  and  our  acknowledgment  of 
 His  power  and  sovereignty  over  us;  and  likewise  that, 
 together  with  our  prayers,  we  sing  psalms,  and  hymns,  and 
 spiritual  songs  to  Him,  and  so  actually  acknowledge  His 
 glory  and  goodness,  and  the  wonderful  works  He  hath  done 
 and  still  doth  in  the  world.  To  which  must  be  added,  also, 
 the  public  reading  and  expounding  of  the  Holy  Scriptures, 
 as  containing  His  revealed  will  concerning  what  He  would 
 have  us  to  believe  and  do ;  for  this  is  a  public  acknowledg- 
 ment that  we  are  all  bound  to  believe  and  do  what  He  saith, 
 and,  by  consequence,  that  He  is  our  great  Lord  and  Master, 
 whose  will  is  a  law  to  us. 
 
 And  as  for  the  sacraments  which  Christ  hath  ordained  in 
 His  Church,  the  one  for  the  admission  of  persons  into  it,  the 
 other  for  the  perpetual  commemoration  of  that  sacrifice 
 which  He  hath  offered  up  for  the  sins  of  the  world,  it  is 
 necessary  that  they  be  duly  administered  all  over  the  king- 
 dom, according  to  His  institution  ;  both  that  the  people  may 
 not  want  the  great  means  that  He  hath  appointed  for  their 
 obtaining  grace  and  salvation  by  Him,  and  that  the  nation 
 in  general  may  thereby  testify  its  acknowledgment  of  the 
 true  God,  according  to  the  manifestations  that  He  hath 
 made  of  Himself,  and  His  will  to  mankind,  in  the  Gospel  of 
 Christ. 
 
 Where  such  a  form  of  divine  service  as  this  is  constantly 
 used  throughout  a  kingdom,  with  that  decency  and  solemnity 
 as  becomes  so  great  a  work,  it  doth  not  only  contribute  very 
 much  to  the  edification  and  salvation  of  particular  persons 
 in  it,  but  it  keeps  up  the  knowledge  of  God  and  the  sense  of 
 religion  in  the  whole ;  a  thing  which  the  civil  government 
 is  highly  concerned,  in  interest  as  well  as  duty,  to  take 
 special  care  of,  both  by  reason  of  the  influence  it  hath  upon 
 the  peace  and  quiet  of  the  kingdom  itself,  and  likewise 
 because  it,  conducing  so  much  to  the  general  acknowledg- 
 ment of  God  in  it,  doth  thereby  procure  His  favour  and 
 blessing  upon  it,  especially  where  it  is  so  established  by  the 
 laws  of  the  realm  that  all  people  are  obliged  to  join  in  it; 
 for  by  that  means  the  whole  nation,  as  such,  does  so  far 
 what  it  can  towards  the  right  acknowledgment  of  Almighty 
 
552 
 
 Thesaurus  Theologicus. 
 
 God.  But,  for  the  making  of  it  still  more  complete  and 
 effectual,  it  is  very  expedient  that  people  should  be  obliged, 
 from  their  infancy,  to  be  catechised  and  instructed  in  the 
 principles  of  the  Christian  religion,  that  so  they  may  be 
 better  prepared  and  disposed  for  the  performance  of  this 
 their  duty  and  service  to  God ;  and  if  that  was  done,  I  do 
 not  see  what  more  is  required  for  the  due  acknowledgment 
 of  God  in  any  nation,  as  to  this  particular. 
 
 But  there  is  still  another  particular  duty  behind,  whereby 
 every  nation  and  kingdom  upon  earth  is  bound  to  express 
 its  acknowledgment  of  God,  which,  in  short,  is  this :  it  can- 
 not be  denied  but  that  every  kingdom  hath  power  within 
 itself  to  make  such  laws  as  are  necessary  for  the  supporting 
 the  government,  and  for  the  securing  the  peace  and  tran- 
 quillity of  those  that  live  under  it.  But  the  Most  High 
 God,  we  know,  as  the  supreme  lawgiver  of  the  world,  hath 
 implanted  in  our  natures  and  published  by  writing  several 
 laws  for  all  mankind  to  walk  by ;  which  ought,  therefore,  to 
 be  strictly  observed  in  the  making  of  all  human  laws;  for 
 as  it  is  in  each  particular  kingdom,  every  city  or  corporation 
 that  is  in  it  hath  power  from  the  prince  to  make  what  by- 
 laws shall  seem  necessary  for  the  regulating  of  its  own 
 private  affairs,  but  still  with  this  proviso,  that  none  of  them 
 be  repugnant  to  the  laws  of  the  kingdom  in  general :  so 
 here,  although  God,  the  universal  monarch  of  the  world, 
 hath  given  sufficient  authority  to  every  kingdom  to  make 
 laws  for  the  government  of  itself,  yet  it  is  still  with  this 
 caution,  that  all  such  laws  be  agreeable  to  the  common  laws 
 of  the  whole  world,  and  according  to  those  eternal  rules  of 
 justice  and  equity  which  the  King  of  all  the  kings  and 
 kingdoms  upon  earth  commands  all  His  subjects,  and  so 
 mankind  in  general,  to  regulate  their  actions  by.  And 
 therefore,  where  this  is  not  punctually  observed  in  the 
 drawing  up  of  all  human  laws,  all  such  laws,  as  being 
 contrary  to  the  laws  of  God,  are  not  only  null  and  void  of 
 themselves,  but  the  kingdom  by  which  they  are  made  doth 
 thereby  incur  the  displeasure  of  the  supreme  Governor  of 
 the  world,  who  will  never  suffer  the  violation  of  His  own 
 laws  to  go  unpunished  ;  and  that  kingdom  or  nation  that 
 offers  to  do  it  shall,  one  time  or  other,  smart  for  it ;  and 
 
Thesaurus  Theologicus. 
 
 553 
 
 those  very  laws,  howsoever  designed  for  its  peace  and  welfare, 
 shall  prove  the  occasion  of  its  greater  trouble  and  distrac- 
 tion. Whereas,  in  the  compiling  and  making  laws  for  the 
 better  government  of  any  kingdom,  to  have  a  due  and  sin- 
 cere respect  to  the  revealed  will  of  God,  and  never  to  deviate 
 in  the  least  from  that,  either  for  fear  or  favour,  to  any  thing 
 or  person  upon  earth,  is  one  of  the  highest  acts  wrhereby  it 
 is  possible  for  any  kingdom  to  acknowledge  God,  as  being  a 
 plain  acknowledgment,  both  of  His  absolute  power  to  give 
 us  laws,  and  of  His  infinite  wisdom,  justice,  and  goodness  in 
 those  that  He  hath  given  us ;  and  therefore  the  kingdom 
 that  keeps  close  to  this,  and  leaves  the  event  to  God,  will 
 most  certainly  find  it  to  be  very  good ;  for  as  we  can  never 
 break  God's  laws  without  being  the  worse,  we  can  never 
 observe  them  without  being  the  better,  for  it. 
 
 Having  thus  considered  how  a  kingdom  or  nation  in 
 general  may  and  ought  to  perform  the  duty  in  my  text,  it  is 
 easy  to  shew  how  the  promise  shall  be  performed  to  it ;  for 
 seeing  that,  although  the  particular  persons  concerned  in 
 the  government  of  any  kingdom  be,  yet  the  kingdom  itself, 
 as  such,  is  not  capable  of  punishments  or  rewards  in  the 
 other  world,  the  promise  can  have  reference  only  unto  this ; 
 and  therefore  the  direction  which  God  here  promiseth,  as  it 
 relates  to  any  kingdom,  acknowledging  of  Him  the  several 
 ways  before  specified,  cannot  amount  to  less  than  this :  that 
 He  will  so  overrule  the  counsels  and  direct  the  public  affairs 
 of  such  a  kingdom  as  shall  be  most  for  its  peace  and  safety, 
 both  from  domestic  and  foreign  enemies.  As  it  owns  Him, 
 He  will  own  it,  and  look  upon  it  as  His  kingdom,  in  a 
 peculiar  manner,  as  He  formerly  did  the  nation  of  the  Jews, 
 and  take  that  special  care  of  it,  that  whatsoever  attempts  are 
 made  against  it  shall  be  brought  to  nothing,  but  all  things 
 shall  prosper  and  succeed  that  can  in  any  way  conduce  to  its 
 ease  and  quiet.  Thus  it  is,  that  whatsoever  kingdom  shall 
 acknowledge  Him  in  all  its  ways  shall  be  directed  by  Him  in 
 its  paths. 
 
 Happy  are  the  people  that  are  in  such  a  case !  yea,  happy 
 are  the  people  that  have  thus  "  the  Lord  to  be  their  God  ! "  [Ps.  M4. 
 They  are  always  safe  under  His  conduct  and  protection  ;  for 
 though  the  wisest  among  them,  neither  apart  by  themselves 
 
554 
 
 Thesaurus  Theologicus. 
 
 nor  joined  together  in  public  councils,  know  \a  hat  is  doing 
 in  any  part  of  the  earth  but  where  they  themselves  are,  nor 
 what  will  be  the  issue  of  the  counsels  they  take,  yet  the 
 Lord  their  God  doth.  He  knows  what  is  now  a-doing  all 
 the  world  over,  for  nothing  can  be  done,  nothing  can  be, 
 without  Him  ;  He  is  present,  at  the  most  secret  councils, 
 and  intimately  acquainted  with  all  the  intrigues  and  designs 
 that  are  carrying  on  in  the  courts  of  all  the  princes  and 
 potentates  upon  earth  ;  and  where  He  sees  any  consulting 
 or  devising  mischief  against  the  kingdom  that  truly  acknow- 
 ledgeth  Him,  He  can  infatuate  their  counsels  or  confound 
 their  devices  when  He  pleaseth ;  if  He  sees  good  to  suffer 
 them  to  go  on  for  a  while,  can  suggest  such  thoughts  and 
 counsels  to  the  governors  of  His  said  kingdom  as  shall 
 effectually  undermine  and  prevent  the  mischief  devised 
 against  it,  and  make  it  fall  upon  the  head  of  those  who 
 devised  it. 
 
 And  that  He  will  do  it  for  those  who  acknowledge  Him 
 in  all  their  ways,  we  cannot  doubt,  seeing  He  Himself  hath 
 promised  to  direct  their  paths. 
 
Thesaurus  Theologicus. 
 
 555 
 
 2  Corinthians  v.  7. 
 For  we  walk  by  faith,  not  by  sight. 
 
 Having  thus  discovered  what  that  faith  is  by  which  a 
 Christian  walks,  even  the  substance  of  things  hoped  for,  and 
 the  evidence  of  things  not  seen,  we  are  now  to  consider 
 how  we  may  and  ought  to  walk  by  this  faith ;  for  that  all 
 Christians  ought  to  ivalk  by  faith  none  can  doubt  of,  who 
 considers  that  it  is  only  by  faith  that  we  either  are  or  walk 
 like  Christians.  It  .is  by  faith  that  we  are  made  Christians, 
 real  members  of  that  body  whereof  Christ  is  head  ;  and, 
 therefore,  a  Christian  and  an  infidel  are  directly  opposed  to 
 one  another,  as  one  that  doth  and  one  that  doth  not  believe ; 
 and,  by  consequence,  as  one  that  shall  and  one  that  shall 
 not  be  saved:  for,  as  our  Saviour  Himself  tells  us,  "  He  John  3.  is. 
 that  believeth  on  Him  is  not  condemned,  but  he  that  believ- 
 eth  not  is  condemned  already."  So  that  we  have  the  same 
 obligation  upon  us  to  believe  in  Christ  as  we  have  to  be 
 Christians,  it  being  by  that  that  we  are  made  so  ;  and  it  is 
 as  much  our  duty  to  believe  in  Him  as  it  is  our  interest  to 
 be  saved  by  Him,  it  being  by  that  that  we  attain  to  this. 
 
 And  as  it  is  only  by  faith  that  we  are  made  Christians,  so 
 it  is  only  by  faith  too  that  we  continue  and  live  as  such. 
 He  that  ceaseth  to  believe,  ceaseth  to  be  a  Christian ;  and 
 he  that  icalketh  not  by  faith,  walheth  not  as  becometh  a 
 Christian  to  do :  for  as  reason  being  the  specific  difference 
 betwixt  men  and  other  animals,  he  that  acts  not  by  reason 
 doth  not  act  the  man,  so  here,  faith  being  the  specific  differ- 
 ence betwixt  Christians  and  other  men,  he  that  acts  not  by 
 faith  doth  not  act  the  Christian,  but  a  mere  man  at  the  best, 
 if  not  a  brute.  This  our  Saviour  Himself  intimates  to  us, 
 where  He  saith,  that  His  "  kingdom  is  not  of  this  world."  John  is.  36. 
 
556 
 
 Thesaurus  Theologicus. 
 
 For  if  Christ's  kingdom  be  not  of  this  world,  a  Christian's 
 woX'/revpcc,  or  conversation,  as  such,  cannot  be  of  this  world, 
 bat  of  the  other,  where  Christ  is.  But  there  is  no  other 
 way  whereby  it  is  possible  for  us  to  converse  with  the  other 
 world,  but  only  by  faith ;  the  substance  of  those  things 
 which  we  there  hope  for,  and  the  only  evidence  of  those 
 things  which  are  there,  they  being  no  other  way  visible  to 
 us.  And,  therefore,  a  Christian,  as  such,  always  having  his 
 Philip.  3.  "  conversation  in  heaven,"  as  the  Apostle  speaks,  he  must 
 needs  walk  by  faith,  and  not  by  sight ;  it  being  impossible  for 
 him  any  other  way  to  walk  as  becometh  a  Christian,  worthy 
 of  the  Gospel  of  Christ,  and  of  that  vocation  wherewith  he 
 is  called. 
 
 Wherefore,  taking  it  for  granted  that  all  true  Christians 
 ivalk  continually  by  faith,  we  shall  now  shew  how  they  do 
 it,  and,  by  consequence,  how  we  may  walk  like  Christians  ; 
 for  which  purpose  we  shall  consider  the  several  duties  which 
 a  Christian  is  obliged  to  perform  to  God,  the  several  temp- 
 tations he  may  be  under  from  the  devil,  the  several  ways 
 that  he  converseth  with  men,  and  the  several  states  and 
 conditions  he  may  be  in  whilst  here  below  ;  and  shew  how 
 he  walks  through  them  all  by  faith. 
 
 First,  therefore,  as  to  the  duties  which  a  Christian  owes, 
 and  therefore  performs,  immediately  to  God.  The  object  of 
 them  all,  even  God  Himself,  being  the  object,  not  of  his 
 sight,  but  faith,  he  can  never  set  about  them,  much  less 
 perform  them  as  he  ought,  without  acting  and  exercising 
 his  faith  all  the  while.  There  are  two  things  especially 
 wherein  it  is  necessary  to  act  our  faith,  whatsoever  duties 
 we  perform,  in  order  to  our  performing  them  aright  and 
 acceptably  to  God  :  first,  it  is  necessary  that  we  believe  in 
 Him  for  His  assistance  of  us  in  what  we  do,  and  then  for 
 His  acceptance  of  it  when  done ;  for  God  being  not  only 
 the  chiefest,  but  the  only  good,  as  no  good  thing  can  be 
 had  but  what  comes  from  Him,  so  no  good  thing  can  be 
 done  but  what  is  done  by  Him.  And  hence  it  is  that  God 
 hath  so  often  promised  the  assistance  of  His  own  grace  and 
 Spirit  to  carry  us  through  the  duties  which  He  is  pleased 
 to  require  of  us,  and  hath  sealed  and  confirmed  the  said 
 promises  to  us  in  His  own  Son,  who  therefore  tells  us  that 
 
Thesaurus  Theologicus. 
 
 557 
 
 without  Him  we  can  do  nothing  ;  that  is,  we  can  do  nothing  j0hn  15.  5. 
 good  or  acceptable  unto  God  without  the  assistance  and  co- 
 operation of  His  Spirit  with  us,  according  to  the  promises 
 which  He  hath  made  us  to  that  purpose  in  our  Lord  and 
 Saviour  Christ.  But  he  that  doth  not  believe  in  Christ,  and 
 so  in  the  said  promises  which  are  made  us  in  Him,  deprives 
 himself  of  the  use  and  benefit  of  them  ;  and,  by  consequence, 
 whatsoever  he  doth,  doing  it  only  by  his  own  strength, 
 without  God's  special  grace  and  assistance,  it  cannot  be  well 
 pleasing  to  Him.  Whereas  if  we  believe  in  the  said  pro- 
 mises with  such  a  faith  as  is  the  substance  of  them  to  us,  we 
 thereby  have  them  fulfilled  to  us ;  for  God  is  then  pleased 
 to  direct,  influence,  and  assist  us  in  the  performance  of  our 
 devotions  to  Him,  so  as  that  He  shall  receive  much  glory, 
 and  we  ourselves  real  comfort  or  advantage,  from  them. 
 
 And  this  I  take  to  be  the  meaning  of  these  words  of  the 
 Apostle,  where,  speaking  of  our  spiritual  exercises,  he  saith, 
 "  And  whatsoever  ye  do,  in  word  or  in  deed,  do  all  in  the  Col.  3.  17. 
 name  of  the  Lord  Jesus,  giving  thanks  unto  God  and  the 
 Father  by  Him  ;"  that  is,  whatsoever  duty  ye  perform  to 
 God,  be  sure  to  do  it  in  the  name  of  Christ,  believing  and 
 trusting  on  Him  for  His  assistance  of  you,  that  so  you  may 
 do  it  by  Him,  even  by  Christ  assisting  of  you  with  His  own 
 grace  and  Spirit  in  the  doing  of  it. 
 
 Hence  ye  may  see  the  reason  of  that  pious  custom,  which 
 always  did  and  still  doth  prevail  in  the  Church  amongst 
 such  as  really  desire  to  worship  and  serve  God,  that  they  no 
 sooner  come  into  the  church  but  they  presently  fall  upon 
 their  knees,  imploring  God's  aid  and  assistance  of  them  in 
 the  great  work  they  are  now  to  undertake ;  for,  seeing  they 
 cannot  do  it  by  their  own  strength,  and  have  no  ground  to 
 expect  any  assistance  from  God  except  they  desire  it  of 
 Him,  they  find  it  not  only  reasonable  but  necessary  to 
 prepare  themselves  for  their  public  devotions  by  some 
 private  ejaculations  and  prayers  to  God,  for  His  blessing 
 and  assistance  upon  what  they  do ;  and  I  verily  believe  that 
 the  neglect  or  omission  of  this  is  one  great  reason  why  so 
 many  neither  do  nor  receive  any  good  at  church,  but  come 
 hither  and  return  home  again  neither  wiser  nor  better  than 
 they  come.    And,  therefore,  I  advise  all  such  amongst  you 
 
558  Thesaurus  Thcoloyicus. 
 
 as  desire  to  serve  God  to  good  purpose,  that  whensoever 
 you  come  into  His  special  presence,  you  would  first  lift  up 
 your  hearts  to  God,  and  act  your  faith  and  confidence  on 
 Him  for  His  assistance  of  you  in  what  you  go  about,  for 
 Christ  Jesus'  sake.  Do  but  this  heartily  and  sincerely,  as 
 ye  ought,  and  (as  I  do  not  question  but  many  of  you  do) 
 you  will  soon  -find  the  benefit  and  advantage  of  it  by  your 
 own  experience,  far  better  than  I  am  able  to  express  it. 
 
 And  as  we  ought  thus  to  act  our  faith  on  God  for  His 
 assistance  of  us  in  what  we  do,  so,  likewise,  for  His  accept- 
 ance of  it,  when  done,  for  Christ  Jesus'  sake ;  for  there  are 
 so  many  infirmities,  defects,  and  imperfections  in  our  best 
 performances,  that  should  God  examine  them  by  the  strict 
 rules  of  His  justice,  instead  of  accepting,  He  could  not  but 
 abhor  and  loathe  them.  But  our  comfort  is,  that  what  is 
 wanting  in  us  our  Saviour  is  always  ready  to  supply  with 
 His  own  all-sufficient  merit  and  mediation  for  us  ;  insomuch 
 that,  in  and  through  Him,  our  imperfect  duties  may  be 
 accepted  of  as  well  as  if  they  were  perfect ;  as  St.  Peter 
 1  Pet.  2.  5.  assures  us,  saying,  "  Ye  also,  as  lively  stones,  are  built  up  a 
 spiritual  house,  an  holy  priesthood,  to  offer  up  spiritual 
 sacrifices,  acceptable  to  God  by  Jesus  Christ."  But  for  this 
 purpose  it  is  necessary  that  we  act  our  faith  in  Christ,  with- 
 out which  nothing  that  He  hath  done  for  us  will  stand  us  in 
 any  stead  ;  whereas,  by  such  a  faith  in  Him  as  is  the  sub- 
 stance of  the  good  things  we  hope  for  from  Him,  we  may 
 obtain  so  much  grace  and  favour  in  the  sight  of  God,  that 
 He  will  accept  of  our  sincere  endeavours,  instead  of  absolute 
 perfection,  upon  the  account  of  what  His  Son,  in  whom  we 
 believe,  hath  done  and  suffered  for  us. 
 
 And  hence  we  may  see  the  reason  why  they  who  are  truly 
 devout,  as  they  begin,  so  they  end  their  devotions  with  some 
 heavenly  ejaculations  to  this  purpose,  that  God  would  be 
 pleased  to  accept  of  what  they  have  done  for  His  Son,  our 
 Saviour,  Christ  Jesus'  sake;  for  nothing  that  we  do  being 
 acceptable  to  God,  but  only  upon  the  account  of  Christ,  nor 
 upon  His  neither,  except  we  believe  in  Him  for  it,  they  that 
 desire  to  serve  God  acceptably,  as  they  do  it  with  reverence 
 and  godly  fear,  so  they  always  act  their  faith  in  Christ,  for 
 God's  acceptance  of  what  they  do,  for  His  sake ;  concluding 
 
Thesaurus  Theoiogicus. 
 
 559 
 
 their  devotions,  whether  public  or  private,  as  David  doth  the 
 nineteenth  Psalm :  "  Let  the  words  of  my  mouth,  and  the 
 meditation  of  my  heart,  be  acceptable  in  thy  sight,  O  Lord, 
 my  strength  and  my  Redeemer."  Or  with  words  to  the 
 same  effect :  as,  "  Accept,  0  Lord,  of  what  I  have  now  done, 
 for  thy  Son  my  Redeemer's  sake,  who  is  now  interceding 
 for  me  at  thy  right  hand  in  heaven."  He  that  takes  care 
 thus  to  exercise  his  faith,  both  at  the  beginning  and  end  of 
 his  devotions,  takes  the  most  effectual  course  in  the  world, 
 both  to  be  assisted  in  the  performance  of  them,  and  to  have 
 them  accepted  when  they  are  performed ;  and,  therefore,  I 
 heartily  wish  that  as,  by  the  blessing  of  God,  many  of  you 
 do  it  already,  you  would  all  for  the  future  do  so :  then  you 
 would  soon  find  your  devotions  quite  another  thing  than 
 what  they  used  to  be. 
 
 Having  thus  considered  how  a  Christian  acts  his  faith  in 
 the  performance  of  all  duties  in  general,  we  shall  now  con- 
 sider them  particularly,  and  shew  how  he  walks  by  faith 
 through  every  one  of  them ;  and,  for  that  purpose,  shall  be- 
 gin with  that  which  is  the  daily  exercise  of  every  devout 
 soul,  even  prayer,  which  cannot  possibly  be  performed 
 aright  without  faith.  As  St.  James  intimates,  saying,  "  If  Jam.  1.5,6. 
 any  one  lack  wisdom,  let  him  ask  it  of  God.  But  let  hitn 
 ask  in  faith,  nothing  wavering."  And  St.  Paul,  "  I  will  1  Tim.  2.  s. 
 that  men  pray  every  where,  lifting  up  holy  hands,  without 
 wrath  and  doubting."  So  that  it  seems,  as  we  must  pray  in 
 charity,  so  likewise  in  faith  too ;  as  we  must  not  have  any 
 wrathful  or  revengeful  thoughts  against  others,  so  neither 
 must  we  have  any  doubtful  or  unbelieving  thoughts  in  our- 
 selves when  we  pray.  Yes,,  faith  is  so  essential  to  the  ef- 
 fectual fervent  prayer  of  a  righteous  and  good  man,  that  it  is 
 from  thence  called  "  the  prayer  of  faith,"  because  that  it  is  Jam.  5. 15. 
 only  by  faith  that  any  prayer  becomes  either  fervent  or 
 effectual. 
 
 He,  therefore,  that  would  pray  aright,  must  not  only  be- 
 gin and  end  his  prayer  with  faith,  according  to  what  I 
 have  shewn  already,  but  he  must  walk  by  faith  through  the 
 whole  duty,  there  being  no  part  of  it  any  farther  prayer 
 than  as  it  is  quickened  and  actuated  by  a  true  and  lively 
 faith,  either  as  it  is  the  substance  of  things  hoped  for,  or 
 
•^60  Thesaurus  Theologicug. 
 
 else  the  evidence  of  things  not  seen  ;  for  first,  when  we 
 pray,  we  speak  to  one  whom  we  never  did,  nor  do,  nor  can 
 see,  with  our  bodily  eyes,  even  to  Almighty  God,  who 
 dwelleth  in  that  light  which  no  mortal  eye  is  able  to  ap- 
 proach ;  so  that  we  have  no  other  way  to  look  up  to  Him, 
 or  upon  Him,  when  we  pray,  but  only  by  the  eye  of  faith. 
 And,  therefore,  they  who  do  not  exercise  their  faith  in 
 prayer,  pray  to  one  whom  they  do  not  see,  and,  by  conse- 
 quence, cannot  possibly  raise  up  their  heart  and  affections  to 
 Him  as  they  ought ;  whereas,  by  faith,  we  may  behold  Him 
 to  whom  we  pray,  as  clearly  as  we  can  behold  ourselves 
 praying  to  Him,  and  are  as  certain  that  He  hears  what  we 
 speak  or  think  as  we  are  that  we  either  speak  or  think  it ; 
 and  as  certain  that  He  sees  us  as  we  are  that  we  do  not  see 
 Him  any  otherwise  than  by  faith.  By  which  means  our 
 minds  are  fixed  upon  Him,  our  desires  are  carried  after 
 Him,  and  our  whole  souls  are  filled  with  an  holy  awe  and 
 reverence  of  His  greatness  and  glory. 
 
 And  this  is  the  reason  why  they  who  are  truly  pious 
 carry  themselves  so  humbly  and  reverently  before  God  all 
 the  while  they  are  praying  to  Him,  because  they  praying 
 always  in  faith;  their  minds  are  thereby  possessed  with  so 
 quick  a  sense  of  God's  presence  with  them,  that  they  cannot 
 but  fall  down  and  worship  Him,  adoring  those  divine  per- 
 fections which  their  faith  represents  so  clearly  to  them. 
 And,  therefore,  they  who  sit,  or  stand,  and  stare  about  them, 
 whilst  we  are  praying,  do  thereby  plainly  discover  they  do 
 not  pray  in  faith,  and  so  have  not  God  before  their  eyes; 
 for,  if  they  had,  so  glorious  a  sight  could  not  but  make  them 
 fall  upon  their  knees,  and  prostrate  themselves  before  Him. 
 When  Jacob  saw  God  but  in  a  dream,  he  presently  was 
 Gen.  28. 17.  afraid,  and  cried  out,  "  How  dreadful  is  this  place  !  This  is 
 none  other  but  the  house  of  God,  and  this  is  the  gate  of 
 heaven."  How  much  more  we,  who  have  our  eyes  open, 
 even  the  eyes  of  our  faith,  and  with  them  behold  the  glory 
 of  the  Lord  filling  this  place  where  we  are  assembled ; 
 what  cause,  I  say,  have  we  to  be  afraid,  and  cry  out,  "How 
 dreadful  is  this  place  !  It  is  no  other  but  the  house  of  God, 
 the  place  of  His  special  presence."  Who  can  believe  this, 
 and  not  express  His  fear  and  dread  of  so  great  a  majesty, 
 
Thesaurus  Theologicus. 
 
 561 
 
 by  carrying  himself  with  all  manner  of  reverence  and  hu- 
 mility before  Him  ?  Yet  this  is  our  case  every  time  that  we 
 come  hither  to  pray  unto  God,  we  come  into  His  special  pre- 
 sence, where  God  Himself  hath  promised  to  meet  with  us, 
 and  we  behold  Him  accordingly  with  the  eye  of  faith  ;  and, 
 therefore,  cannot  but  say  with  Job,  "  I  have  heard  of  Thee  Job42.5,6. 
 with  the  hearing  of  the  ear,  but  now  mine  eye  seeth  Thee  : 
 wherefore  I  abhor  myself  and  repent  in  dust  and  ashes." 
 In  short,  therefore,  let  any  one  but  exercise  his  faith  when 
 he  prays,  and  by  it  look  upon  God  as  looking  upon  him, 
 and  as  taking  notice  both  of  the  inward  motions  of  his 
 heart,  and  of  the  outward  gestures  of  his  body,  and  then  let 
 him  be  careless  and  hypocritical,  let  him  be  profane  and 
 irreverent,  before  Him  if  he  can  :  I  am  confident  he 
 cannot ;  and  that  all  that  carelessness  and  indifferency,  that 
 dulness  and  stupidity,  that  stiffness  and  irreverence,  which 
 any  of  you  are  guilty  of  in  God's  presence,  proceeds  merely 
 from  your  want  of  faith,  from  your  not  believing  that  God 
 is  really  present  with  you.  For  if  ye  did  believe  it,  you 
 durst  not,  you  could  not,  but  carry  yourselves  accordingly. 
 
 Moreover,  as  whensoever  we  pray,  we  thus,  by  faith,  ap- 
 prehend God  as  specially  present  with  us,  so,  likewise,  by 
 the  same  faith,  we  apprehend  Christ  as  interceding  for  us, 
 and  offering  up  our  prayers  to  God,  with  the  incense  of  His 
 own  merit,  whereby  alone  they  become  either  acceptable  to 
 God,  or  effectual  to  ourselves.  And  by  this  means  it  is, 
 that  our  faith  in  prayer  is  not  only  the  evidence  of  things 
 not  seen,  but  also  the  substance  of  things  hoped  for.  For 
 firmly  believing  our  Saviour's  mediation  for  us,  and  the 
 truth  of  that  promise  which  He  hath  made  us,  that  whatso-  John  16.23. 
 ever  we  ask  the  Father  in  His  Name,  He  will  give  us  it ; 
 we  are  thereby  fully  persuaded  in  our  own  minds,  that 
 whatsoever  we  pray  for  that  is  really  good  for  us,  we  shall 
 most  certainly  receive  it.  Which  faith,  or  trusting  upon 
 God  for  what  we  desire  of  Him,  according  to  the  promises 
 which  He  hath  made  to  that  purpose,  is,  as  I  have  shewn 
 already,  the  most  sure  and  certain  way  whereby  to  obtain  it. 
 Itself,  if  sincere  and  rightly  grounded  upon  the  promises  of 
 God,  being  the  very  substance  of  them  to  us,  and  so  putting 
 us  into  the  actual  possession  of  the  thing  promised;  and, 
 
 o  o 
 
562 
 
 Thesaurus  Tlieologicus. 
 
 therefore,  this  believing  and  trusting  upon  God  for  what  we 
 pray  for,  is  that  which  gives  life  and  efficacy  to  our  prayers, 
 without  which  all  our  praying  is  a  mere  dead  and  formal 
 exercise,  that  will  stand  us  in  no  stead  at  all ;  but  with  it, 
 our  prayers  are  both  pleasing  unto  God,  and  profitable  to 
 ourselves,  insomuch,  that  we  may  thereby  be  always  secure 
 of  all  and  every  thing  that  can  any  way  conduce  to  make  us 
 happy. 
 
 But  for  this  purpose,  though  that  be  also  necessary,  yet  it 
 is  not  sufficient  to  act  our  faith  and  trust  in  God,  to  answer 
 our  prayers  by  the  lump,  when  we  have  finished  them  ;  but 
 all  the  while  that  we  are  praying,  at  every  petition  we  put 
 up  to  Him,  we  are  still,  in  our  minds,  to  believe  and  trust 
 on  God  for  the  granting  of  it;  and  so  to  walk  by  faith  from 
 one  petition  to  another  through  the  whole  prayer  :  for  this 
 is  properly  to  pray  in  faith.  And  whatsoever  request  we 
 put  up  to  God  without  this,  is  plainly  lost  and  to  no  pur- 
 pose ;  which  the  saints  of  old  were  so  sensible  of,  that  their 
 very  prayers  themselves  were  so  ordered,  that  they  were,  in 
 a  manner,  nothing  else  but  an  exercise  of  their  faith  in  God 
 for  His  granting  what  they  had  need  of.  Thus  David,  in 
 the  fifty-first  Psalm,  doth  frequently  express  himself,  so  as 
 to  act  his  faith  in  God  for  what  he  desires  of  Him,  saying, 
 Ps.  51. 7,  8.  as  it  is  in  the  original,  "  Thou  shalt  purge  me  with  hyssop, 
 and  I  shall  be  clean :  thou  shalt  wash  me,  and  I  shall  be 
 whiter  than  snow.  Thou  shalt  make  me  to  hear  of  joy  and 
 gladness,  that  the  bones  which  thou  hast  broken  may  re- 
 joice;" and  so  often  in  that  psalm.  As,  likewise,  in  the 
 sixty-seventh,  "  God  shall  bless  us,  and  all  the  ends  of  the 
 world  shall  fear  Him."  He  that  consults  the  Hebrew  text 
 will  find  many  such  expressions  in  the  Psalms,  which, 
 though  they  be  not  properly  formal  petitions,  are  the  most 
 proper  and  effectual  prayers  that  can  be,  as  being  so  many 
 expressions  of  their  faith  in  God,  for  the  good  things  they 
 desire  of  Him.  And  although  it  be  not  necessary  for  us 
 thus  to  express  ourselves  when  we  pray  to  God,  yet  it  is 
 necessary  to  act  our  faith  in  God,  for  the  granting  of  every 
 petition  that  we  put  up  unto  Him,  which  whosoever  doth 
 can  never  pray  in  vain. 
 
 And  as  we  thus  walk  by  faith  in  our  praying  unto  God, 
 
Thesaurus  Theologicus. 
 
 563 
 
 so  we  must  do  also  in  our  praising  of  Him  ;  for,  seeing  we 
 praise  one  whom  we  cannot  see,  unless  we  lift  our  hearts  by 
 faith  unto  Him,  all  our  praising  of  Him  with  our  mouth  will 
 signify  but  little ;  whereas,  if,  at  the  same  time  that  we  ac- 
 knowledge the  greatness  and  goodness  of  God  with  our 
 mouths,  we  apprehend  it  also  by  faith,  and  so  admire  and 
 extol  it  in  our  hearts  and  spirits,  by  this  means  we  join  with 
 the  holy  angels  and  spirits  of  just  men  made  perfect,  in  our 
 praising  God,  and  so  begin  that  work  in  time  which  we 
 hope  to  continue  for  ever :  which  it  is  impossible  for  us  to 
 do  any  otherwise  than  by  acting  our  faith  upon  God,  all  the 
 while  that  we  are  praising  Him. 
 
 The  same  may  be  said  also  of  reading  God's  holy  word, 
 and  of  hearing  it  either  read  or  preached  ;  for  it  can  no  way 
 profit  us  any  farther  than  as  we  believe  it.  This  the  Apostle 
 teacheth  us,  saying,  that  "  The  word  preached  did  not  profit  Heb.  4.  2. 
 them,  not  being  mixed  with  faith  in  them  that  heard  it." 
 And  this,  questionless,  is  one  great  reason  why  people,  in 
 our  days,  hear  so  many  sermons  to  no  purpose,  even  because 
 they  only  hear  them,  but  do  not  really  believe  what  they 
 hear  ;  for  if  they  did,  they  would  soon  find  the  word  of  God 
 have  that  power  and  force  upon  them  that  they  could  not 
 but  submit  themselves,  and  conform  their  actions  to  it. 
 This  they  who  are  truly  pious  find  by  daily  experience.  For 
 whensoever  they  read  or  hear  the  word  of  God,  they,  like 
 the  Thessalonians,  "  Receive  it  not  as  the  word  of  men,  but  1  Thess.  2. 
 
 13. 
 
 (as  it  is  in  truth)  the  word  of  God,  which  effectually  worketh 
 in  them  that  believe."  "  In  them  that  believe,"  and  none 
 else,  so  that  all  others  lose  the  efficacy  of  it;  all  the  bene- 
 fit which  we  receive  from  the  word  ;  being  according  to  the 
 faith  wherewith  we  receive  it. 
 
 Whensoever,  therefore,  ye  read  or  hear  God's  word,  be 
 sure  to  observe  this  rule,  even  firmly  to  believe  it  to  be  the 
 word  of  God,  the  word  of  Him  that  made  and  governs  the 
 world,  by  which  you  must  be  one  day  judged.  And  act 
 your  faith  after  this  manner,  not  only  upon  the  Scriptures 
 in  general,  but  upon  every  part  and  parcel  of  them.  By 
 this  means  you  will  receive  more  benefit  by  reading  of  one 
 chapter,  or  hearing  of  one  sermon,  than  by  a  cursory  run- 
 
564 
 
 Thesaurus  Theologicus. 
 
 ning  over  the  whole  Bible,  or  a  customary  hearing  of  ser- 
 mons all  your  life  long. 
 
 But  then  as  for  the  other  great  duty,  even  the  receiving 
 of  the  Holy  Sacrament,  faith  is  so  indispensably  necessary 
 to  the  due  performance  of  it,  that  no  part  of  it  can  be 
 performed  without  it,  the  wdiole  being  indeed  nothing  else 
 but  a  continued  exercise  of  our  faith  in  Christ,  as,  by  His 
 blessing,  I  shall  endeavour  to  shew  in  a  discourse  on  purpose. 
 
 And  as  whatsoever  duties  they  perform  to  God,  so  what- 
 soever temptations  they  are  assaulted  with  by  the  devil,  they 
 who  are  truly  pious  walk  through  them  all  by  faith,  the 
 only  defence  that  a  Christian  hath  against  his  ghostly  ene- 
 mies. And  therefore  the  Apostle  calls  it  a  shield,  and  ad- 
 viseth,  that  in  all  our  conflicts  with  "  principalities  and 
 powers,"  and  "  the  rulers  of  the  darkness  of  this  world,"  we 
 
 EPh.  6.  16.  take  especial  care  to  have  it  always  with  us.  "  Above  all 
 things,"  saith  he,  "  taking  the  shield  of  faith,  wherewith  ye 
 shall  be  able  to  quench  all  the  fiery  darts  of  the  wicked." 
 And  our  Lord  Himself  suggests  as  much  to  us,  where  He 
 
 Luke  22.     saith  to  St.  Peter,  "Simon,  Simon,  behold,  Satan  hath  de- 
 
 31  32. 
 
 sired  to  have  you,  that  he  may  sift  you  as  wheat.  But  I 
 have  prayed  that  thy  faith  fail  not."  For  from  hence  it  is 
 plain,  that  if  our  faith  do  not  fail,  we  need  not  fear  what  all  the 
 devils  in  hell  can  do  against  us.  And  the  reason  is,  because 
 that  as  that  God  in  whom  we  believe  is  able  to  defend  us 
 against  them,  so,  if  we  believe  in  Him,  He  will  as  certainly 
 do  it,  it  being  an  undeniable  maxim,  grounded  upon  Scrip- 
 ture, and  proved  by  the  experience  of  all  the  saints  that  ever 
 were,  that  God  never  fails  them  that  believe  and  trust  on 
 Him  ;  so  that  if  our  faith  do  not  first  fail  us,  we  may  be 
 confident  God  will  not;  and  if  He,  whose  power  no  creature 
 is  able  to  resist,  stand  by  us,  be  sure  the  powers  of  hell  can 
 never  prevail  against  us. 
 
 Thus  it  was  that  our  Lord  Himself  overcame  the  tempta- 
 tions of  the  devil,  even  by  acting  His  faith  on  the  word  of 
 God,  and  retorting  it  against  him,  saying,  "  It  is  written." 
 As  when  he  tempted  Him  to  mistrust  the  ordinary  provi- 
 dence of  God,  and  to  work  a  miracle  to  feed  Himself  when 
 hungry,  saying,  "  If  thou  be  the  Son  of  God,  command  that 
 
Thesaurus  Theologicus. 
 
 565 
 
 these  stones  be  made  bread."  Our  Lord  replied,  "It  is  Matt.  4. 4. 
 written,  Man  shall  not  live  by  bread  alone,  but  by  every 
 word  that  proceedeth  out  of  the  mouth  of  God."  And 
 so  for  the  other  temptations,  He  conquered  them  all,  and 
 made  the  tempter  fly  the  field  by  His  steadfast  faith  in  the 
 word  of  God.  And  this,  doubtless,  was  written  and  left 
 upon  record  on  purpose  for  our  admonition,  that  we  may 
 always  know  how  the  Captain  of  our  salvation  did,  and,  by 
 consequence,  how  we  may  and  ought  to  resist  the  devil,  by 
 faith  in  God. 
 
 As,  for  example,  are  we  tempted  to  idolatry,  to  the  wor- 
 shipping of  images  or  idols?  we  may  answer  as  our  Lord  did, 
 "  It  is  written,  Thou  shalt  worship  the  Lord  thy  God,  and 
 Him  only  shalt  thou  serve."    And  so,  Are  ye  tempted  to  Matt.  4. 10. 
 pride  and  self-conceitedness  ?  say,  "  It  is  written,  The  proud  Prov.  16.  5. 
 in  heart  is  an  abomination  to  the  Lord  :  though  hand  join  in 
 hand,  he  shall  not  go  unpunished."    Are  we  tempted  to 
 gluttony  and  drunkenness  ?  say,  "  It  is  written,  Take  heed  to  Luke2i.34. 
 yourselves,  lest  at  any  time  your  hearts  be  overcharged  with 
 surfeiting  and  drunkenness,  and  the  cares  of  this  life,  and  so 
 that  day  come  upon  you  unawares."    Are  ye  tempted  to 
 whoredom  and  adultery?  say,  "It  is  written,  Marriage  is  Heb.  13.  4. 
 honourable  and  the  bed  undefiled  ;  but  whoremongers  and 
 adulterers  God  will  judge."    Are  ye  tempted  to  covetous- 
 ness,  or  mistrust  of  God's  providence  ?  say,  "  It  is  written,  Heb.  13.  5. 
 Let  your  conversation  be  without  covetousness,  and  be  con- 
 tent w  ith  such  things  as  ye  have.    For  He  hath  said,  I  will 
 never  leave  thee,  nor  forsake  thee."    Are  ye  tempted  to 
 treasonable  devices  and  conspiracies  against  the  king  ?  say, 
 "  It  is  written,  Curse  not  the  king,  no,  not  in  thy  thought :  Eccies.  10. 
 and  curse  not  the  rich  in  thy  bed-chamber,  for  a  bird  of  the 
 air  shall  carry  the  voice,  and  that  which  hath  wings  shall 
 tell  the  matter."     Are  ye  tempted  to  resist   and  rebel 
 against   your   prince  ?    say,   "  It  is  written,    Let   every  Rom.  13. 
 soul   be  subject  to  the  higher  powers,  for   there  is  no 
 power  but  of  God  :  the  powers  that  be  are  ordained  of  God. 
 Whosoever  therefore  resisteth  the  power,  resisteth  the  or- 
 dinance of  God  :  and  they  that  resist  shall  receive  to  them- 
 selves damnation."    Are  ye  tempted  to  presume  upon  the 
 mercy  of  God,  whether  ye  repent  or  no  ?  say,  "  It  is  written,  Luke  13.  3. 
 
566 
 
 Thesaurus  Theologicus. 
 
 Except  ye  repent,  ye  shall  all  likewise  perish."  Are  ye 
 tempted  to  despair,  although  ye  do  repent  and  turn  to  God? 
 
 isa.  55. 7.  say,  M  It  is  written,  Let  the  wicked  forsake  his  way,  and  the 
 unrighteous  man  his  thoughts,  and  let  him  return  unto  the 
 Lord,  and  He  will  have  mercy  upon  him  ;  and  to  our  God, 
 
 Matt.ii.28.  for  He  will  abundantly  pardon."  Again,  "  It  is  written, 
 Come  unto  me  all  ye  that  are  weary  and  heavy  laden,  and  I 
 
 John  6.  37.  will  give  you  rest."  And  again,  "  Him  that  cometh  unto 
 me,  I  will  in  no  wise  cast  out." 
 
 Thus,  whatsoever  temptation  we  can  possibly  be  assaulted 
 withal,  either  from  the  world  or  devil  himself,  if  we  have 
 but  recourse  to  what  is  written  in  God's  word,  and  act  our 
 faith  in  that,  there  is  no  fear  of  our  falling,  for  the  faith  we 
 walk  by  will  not  only  support  us  under  it,  but  carry  us 
 through  it  with  joy  and  triumph. 
 
 Furthermore,  as  a  Christian  thus  walks  by  faith  through 
 all  the  duties  he  performs  to  God,  and  through  all  the 
 temptations  he  suffers  from  the  devil,  so  likewise,  through 
 his  whole  life  and  conversation  with  men,  whatsoever  rela- 
 tion he  stands  in  to  them,  whatsoever  office  he  hath  among 
 them,  whatsoever  commerce  or  business  he  hath  with  them, 
 he  still  walks  by  faith,  and  so  keeps  himself  from  those 
 snares  wherewith  others  are  so  apt  to  be  entangled  in  their 
 temporal  affairs;  for  by  faith  he  always  lives  as  under  the 
 eye  of  God,  the  maker  of  all  things,  and  the  judge  of  all 
 men  ;  still  apprehending  Him  as  taking  special  notice  of 
 every  circumstance  of  his  life  and  actions  ;  how  he  fulfils 
 the  several  relations  he  stands  in  as  a  subject  to  his  prince, 
 as  a  master  to  his  servants,  as  an  husband  to  his  wife,  as  a 
 father  to  his  children,  as  a  neighbour  to  those  that  are  about 
 him,  and  as  a  Christian  to  all  men.  By  faith  he  sees  the 
 duties  which  God  requires  of  him  in  those  several  relations, 
 and  looks  upon  God  as  observing  whether  he  perform  them 
 or  no,  and  therefore  dare  not  but  live  accordingly.  And 
 whatsoever  office  is  conferred  upon  him  by  the  providence 
 of  God,  either  in  church  or  state,  he  by  faith  looks  upon 
 himself  as  God's  servant,  and  hath  Christ's  judgment-seat 
 always  before  his  eyes,  where  he  must  one  day  give  an  ac- 
 count of  his  stewardship.  And  so  in  his  outward  calling  or 
 employment,  in  his  trading  or  trafficking  with  men,  in  every 
 
Thesaurus  Theologicus. 
 
 567 
 
 thing  he  saith  or  doth  with  them,  by  faith  lie  always  beholds 
 the  judgments  which  God  hath  threatened  against  those  who 
 oppress,  or  lie,  or  steal,  or  cheat,  and  overreach  their  neigh- 
 bours, and  the  blessings  which  He  hath  promised  to  those 
 who  are  just  and  righteous  in  all  their  dealings.  By  which 
 means  he,  living  thus  in  a  true  faith  and  fear  of  God,  he 
 cannot  but  live  also  in  humble  obedience  to  the  king,  and 
 injustice  and  equity,  love  and  charity,  towards  all  men,  as 
 firmly  believing  that  he  can  say  nothing  but  God  hears  it,  he 
 can  do  nothing  but  God  sees  it,  and  that  he  shall  one  day 
 receive  according  to  what  he  now  doth,  whether  it  be  good 
 or  evil ;  which  his  faith  represents  so  clearly  to  him,  that  he 
 dare  not  tell  a  lie  to  gain  the  world,  nor  commit  the  least 
 sin  to  avoid  the  greatest  suffering  in  it.  He  dares  no  more 
 cheat  in  his  shop  than  he  dares  rob  upon  the  highway,  and 
 is  as  careful  to  avoid  secret  as  he  is  to  avoid  the  most  open 
 and  notorious  sins  that  be. 
 
 Until  a  man  hath  attained  to  this  he  cannot  be  said  to 
 walk  by  faith,  for  that  being  the  "  evidence  of  things  not 
 seen,"  he  that  walks  by  that  cannot  but  walk  continually  as 
 in  the  sight  of  God,  in  one  place  as  well  as  in  another. 
 And  this  is  the  great  reason  why  those  who  are  truly  pious 
 towards  God  are  so  exact  and  circumspect  in  all  their  deal- 
 ings towards  men,  because  they  always  walk  by  faith  in  them. 
 
 And  so  they  do,  in  the  last  place,  through  the  several 
 states  and  conditions  they  meet  with  in  the  world.  Whilst 
 wre  are  here  below,  our  life  is  like  the  air  we  live  in,  some- 
 times serene  and  calm,  at  other  times  stormy  and  tem- 
 pestuous ;  now  all  things  seem  dark  and  gloomy  about  us, 
 but  presently  the  clouds  are  dispersed,  and  we  are  lightsome 
 and  pleasant  again  :  at  least,  we  can  never  promise  ourselves 
 to  continue  one  whole  day  together  in  one  and  the  same 
 state  of  life,  all  and  every  circumstance  of  it  being  liable  to 
 continual  changes.  So  that  should  we  walk  only  by  sight, 
 and  look  no  farther  than  to  the  present,  our  minds  would  be 
 as  changeable  as  our  condition,  tossed  to  and  fro  with  every 
 wind  that  blows  upon  us,  sometimes  lifted  up  with  success 
 and  prosperity,  and  presently  cast  down  again  with  crosses 
 and  disappointments,  and  so  never  continuing  in  one  stay. 
 
568 
 
 Thesaurus  Theologians. 
 
 But  now  they  that  have  attained  the  art  of  living:  by  faith, 
 live  always  above  these  lower  regions  of  the  world,  and  so 
 are  not  subject  to  the  many  changes  and  mutations  that  are 
 in  them.  For  they,  looking  down  upon  all  things  here  be- 
 low with  the  eye  of  faith,  do  thereby  clearly  perceive  that 
 all  things  that  happen  are  equally  for  their  good,  one  thing 
 as  well  as  another,  insomuch  that  riches  or  poverty,  health 
 or  sickness,  honour  or  disgrace,  is  in  effect  the  same  to 
 them,  not  only  as  proceeding  from  the  same  wisdom  and 
 goodness,  but  likewise  as  equally  contributing  to  their  com- 
 fort and  happiness.  For  by  faith  we  not  only  think,  or 
 suppose,  or  hope,  but  "  wc  know  that  all  things  work  toge- 
 ther for  good  to  them  that  love  God,  to  them  who  are  the 
 called  according  to  His  purpose/'  He  that  believes  and 
 knows  this,  as  all  that  believe  the  Gospel  must  needs  do, 
 what  need  he  concern  or  trouble  himself  about  any  thing 
 that  falls  out  in  the  world,  when  at  the  same  time  he  be- 
 lieves and  knows  it  is  for  his  advantage,  and  that  it  would 
 be  worse  for  him  if  it  was  not  so  ? 
 
 And  verily,  although  some  things  may  so  fall  out  that  by 
 the  eye  of  sense  and  reason  we  cannot  see  how  they  can  be 
 good  for  us,  yet,  having  the  word  of  God  for  it,  by  faith  we 
 plainly  see  not  only  that  they  may  be,  but  are  so ;  and  that 
 there  is  no  one  thing  ever  happened  to  us,  but  what  was 
 some  way  or  other  profitable  and  advantageous  for  us ;  that, 
 whatsoever  our  condition  be,  it  is  that  which  the  wisdom 
 that  governs  the  world  knows  to  be  the  best  for  us,  and 
 therefore  that  which  we  ourselves  should  choose,  was  it  left 
 to  us.  And  this  is  that  which  makes  a  Christian's  life  so 
 pleasant  and  desirable,  because  by  faith  we  always  look 
 upon  God  as  ordering  and  disposing  of  every  thing  in  the 
 world  ;  that  He  is  our  Father,  and  therefore  hath  a  special 
 regard  to  us  in  all  His  providences,  and,  by  consequence, 
 that  whatsoever  our  condition  be,  it  is  that  which  our  hea- 
 venly Father  hath  allotted  for  us ;  and  that  He  would  not 
 have  allotted  it,  but  that  He  knew  it  to  be  the  best  we 
 could  be  in  at  that  time.  Could  we  but  walk  by  such  a 
 faith  as  this,  among  all  the  changes  and  chances  of  this 
 mortal  life,  what  happy  and  what  holy  lives  should  we  then 
 
Thesaurus  Theologicus , 
 
 569 
 
 lead !  For  then,  as  we  should  never  be  dejected  at  any 
 trouble,  so  neither  should  we  be  discomposed  in  our  minds 
 at  any  success  that  happens  to  us. 
 
 For,  as  for  all  the  troubles  and  crosses  which  befal  us,  by 
 faith  we  know  they  could  not  befal  us,  but  according  to  the 
 will  of  our  heavenly  Father,  who,  always  willing  our  good, 
 would  not  suffer  them  to  fall  upon  us,  but  that  He  knows 
 them  to  be  good  for  us,  and  as  necessary  for  our  souls  as 
 physic  is  to  a  sick  body  ;  by  faith  we  see  His  love  and 
 favour  in  laying  any  affliction  upon  us,  as  well  as  in  remov- 
 ing it  from  us,  and  in  taking  any  outward  blessing  from  us, 
 as  well  as  in  His  bestowing  it  upon  us,  and  so  are  always 
 able  to  bless  Him  for  the  one  as  well  as  for  the  other,  as 
 Job  did,  saying,  "  The  Lord  gave,  and  the  Lord  hath  taken  Job  1.  21. 
 away,  blessed  be  the  name  of  the  Lord;"  by  faith  we  look 
 upon  all  the  troubles  that  do  or  can  befal  us  in  this  world 
 as  far  less  than  our  iniquities  deserve,  and  therefore,  instead 
 of  repining  at  them,  cannot  but  acknowledge  God's  mercy 
 and  goodness  in  them  ;  by  faith  we  behold  God  supporting 
 us  under  the  troubles  which  He  lays  upon  us,  and  so  as 
 manifesting  His  mercy  in  the  midst  of  judgment;  by  faith 
 we  behold  Him  timing  and  ordering  every  affliction  so  as  to 
 make  it  conduce  to  His  glory  and  our  own  good,  the  sick- 
 ness of  our  bodies  to  the  health  of  our  souls,  the  loss  of 
 temporal  to  our  gaining  of  spiritual  riches,  and  our  present 
 disgrace  to  our  future  honour  :  in  short,  by  faith  we  are 
 fully  assured  that,  as  the  Apostle  speaks,  "  Our  light  afflic-  ^Cor.  4. 
 tion,  which  is  but  for  a  moment,  worketh  for  us  a  far  more 
 exceeding  and  eternal  weight  of  glory  ;  while,"  by  faith,  "we 
 look  not  at  the  things  which  are  seen,  but  at  the  things 
 which  are  not  seen  :  for  the  things  which  are  seen  are 
 temporal,  but  the  things  which  are  not  seen  are  eternal." 
 
 Thus  all  that  are  truly  pious  walk  by  faith  through  all 
 the  calamities  they  meet  with  here  below ;  and  therefore  it 
 is  no  wonder  that  they  are  neither  dejected  at  any  thing 
 that  befals  them  at  present,  nor  disturbed  with  fear  of  what 
 may  happen  hereafter  ;  for  their  hearts  being  always  fixed, 
 trusting  in  the  Lord,  whatsoever  storms  and  tempests  may 
 be  without  them,  there  is  still  tranquillity  and  peace  within, 
 grounded  upon  a  full  assurance  that  God  never  chasteneth 
 
570 
 
 Thesaurus  Tlteologicus. 
 
 Heb.  12. 10.  us  but  "for  our  profit,  that  we  might  be  partakers  of  His 
 holiness,"  and  that  whatsoever  we  or  others  may  think  at 
 present,  if  not  before,  at  least  when  we  come  into  the  other 
 world,  we  shall  then  most  perfectly  understand  what  cause 
 
 [Ps.  119.  we  have  to  say  with  David,  "  It  is  good  for  me  that  I  have 
 been  afflicted ;"  and  to  praise  and  magnify  the  eternal  God 
 for  all  and  every  loss,  and  cross,  and  trouble  that  ever  befel 
 us  in  this  world. 
 
 And  then,  as  for  outward  prosperity  and  success,  which  is 
 commonly  a  snare  to  others,  it  also  is  really  good  to  those 
 that  are  so,  and  all  because  they  walk  by  faith  through  it; 
 for  whilst  they  who  look  no  further  than  the  outside  of 
 things  are  mightily  taken  with  the  seeming  pleasures,  and 
 profits,  and  grandeur  of  this  world,  so  as  to  sell  their  souls 
 to  purchase  and  enjoy  them,  they  who  behold  them  with  the 
 eye  of  faith,  and  so  look  into  the  inside  of  them,  they  plainly 
 discover  that  there  is  nothing  at  all  in  them  wherefore  they 
 should  be  desired;  for  by  faith  we  see  that  all  things  upon 
 earth  are  not  only  vanity  itself,  but  "  vanity  of  vanities,"  and 
 "vexation  of  spirit"  too,  having  no  other  existence  but  in 
 men's  distracted  fancies,  nor  any  other  effect  upon  us  in 
 themselves  but  to  vex  and  torment  us  with  cares  and  fears. 
 By  faith  we  know  that  He  who  made  all  things  in  the  world 
 made  nothing  in  it  to  satisfv  our  desires,  intending  Himself 
 alone  and  His  own  perfections  for  the  object  of  our  felicity, 
 and,  by  consequence,  that  it  is  in  vain  for  us  to  expect  it 
 from  any  thing  here  below:  by  faith  we  perceive  that  the 
 love  of  this  world  is  inconsistent  with  the  love  of  God,  for 
 
 Uohn2.i5.  "  if  any  man  love  the  world,  the  love  of  the  Father  is  not  in 
 him ;"  and  therefore  we  dare  not  set  our  affection  upon  any- 
 thing here  below,  lest  we  should  thereby  take  it  off  from 
 Him  who  alone  deserves  it :  by  faith  we  are  fully  assured 
 
 Matt.i9.23.  that  "  a  rich  man  shall  hardly  enter  into  the  kingdom  of 
 heaven,"  and  therefore  that  riches  ought  to  be  feared  rather 
 than  desired  by  us,  in  that  they  are  so  far  from  furthering 
 our  progress  towards  heaven  that  they  make  our  passage 
 thither  more  strait  and  difficult  than  otherwise  it  would  be : 
 by  faith  we  perceive  the  "  fashion  of  this  world  passeth 
 away,"  and  the  time  is  coming  when  "  they  that  have  wives 
 
 i Cor.  7. 30,  s\m\\  kg  as  though  they  had  them  not,  they  that  weep  as 
 
TJiesaurus  Theologicus. 
 
 571 
 
 though  they  wept  not,  they  that  rejoice  as  though  they 
 rejoiced  not,  and  they  that  buy  as  though  they  possessed 
 not;"  and  therefore  that  it  is  great  folly  and  madness  to  be 
 so  eager  in  the  pursuit  of  such  things,  which  we  are  not 
 certain  whether  we  shall  ever  obtain,  but  most  certain  that 
 we  shall  not  enjoy  them  long :  by  faith  I  see  myself  and 
 every  one  here  present  stripped  of  all  we  have,  and  going- 
 out  of  the  world  as  poor  and  naked  as  we  came  into  it,  and 
 other  people  scrambling  for  what  we  leave  behind  us.  In 
 brief,  by  faith  I  see  myself  and  all  mankind  before  Christ's 
 tribunal,  giving  up  an  account  of  the  several  talents  which 
 were  here  entrusted  with  us ;  where  they  that  had  more  will 
 have  more  to  answer  for,  and  the  greater  prosperity  they 
 enjoyed  in  this  world,  if  not  rightly  improved,  will  occasion 
 the  greater  misery  and  torment  in  the  other ;  and  they  only 
 who  did  good  with  what  they  had  shall  be  ever  the  better 
 for  it. 
 
 Whilst  we  thus  walk  by  faith  through  this  lower  world 
 we  need  never  fear  being  ensnared  by  it ;  for,  howsoever 
 great  and  considerable  all  things '  in  it  may  seem  to  others, 
 faith  will  represent  them  to  us  in  their  due  proportion,  even 
 as  so  little  and  insignificant  that  they  deserve  to  be  the 
 objects  of  our  scorn  rather  than  our  admiration  ;  and,  besides 
 that,  by  faith  we  may  constantly  behold  the  glory,  beauty, 
 excellency,  and  perfections  of  the  Most  High  God,  the 
 chiefest,  the  only  good,  in  comparison  of  whom  nothing 
 can  seem  good  or  lovely,  nothing  pleasing  or  desirable  to 
 us.  And  when  we  have  once  arrived  at  this,  what  will  all 
 the  pomps  and  vanities  of  this  wicked  world  signify  to  us, 
 whose  minds  are  taken  up  with  the  contemplation  of  such 
 divine  perfections  as  these  are  ?  How  mean  and  despicable, 
 how  vile  and  base,  must  all  things  else  needs  seem  unto  us ! 
 Yet  thus  it  is  with  all  that  walk  by  faith,  and  not  by  sight; 
 and  therefore  it  is  no  wonder  they  are  so  indifferent  as  to  all 
 things  here  below.  The  greatest  wonder  is,  how  any  can 
 pretend  to  believe  the  Gospel,  and  yet  concern  themselves  so 
 much  about  them  ;  for  this  plainly  shews  that,  whatsoever 
 they  pretend,  they  walk  by  sight,  and  not  by  faith,  and 
 therefore  directly  contrary  to  all  true  believers,  and  to  their 
 own  pretences. 
 
.372 
 
 Thesaurus  Theologicus. 
 
 Thus  we  see  both  what  it  is  to  walk  hy  faith,  and  how 
 they  who  are  real  Christians  always  do  so.  What  now 
 remains  but  that  we  should  follow  their  steps,  and  icalk  by 
 faith  too  ?  which  that  we  may  do,  it  is  necessary  to  get  our 
 faith  in  God's  word  strengthened  and  confirmed  every  day 
 more  and  more,  that  so  we  may  be  able  to  walk  by  it :  for 
 which  purpose,  faith  being  the  gift  of  God,  we  must,  in  the 
 first  place,  go  to  Him  for  it,  saying  with  him  in  the  Go- 
 Mark  9.  24.  spel,  "Lord,  I  believe,  help  thou  mine  unbelief;"  and  with 
 Luke  17.  5.  the  Apostles,  "  Lord,  increase  our  faith."  But,  seeing  we 
 have  no  ground  to  expect  that  He  should  grant  our  request 
 except  we  use  the  means  which  He  hath  appointed  for  that 
 end,  hence  we  must  exercise  ourselves  in  His  most  holy 
 Rom.  10.17.  word,  "for  faith  comes  by  hearing  ;"  not  only  by  hearing  of 
 sermons,  but  by  reading  or  hearing  God's  word  read  or 
 expounded,  or  any  way  made  known  to  us :  and  whatsoever 
 we  thus  read  or  hear,  we  are  still  to  consider  what  sure  and 
 certain  ground  we  have  to  believe  it,  even  nothing  less  than 
 the  infallible  testimony  of  Him  who  cannot  lie  ;  which  being 
 the  strongest  foundation  that  we  can  possibly  have  where- 
 upon to  build  our  most  holy  faith,  we  ought  to  build  our 
 faith  accordingly  upon  it ;  so  that  whatsoever  we  find  to  be 
 there  revealed,  we  are  still  to  say  or  think  within  ourselves, 
 "  God  saith  this,  and  therefore  I  am  sure  it  is  true ;  God 
 promiseth  this,  and  therefore  I  will  take  His  word  for  it." 
 By  thus  accustoming  ourselves  to  act  our  faith  upon  the 
 particular  truths  and  promises  revealed  in  holy  writ,  we 
 may  soon,  by  the  blessing  of  God,  arrive  at  that  degree  of 
 faith  as  to  be  able  to  walk  by  it ;  especially  if,  to  our 
 frequent  meditations  upon  God's  word,  we  add  also  frequent 
 receiving  of  His  mystical  body  and  blood  in  the  holy  sacra- 
 ment, ordained  on  purpose  to  put  us  in  mind  of  what  our 
 Lord  hath  done  and  suffered  for  us,  and  so  to  strengthen 
 and  confirm  our  faith  in  Him  and  His  holy  Gospel,  and  so 
 in  every  thing  that  is  there  either  revealed  or  promised 
 to  us. 
 
 Could  we,  by  these  and  the  like  means,  once  learn  and 
 practise  this  excellent  and  most  Christian  art  of  walking 
 always  by  faith,  and  not  by  sight,  how  soberly,  how  right- 
 eously, how  godly,  should  we  then  live  !    We  should  then 
 
Thesaurus  Theologicus. 
 
 573 
 
 live  above  this  world,  for  our  conversation  would  be  always 
 in  heaven,  where  the  great  objects  of  our  faith  are.  We 
 should  then  despise  the  highest  proffers  that  this  world  can 
 make  us,  as  infinitely  below  the  glories  which  our  faith  con- 
 tinually represents  unto  us.  We  should  then  walk  above 
 the  sun  and  stars  themselves,  and  converse  continually  with 
 Christ,  with  God  Himself,  and  solace  ourselves  in  the  enjoy- 
 ment of  that  love  and  favour  which  He  hath  promised  to  us 
 in  the  Gospel.  And  then  we  should  begin  to  live  like 
 Christians  indeed,  like  the  true  disciples  of  the  blessed 
 Jesus,  as  those  who  are  none  of  our  own,  but  are  bought 
 with  a  price,  no  less  a  price  than  His  blood,  and  so  should 
 glorify  God  both  in  our  bodies  and  in  our  spirits,  which  are 
 his.  And  walking  thus  by  faith,  and  not  by  sight,  in  time, 
 we  should  be  certain  to  walk  by  sight,  and  not  by  faith,  to  all 
 eternity,  even  in  the  perfect  vision  and  fruition  of  the  chief- 
 est  good,  Father,  Son,  and  Holy  Ghost.  To  whom  be  glory 
 and  honour,  now  and  for  ever. 
 
574 
 
 Thesaurus  Theologicus. 
 
 John  iii.  16. 
 
 For  God  so  loved  the  world,  that  He  gave  His  only  be- 
 gotten Son,  that  whosoever  believeth  in  Him  should  not 
 perish,  but  have  everlasting  life. 
 
 When  I  read  of  that  sad  epithet  which  the  Apostle  Peter 
 2  Pet.  2.  i.  lays  upon  some  heresies,  that  there  are  "  damnable  heresies," 
 by  which  the  broachers  and  abetters  of  them  "  bring  upon 
 themselves  swift  destruction,"  it  presently  strikes  me  into 
 a  fear  and  jealousy  of  myself,  lest,  through  the  weakness  of 
 my  own  judgment,  and  the  deceits  of  mine  own  heart, 
 prompted  by  the  secret  workings  of  the  prince  of  darkness, 
 myself  should  be  betrayed  into  such  "  damnable  heresies  " 
 which  have  "  swift  destruction"  attending  on  them.  And, 
 likewise,  it  cannot  but  make  my  heart  to  tremble  when  I 
 consider  what  a  slight  matter  many  make  of  venting,  and 
 others  of  receiving  and  entertaining,  whatsoever  opinions 
 first  present  themselves,  without  any  serious  scrutiny  and 
 search  into  the  Holy  Scriptures,  with  the  good  Bereans,  to 
 see  whether  these  things  be  so  or  no.  But  surely,  brethren, 
 you  will  be  cured  of  this  spiritual  disease,  and  drawn  out  of 
 this  indifierency  of  spirit,  in  matters  of  opinion,  if  you  do 
 but  ponder  whatever  now  hath  been  said  in  your  serious 
 meditations,  and  consider,  that  as  your  cruel  murders  are 
 damnable,  as  your  filthy  adulteries  and  fornications  are 
 damnable,  as  your  idolatrous  covetousness,  horrid  oaths, 
 brutish  drunkenness,  and  such-like  crimson  sins,  are  damna- 
 ble, so  your  erroneous  opinions  and  maintained  heresies  may 
 be  damnable  too  ;  not  only  your  errors  in  practice,  but  like- 
 wise your  errors  in  judgment  are  damnable  sins.  Hence  it 
 is  that  I  look  upon  it  as  a  minister's  duty,  and  mine  own 
 amongst  the  rest  (though  the  meanest  and  unworthiest  of  all 
 my  Master's  servants),  to  preach  truth  as  well  as  press  duty, 
 
Thesaurus  Theologicus. 
 
 575 
 
 to  endeavour  for  the  information  of  your  judgments  as  well 
 as  the  reformation  of  your  lives,  the  correction  of  your  heads 
 as  well  as  hearts.  In  one  word,  to  bring  you  off,  and  keep 
 you  from,  damnable  heresies,  as  well  as  damnable  iniquities. 
 And  as  it  is  my  duty  to  preach  truth,  so  it  is  yours  to  hear 
 it,  not  with  hearts  possessed  with  prejudice,  nor  fraught 
 with  wrath  and  malice  against  the  preaching  or  preacher  of  it, 
 but  to  hear  it  with  hearts  ready  to  embrace  it,  as  it  shall  be 
 delivered  and  explained  to  you  out  of  the  Scriptures,  which 
 are  the  word  of  God,  the  God  of  truth,  and  therefore  the 
 touchstone  to  bring  all  truth  to,  to  examine  whether  they  be 
 current  or  no  in  the  kingdom  of  Christ,  the  Church  of 
 God.  And,  indeed,  that  which  I  shall  endeavour  to  speak 
 a  little  to  at  this  time,  concerning  God's  love  to,  and  Christ's 
 redemption  of  mankind,  requires  as  much  of  our  serious 
 search  into  as  any,  and  that  if  we  either  consider  the  sad 
 consequents,  or  the  so  general  maintaining  in  your  error  in 
 it.  My  thoughts  therefore  concerning  it  I  shall  endeavour 
 to  explain  out  of  these  words,  And  God  so  loved,  &c.  In 
 the  speaking  to  these  words  I  shall  first  endeavour  the  ex- 
 plication of  them,  then  I  shall  draw  the  observation  from 
 them,  then  arm  the  truth  with  argument,  and,  lastly,  defend 
 it  from  those  objections  which  commonly  are,  or  may  be, 
 shot  against  it. 
 
 As  for  the  explication  of  the  words  (that  I  may  proceed 
 the  more  clearly  and  methodically),  give  me  leave  to  lay  it 
 down  in  these  following  propositions,  which  shall  chiefly 
 tend  to  the  explaining  of  the  word  world,  which  is  the  word 
 principally  controverted  in  this  place. 
 
 I.  I  think  the  world,  in  this  place,  needs  not  be  con- 
 tracted into  so  narrow  a  room  as  to  signify  only  the  world, 
 the  little  world,  of  God's  elect.  I  must  indeed  acknowledge, 
 that  most,  yea,  all  of  our  orthodox  divines  (so  far  as  I  can 
 see),  take  the  word  world,  in  this  place,  according  to  that 
 limited  sense,  and  that  lest  otherwise  they  should  be  forced 
 to  acknowledge  God's  universal  love  of,  and  Christ's  uni- 
 versal redemption  of,  all  the  world.  But  that  fear  is 
 groundless,  as  I  shall  endeavour  to  shew  in  my  following- 
 discourse.  For  the  present,  let  me  only  tell  you,  that 
 though  I  think  the  word  world  may,  yea,  ought  to  be,  in 
 
576 
 
 Thesaurus  Theologicus. 
 
 some  places,  taken  for  the  world  of  God's  elect,  yet  I  see 
 not  how  it  can  be  taken  so  here ;  for  in  this  world  here 
 spoken  of,  there  is  intimated  a  double  rank  of  persons,  be- 
 lievers and  unbelievers,  which  (besides  the  context)  the  text 
 itself  holds  forth  in  these  words,  ha  <zu;  6  ntrtoon,  that  who- 
 soever believes,  for  if  by  the  word  world  was  only  meant  the 
 world  of  God's  elect,  it  could  not  be  said  that  whosoever  be- 
 lieves, for  then  all  the  world  will  questionless  believe.  I 
 confess  I  dare  not  absolutely  speak  against  this  interpreta- 
 tion of  the  words,  lest  I  be  thought  to  swim  against  the 
 stream  of  so  many  learned  divines  who  assert  it.  Yet,  how- 
 soever, methinks  the  words,  if  put  together  according  to 
 this  exposition,  does  not  sound  well  ;  For  God  so  loved  His 
 elect  (who  shall  certainly  believe),  that  He  gave  His  only 
 begotten  Son,  that  whosoever  believeth  should  not  perish,  but 
 have  everlasting  life.  Let  others' ears  judge  of  the  harmony 
 of  these  sounds,  for  my  part  I  think,  according  to  this  in- 
 terpretation of  the  word  world,  they  should  rather  have  run, 
 For  God  so  loved  His  elect,  that  He  gave  His  only  begotten 
 Son  for  them,  that  believing  they  might  not  perish,  but  have 
 everlasting  life. 
 
 2.  By  world,  in  this  place,  we  cannot  understand  the 
 world  in  its  largest  sense,  according  to  the  general  descrip- 
 tion or  definition  of  it,  as  it  is  compages  omnium  creaturarum, 
 as  it  contains  under  it  all  creatures,  of  whatsoever  denomina- 
 tion ;  for,  according  to  this  sense,  not  only  all  the  persons 
 upon  the  face  of  the  earth,  but  even  the  reprobates  in  hell, 
 the  devil  himself,  the  holy  angels,  yea,  and  Christ  Himself, 
 as  to  His  human  nature,  are  parts  of  the  world.  Now  you 
 cannot  think  that  God  so  loved  all  these,  that  He  sent  His 
 only  begotten  Son,  that  whosoever  amongst  them  all  should 
 believe,  should  not  perish,  but  have  everlasting  life.  For 
 Christ  was  never  intended  as  Redeemer  for  any  part  of  the 
 world,  but  only  man ;  which  is  so  clear  that  it  needs  no  de- 
 monstration. So  then,  of  necessity,  we  must  understand  the 
 word  world  synecdochically,  as  it  is  taken  for  that  part  of 
 the  world  mankind. 
 
 3.  Neither,  I  think,  can  every  particular  person  in  the 
 world,  man  and  woman,  be  meant  by  the  world  here  ;  for 
 God  cannot  be  said  to  love  every  particular  person  in  the 
 
Thesaurus  Theologicus. 
 
 577 
 
 world,  for  Himself  saith,  that  He  "  hateth  all  workers  of  ps.  5.  5. 
 iniquity."  Who  are  workers  of  iniquity,  if  not  such  as  are 
 invested  and  adorned  with  the  glorious  robes  of  Christ's 
 righteousness  ?  And  have  all  the  world  put  off  the  filthy 
 rags  of  their  own  wickedness,  and  put  on  these  robes  of 
 our  Saviour's  righteousness?  No,  surely.  And  yet  more 
 particularly  where  it  is  said,  "Jacob  have  I  loved,  Esau  Mai.  1. 2,3. 
 have  I  hated ;"  and  that,  if  you  observe  the  context,  before 
 they  had  done  good  or  evil.  Now  if  He  hated  Esau,  how 
 could  He  be  said  to  love  every  particular  person  in  the 
 world  ?  And  this  will  likewise  further  appear,  if  you  do  but 
 consider  that  the  words  cannot  bear  this  interpretation 
 without  a  very  senseless  construction.  For  admit  of  this  in- 
 terpretation, and  the  words  should  run  thus,  ^aoaz^aGrr/.^;, 
 For  God  so  loved  every  particular  person  in  the  world,  Jacob 
 and  Esau,  such  as  shall  believe,  and  such  as  shall  not  be- 
 lieve, that  such  as  shall  believe  should  not  perish,  but  have 
 everlasting  life.  If  He  gave  His  only-begotten  Son  that 
 such  as  should  believe  should  be  saved,  surely  He  cannot  be 
 said  to  embrace  unbelievers  too  with  the  same  affection  ? 
 Surely,  according  to  that  sense,  the  words  should  rather 
 have  run  thus,  For  God  so  loved  every  particular  person 
 that  He  gave  His  only-begotten  Son,  that  none  might  perish 
 but  that  all  might  come  to  everlasting  life.  But  how  can 
 God,  without  a  great  absurdity,  be  said  to  love  such  a  per- 
 son with  this  peculiar  and  special  love,  whom  He  never  in- 
 tends to  bring  to  the  enjoyment  of  Himself?  What !  shall 
 the  flames  of  God's  love  be  enkindled  towards  such  a  per- 
 son in  particular,  whom  the  flames  of  hell-fire  must  scorch 
 unto  all  eternity  ?  No,  surely,  every  one  that  God  so  loves 
 upon  earth  shall  one  day  take  their  fill  of  His  love  in 
 heaven. 
 
 4.  By  world,  in  this  place,  methinks,  we  may  well  under- 
 stand mankind  in  general,  yet  without  respect  unto  any 
 particular  person  whatsoever  ;  and  so  the  sense  runs  thus : 
 "  For  God  so  loved  the  little  world  of  mankind,  upon  which 
 at  the  first  He  enstamped  His  own  image,  that  He  sent 
 His  only  Son,  that  whatsoever  particular  person  contained 
 under  this  general  nature  should  believe  in  Him  should  not 
 perish,  but  have  everlasting  life."    Now,  lest  by  avouching 
 
 p  p 
 
578 
 
 Thesaurus  Theologicus. 
 
 this  I  should  be  thought  to  assert  the  universality  of  Christ's 
 redemption,  I  would  have  you  to  consider  that  it  is  not  said, 
 "  For  God  so  loved  the  world,  that  He  gave  His  only- 
 hegotten  Son  for  it  "  (then.  I  confess,  Arminius  might  have 
 thought  to  have  picked  something  out  of  what  hath  been 
 said  for  the  propping  up  of  his  opinion),  but,  He  gave  His 
 only-begotten  Son,  that  whosoever  believe th  in  Him :  as  if 
 He  should  have  said,  "  For  God  so  loved  mankind,  that  He 
 sent  His  only-begotten  Son  for  the  redemption  of  every 
 such  person  amongst  them  who  shall  believe,  that  such 
 might  not  perish,  but  have  everlasting  life."  Xow  you 
 cannot  gather  hence  that  He  intended  the  redemption  and 
 salvation  of  every  particular  person,  but  rather  the  contrary, 
 only  of  such  who  shall  believe.  Let  me  instance  it  by  a 
 familiar  comparison  :  —  A  king,  having  many  kingdoms 
 under  his  dominion,  one  amongst  the  rest  becomes  disloyal, 
 refractory,  and  disobedient,  for  which  cause  he  lays  upon 
 them  great  pressures  and  heavy  bondage  ;  yet,  it  being  one 
 of  his  own  countries,  he  so  far  loves  it  that  he  will  send  his 
 son,  his  only  son,  into  it,  that  whatsoever  persons  in  all  the 
 nation  shall  reverence  this  his  son  (though  he  knows  all  will 
 not.  nay,  he  knows  that  such  and  such  in  particular  will 
 not),  and  perform  due  homage  and  obeisance  to  him,  shall  be 
 delivered  from  their  bondage  and  restored  to  their  former 
 liberty.  Now  you  will  say,  This  the  king  may,  from  that 
 respect  which  he  hath  for  the  nation  in  general,  without 
 having  respect  to  any  particular  persons  whatsoever ;  and 
 farther,  you  may  easily  perceive  the  king,  by  sending  his 
 son  amongst  them,  did  not  intend  the  redemption  of  all  (for 
 he  knew  all  would  not  perform  the  condition),  but  only  of 
 such  who  shall  perform  the  condition  of.  doing  reverence 
 and  giving  obedience  to  his  son.  The  case  is  the  same  here : 
 though  man  hath  rebelled  against  his  Maker,  the  King  of 
 Glory,  yet  so  far  doth  this  good  King  respect  mankind,  that 
 He  will  send  His  only-begotten  Son  amongst  them,  not  with 
 an  intention  to  redeem  and  save  all  (for  Himself  knows  all 
 will  not  believe,  nay,  He  knows  none  can  believe  but  such 
 which  He  shall  by  His  own  grace  enable  to  it),  but  only 
 with  an  intention  to  save  such  who,  by  grace  derived  from 
 Himself,  shall  believe  in  His  Son.    The  words  being  thus 
 
Thesaurus  Theologicus. 
 
 579 
 
 explained,  you  may  easily  see  that,  notwithstanding  that  I 
 take  not  the  word  world  only  for  the  world  of  God's  elect, 
 yet  that  universal  redemption,  or  God's  intending  to  save  all 
 by  Christ's  death,  is  so  far  from  finding  any  footing  upon 
 this  text,  that  the  contrary  is  clearly  drawn  from  it. 
 
 The  proposition,  therefore,  which  these  words,  thus  ex- 
 plained, present  us  with,  is  this:  God  sent  His  only-begotten 
 Son  into  the  world,  only  for  the  salvation  and  redemption  of 
 such  as  believe  in  Him  ;  or  thus,  the  end  of  Christ's  coming 
 into  the  world  was  not  the  salvation  of  all  and  every  par- 
 ticular person  in  it,  but  only  of  those  who  shall  believe  in 
 Him.  This  assertion  the  Arminians,  or  Remonstrants,  brand 
 with  notorious  falsity,  and  would  set  the  crown  of  truth 
 upon  the  head  of  the  quite  contrary.  Let  one  of  them  speak 
 for  all :  the  author  to  the  book  entitled  "  God's  Love  to 
 Mankind,"  in  the  eighty-second  page  (ed.  1633),  upon  those 
 words,  John  xii.  47,  and  iii.  17,  saith,  "  That  these  negations, 
 joined  with  affirmations,  shew  that  the  salvation  of  all  men 
 was  the  end  of  Christ's  coming  into  the  world,  the  end 
 exclusively;  no  other  end  was  properly  intended  by  it  but 
 this."  And  presently  after,  "The  end  of  Christ's  coming 
 into  the  world  was  the  salvation  of  all  and  every  person  in 
 it."  This,  therefore,  is  the  question,  which,  by  God's  assist- 
 ance and  your  patience,  I  shall  endeavour  to  speak  a  little 
 to,  and  shew  you  that  Christ  did  not  come  into  the  world 
 intentionally  to  save  every  particular  person  in  it  —  a  truth 
 which,  though  it  hath  many  and  strong  opponents,  yet  I 
 think  it  may  be  defended  by  one  of  weak  parts  (I  mean 
 mine  own),  truth  wanting  nothing  but  its  own  nakedness 
 and  explication  to  set  it  out;  but  before  I  enter  the  lists, 
 give  me  leave  to  premise  this  consideration,  that  when  I 
 say  Christ's  death  was  not  intended  for  all,  I  do  not  say  that 
 Christ's  death  was  not  sufficient  for  all;  for  I  assert,  and 
 really  believe,  that  that  ransom  which  Christ  paid  to  His 
 Father  for  our  redemption  was  both  of  value  and  virtue 
 enough  to  have  redeemed  every  particular  person  in  the 
 world,  if  Christ  had  intended  it  for  them,  and  God  should 
 apply  it  to  them ;  so  that  if  we  respect  the  price  paid  by 
 Christ  to  His  Father  — if  God,  of  His  own  good  will  and 
 pleasure,  should  shew  mercy  upon  all,  yet  would  not  His 
 
580 
 
 TJiesaurus  Tlieologicus. 
 
 justice  be  any  loser.  But  I  would  have  you  observe  this 
 distinction  :  it  is  one  thing  for  Christ's  death  to  be  sufficient 
 for  all,  and  another  thing  for  Christ  to  die  sufficiently  for 
 all.  The  first  we  assert,  but  deny  the  second;  for  to  say 
 that  Christ  died  sufficiently  for  all,  implies  that  His  end  and 
 intention  in  dying  was  to  make  sufficient  satisfaction  for  the 
 sins  of  every  particular  person  in  the  world,  and,  likewise, 
 that  by  His  death  He  hath  merited  sufficient  grace  for 
 every  one,  for  the  attainment  of  eternal  happiness :  so  that 
 these  two,  universal  grace  and  universal  redemption,  border 
 each  upon  the  other,  so  that  I  cannot  speak  to  the  one,  but 
 I  must  likewise  be  forced  to  speak  something  to  the  other ; 
 and  if  either  fall,  the  other  cannot  stand. 
 
 To  prove,  therefore,  that  it  was  not  Christ's  end  and 
 intention,  in  coming  into  the  world,  to  save  all  and  every 
 particular  person  in  it,  I  might  produce  these  places  of 
 Scripture  where  the  merit  of  His  death  is  restrained  to 
 many,  as  Matt.  xx.  28,  "And  to  give  His  life,  Xbrgat  irri 
 ovXXSv,  a  ransom  for  many."  So  JIatt.  xxvi.  28  :  "  For  this 
 is  the  blood  of  the  Xew  Testament,  rf  regi  nXkut,  which  was 
 shed  for  many,  for  the  remission  of  sins."  Heh.  ix.  28  : 
 61  So  Christ  was  once  offered,  sic  ri  sreXXSf  awef&yx&i  aftagriag, 
 to  bear  the  sins  of  many."  Which  words  seem  to  be  taken 
 from  Isa.  liii.  12:  "  And  He  was  numbered  amongst  the 
 transgressors,  sr:  D^a*THtpn  s*^\  and  He  bare  the  sins  of 
 many."  Xow,  that  we  may  better  understand  what  is  to  be 
 understood  by  "  many,"  Scripture  interprets  them  of  those 
 who  believe,  and  so  are  really  engrafted,  in  Him  ;  sometimes 
 calling  them  His  sheep,  as,  John  x.  15,  "And  I  lay  down 
 my  life,  rut  argo^etrwr,  for  the  sheep."  If  He  had  died 
 for  the  goats  as  well  as  for  the  sheep,  why  should  He 
 restrain  the  end  and  merit  of  His  death  only  to  the  sheep  ? 
 
 Eph.  5.  35.  Sometimes  He  is  said  to  have  died  for  His  Church :  "  Hus- 
 bands, love  your  wives,  even  as  Christ  also  loved  His 
 Church,  and  gave  Himself,  a-l-r,;,  for  it."  If  Pagans 
 and  Heathens,  as  well  as  Christians,  infidels  as  well  as 
 believers,  had  a  share  in  Christ's  sufferings,  surely  He  would 
 have  driven  Himself  for  the  one  as  well  as  the  other.  So 
 likewise  He  is  said  to  have  purchased  the  Church  of  God 
 
 Mattel  21'.  "  with  His  own  blood,"  "  to  save  His  people  from  their  sins," 
 
Thesaurus  Theologicus. 
 
 581 
 
 and  "to  gather  together  the  dispersed  children  of  God."  John  11.51, 
 Now  how  could  the  end  of  His  coming  be  restrained  only  to  52' 
 these,  if  He  came  to  save  all  and  every  person  in  the  world? 
 If  the  devil's  brats  as  well  as  God's  children,  the  reprobates 
 as  well  as  the  elect,  all  the  world  as  well  as  the  Church  of 
 God,  was  redeemed  by  Christ,  or  intended  to  have  been 
 redeemed  by  Him,  surely  we  had  never  read  or  heard  of 
 any  such  places  in  Scripture  as  these  are  ;  and  these  and 
 such-like  texts  must  be  rased  out  of  the  word  of  God  before 
 Christ  can  be  said  to  have  died  for  all.  But  for  the  reasons, 
 take  three : — 
 
 1.  If  Christ  intended,  by  His  death,  to  save  and  redeem 
 all,  then  either  all  are  saved,  or  Christ  is  frustrated  of  His 
 intentions.  One  of  these  must  of  necessity  follow  ;  for  either 
 Christ  had  His  end,  or  else  He  had  not  His  end :  if  He  had 
 His  end,  then  all  are  saved  ;  if  He  had  not  His  end,  then 
 was  He  frustrated  of  His  intentions.  But  that  both  these 
 are  false  —  I  mean  that  neither  all  are  saved,  nor  yet  Christ 
 frustrated  of  His  intentions — is  evident;  yea,  the  sun,  in  all 
 its  meridian  glory,  is  not  so  clear  as  either.  As  for  the  first, 
 that  all  are  not  saved,  our  Saviour  plainly  shews,  when  He 
 saith  more  shall  be  damned  than  saved,  more  shall  go  to  Matt.  7. 13, 
 hell's  miseries  than  to  heaven's  mansions :  but  I  suppose  14, 
 none  of  you  doubt  of  this.  But  for  to  assert  that  Christ  is 
 at  any  time  frustrate  of  His  intentions,  is  to  bring  His 
 divinity  into  question,  to  take  away  His  omnipotency,  and 
 to  brand  Him  with  impotency,  viz.  that  He  is  not  able  to 
 bring  about  what  Himself  intends.  Suppose  there  were 
 twenty  prisoners  shut  up  in  a  dungeon  together ;  I,  having 
 a  mind  to  bring  them  all  out,  go  to  the  state,  intending  to 
 pay  a  sufficient  ransom  for  the  redemption  of  every  particu- 
 lar person  amongst  them ;  but  when  I  come  there  my  hopes 
 are  dashed,  my  intentions  frustrated,  for  all  that  I  can  do  is 
 only  to  bring  out  some  three  or  four  of  them.  Now  doth 
 not  this  argue  mine  own  weakness,  either  in  that  I  intended 
 more  than  I  was  able  to  perform,  or  else  in  that  I  was  not 
 able  to  perform  what  I  intended?  Change  but  the  name, 
 and  the  case  is  ours.  All  the  persons  in  the  world  were  but 
 like  so  many  poor  prisoners,  captivated  by  the  devil,  and 
 bound  with  the  fetters  of  their  own  corruptions.  Christ, 
 
582 
 
 Thesaurus  Theohgicus. 
 
 seeing  this,  addresses  Himself  to  His  Father,  lets  out  His 
 own  blood,  lays  down  His  own  life,  with  an  intention  that 
 every  particular  person  might  be  redeemed  ;  but,  when  all 
 is  done,  there  are  only  some  few  that  receive  any  benefit  by 
 His  death  and  passions.  Now  doth  not  this  argue  Christ's 
 weakness,  in  that  He  intended  more  than  He  could  do,  or 
 else  could  not  do  so  much  as  He  intended  ?  And  is  not  this, 
 in  plain  terms,  to  deny  Christ's  divinity,  or  else  God's  omni- 
 potency  ?    And  is  not  that  horrid  blasphemy  ? 
 
 2.  If  Christ  died  so  for  all,  then  hath  He  satisfied  divine 
 justice  for  the  sins  of  every  particular  person  in  the  world. 
 But  that  is  false.  Therefore,  that  I  may  explain  this  to  the 
 meanest  capacity  in  the  congregation,  I  shall  speak  to  each 
 proposition  distinctly. 
 
 First.  I  say,  if  Christ  thus  died  for  every  person,  then 
 hath  He  satisfied  divine  justice  for  the  sins  of  every  person  ; 
 for,  otherwise,  His  death,  as  to  some  persons  for  whom  He 
 died,  would  have  been  in  vain.  The  reason  of  Christ's 
 coming  into  the  world  was,  because  we,  by  the  transgression 
 of  the  most  holy  law  of  God,  are  become  liable  and  obnox- 
 ious to  the  strokes  of  divine  justice.  And  it  cannot  stand 
 with  the  justice  of  God  to  pardon  any  one  sin  without  satis- 
 faction made.  Hence  Christ  comes  into  the  world,  and  by 
 His  death  makes  sufficient  satisfaction.  Our  sins,  we  know, 
 commonly  go  under  the  name  of  debts.  Hence  the 
 Greeks  call  them  Iz-r/.r/iaru.,  and  the  Syrians  iZvoa^,  and 
 sinners  are  called  ^ "  debtors."  And  the  reason  is, 
 because  that  by  our  sins  we  owe  punishment  to  divine  jus- 
 tice, which  must  most  certainly  be  paid,  either  in  our  own 
 or  some  other  fit  person.  But  now  Christ,  as  our  surety, 
 undertakes  the  payment  of  our  debts,  and  suffers  those 
 punishments  which  were  due  to  God  from  us.  So  that  all 
 the  large  scores  of  our  sins  are  blotted  out  of  the  book  of 
 God's  remembrance,  by  the  blood  of  our  Saviour.  So  that 
 for  as  many  as  He  undertakes  to  pay  their  debts  for  them, 
 for  the  sins  of  so  many  hath  He  satisfied  divine  justice. 
 
 Secondly.  But  now  that  the  divine  justice  is  not  satisfied 
 for  the  sins  of  every  person  is  evident,  for  then  God  could  not 
 punish  nor  damn  any  for  their  sins.  For  how  can  it  stand 
 with  the  justice  of  God,  to  punish  any  one  for  those  sins 
 
Thesaurus  Theologicus. 
 
 583 
 
 which  Christ  hath  made  satisfaction  for  ?  A  debtor  owes  so 
 much  to  another,  his  surety  makes  satisfaction  to  the  credi- 
 tor for  this  debt.  Now  how  can  the  creditor  justly  come 
 upon  the  debtor  again  for  the  payment  of  the  same  debt? 
 Hence  it  is  that  we  say,  that  in  that  place  which  is  so  much 
 insisted  upon  by  our  adversaries,  "That  God  was  in  Christ,  2Cor.5.i9. 
 reconciling  the  world  to  Himself,  not  imputing  their  sins  unto 
 them,"  it  cannot  possibly  be  meant  of  every  particular  per- 
 son in  the  world ;  for  if  God  be  actually  reconciled  with 
 every  particular  person  in  the  world,  what  is  the  reason 
 that  He  is  still  at  enmity  with  any  one  ?  And  if  God  im- 
 putes their  sins  to  none,  how  can  He  damn  any? — how  can 
 He  damn  any  for  those  sins  which  He  doth  not  impute 
 unto  them?  So  that  this  place,  of  necessity,  must  be  under- 
 stood only  of  such  persons  who,  by  faith,  are  really  inter- 
 ested in  the  death  of  Christ.  Neither  will  Arminius's  dis- 
 tinction, which  he  so  much  insists  upon,  especially  in  his 
 treatise  against  Perkins,  that  per  mortem  Christi  redemptio 
 est  omnibus  impetrata,  licet  non  sit  omnibus  applicata,  "  That 
 by  the  death  of  Christ  redemption  is  obtained  for  all  (and 
 that  by  prayer  too,  as  the  word  impetrata  imports,  though 
 Christ  Himself  says  He  prays  not  for  all),  though  not  ap-  John  17.  9. 
 plied  to  all."  This  distinction,  I  say,  availeth  nothing,  for 
 in  vain  is  it  obtained  for  all,  if  not  applied  to  all.  And  again, 
 if  Christ  hath  purchased  redemption  for  all,  and  that  with 
 His  own  blood,  how  can  it  stand  with  the  justice  of  God  to 
 withhold  it  from  any  ?  I  purchase  so  much  land  from  an- 
 other for  the  use  of  ten  persons  ;  now,  would  it  not  be  in- 
 justice in  this  man  to  keep  any  of  those  ten  persons  from 
 the  enjoyment  of  it? 
 
 Thirdly.  For  whomsoever  Christ  died,  for  them  hath  He 
 merited,  as  the  pardon  of  their  sins,  so,  likewise,  sufficient 
 grace  for  the  attainment  of  salvation.  And  hence  it  is  that 
 they  are  forced  to  run  to  their  universal  grace,  for  the  keep- 
 ing up  of  their  universal  redemption.  But  now  that  there 
 is  no  such  thing  as  universal  grace,  or  that  every  person  in 
 the  world  hath  not  sufficient  grace  and  means  for  salva- 
 tion, I  might  prove, 
 
 I.  From  the  heathen,  who  have  no  higher,  no  other 
 means,  than  the  light  of  nature.    And  how  far  that  can  go, 
 
584 
 
 Thesaurus  Theologicus. 
 
 the  Athenian  philosophers  seem  to  shew  in  that  inscription 
 Acts  17.  which  was  engraved  upon  their  altar  at  Athens,  'Ayvwtfry  0ew, 
 [23.]  uTo  the  untnown  G0d."  That  there  was  a  God  they 
 knew,  but  what  this  God  was  they  knew  not.  And  again, 
 though  the  heathens  may  know  something  of  God,  as  a 
 Creator,  yet  can  they  know  nothing  of  Him  as  a  Redeemer. 
 All  their  great  astrologers  could  never  read  Christ's  satis- 
 faction  for  the  sins  of  man  in  the  stars.  No,  there  was 
 never  any  but  one  star  that  led  to  Christ,  and  that,  I  am 
 sure,  they  never  saw.  And  did  many  of  them  never  hear  of 
 Acts 4.  12.  Christ?  Then,  I  am  sure,  they  cannot  be  saved.  "For 
 there  is  no  name  given  under  heaven  by  which  we  can  be 
 saved,  but  the  name  of  Christ."  And  if  they  never  heard 
 of  Christ,  surely  they  can  never  be  saved  by  Him.  But  I 
 shall  insist  no  longer  upon  that. 
 
 2.  If  there  be  any  such  thing  as  universal  grace,  or  every 
 man  have  grace  sufficient  for  their  salvation,  then  either  all 
 do,  or  all  do  not,  participate  of  this  grace  alike.  One  of 
 these  must  necessarily  follow,  because  they  are  contradic- 
 tory one  to  the  other.  But  now  that  this  universal  grace, 
 sufficient  for  the  salvation  of  all  men,  can  neither  be  said  to 
 be  equally  nor  yet  unequally  distributed  amongst  men,  I 
 shall  endeavour  to  prove  by  parts. 
 
 First.  If  all  do  not  participate  of  this  grace  alike,  then 
 either  some  have  more  than  enough,  or  else  others  have  not 
 enough  to  bring  them  to  salvation,  ex.  gr.  Peter  and  Judas. 
 If  Judas  had  not  so  much  grace  as  Peter,  and  yet  had  enough 
 to  bring  him  to  heaven,  then  Peter,  who  had  more  than 
 Judas,  had  more  than  enough ;  for  if  he  had  had  but  as 
 much  as  Judas,  he  had  had  enough.  And  then,  on  the 
 other  side,  if  Peter  had  only  grace  enough  to  bring  him  to 
 heaven  (as,  questionless,  it  is  impossible  any  should  have 
 more  than  enough  grace),  then  Judas,  who  had  not  so  much 
 as  Peter,  had  not  enough. 
 
 Secondly.  If  all  have  grace  alike,  then  it  necessarily  fol- 
 lows, that  either  all  must  be  saved,  or  else  all  must  be  damned. 
 Let  me  instance  in  the  same  persons.  If  Peter  and  Judas 
 had  the  same  grace,  or  grace  alike,  what  is  the  reason  that 
 one  should  be  saved,  and  the  other  damned  ?  To  this  they 
 answer,  Because  Peter  made  use  of  his  grace,  but  Judas  did 
 
Thesaurus  Theologicus. 
 
 585 
 
 not.  I  reply,  Did  Peter  make  use  of  his  grace,  and  Judas 
 not?  Why  then  Peter  had  more  grace  than  Judas;  Peter 
 had  grace  to  make  use  of  his  grace,  which  Judas  had  not. 
 But  now  to  solve  this,  they  are  forced  into  a  worse  absurdity 
 than  before,  viz.  to  say,  that  the  reason  why  one  makes  use 
 of  his  grace,  and  another  not,  is  not  from  supernatural 
 grace,  but  from  their  natural  abilities,  which  is  as  much  as  to 
 say,  that  the  salvation  of  man  depends  upon  his  own  free  will ; 
 the  reason  why  any  man  is  saved  is  not  from  God,  but  from 
 himself.  Why  then  may  not  a  man  boast  and  glory  in 
 himself,  and  vaunt  it  over  his  neighbour,  from  whom  him- 
 self hath  made  himself  to  differ?  Just  contrary  to  what  the 
 Apostle  saith,  "  Who  made  thee  to  differ  ?  Or  what  hast  1  Cor.  4.  7. 
 thou,  which  thou  hast  not  received?  Now  if  thou  re- 
 ceivedst  it,  why  dost  thou  glory,  as  if  thou  receivedst  it 
 not?" 
 
 I  might  bring  many  other  arguments  against  both  uni- 
 versal grace  and  universal  redemption,  but  I  shall  rather 
 spend  the  remainder  of  the  time  in  answering  those  argu- 
 ments which  commonly  are  brought  for  them. 
 
 1.  They  object,  "And  He  is  a   propitiation   for  our  1  John 2. 2. 
 sins :  and  not  for  ours  only,  but  also  iagl  SXou  rou  xotfiov, 
 for  the  whole  world,"   or  "  for  the  sins   of  the  whole 
 world." 
 
 To  this  I  answer,  that  by  "  whole  world"  there,  cannot 
 possibly  be  understood  every  particular  person  in  the 
 world,  which  is  clear,  if  you  look  into  the  force  of  the  word 
 /Xa<r(ttoj,  "  propitiation,"  in  the  text.  Which,  as  it  denotes  the 
 expiation  of  sins,  so  sometimes  (as  in  this  place)  it  signifies, 
 Id  quo  per  et  propter  quod  turn  peccata  expiantur  turn  et  con- 
 sequenter  Deus  placatur, — "  That  whereby  our  sins  are  ac-  zanchy. 
 tually  expiated,  and  God  pleased."  Now,  if  by  Christ's  death  ^.tom^i. 
 all  the  sins  of  every  particular  man  be  expiated,  and  God  P.  3.  p.  70.] 
 pleased  with  all,  how  comes  it  to  pass  that  all  are  not  saved  ? 
 You  will  say,  Because  all  do  not  believe  in  Christ;  they  do  not 
 lay  hold  upon  this  propitiation.  To  that  I  answer,  If  their 
 sins  be  not  pardoned,  if  God  be  not  pleased,  and  if  their  souls 
 be  not  saved,  because  they  do  not  believe  in  Christ,  therefore, 
 likewise,  was  not  Christ  a  propitiation  for  them,  because 
 they  will  not  believe ;  and,  by  consequence,  He  is  not  a  pro- 
 
586 
 
 Thesaurus  TJieologicus. 
 
 pitiation  for  every  particular  person  in  the  world,  but  only 
 for  such  as  believe.  But  then,  how  are  the  words  to  be  un- 
 derstood ?  Mark.  "  And  He  is  a  propitiation  for  our 
 sins :  and  not  only  for  our  sins,  but  for  the  sins  of  the  whole 
 world."  As  if  He  should  have  said,  Neither  would  I  have 
 you  think,  that  He  is  a  propitiation  for  ours  only,  for  ours 
 who  live  and  believe  here  in  Patmos  (where  he  is  supposed  to 
 have  been  when  he  wrote  this  epistle)  only,  but,  likewise, 
 "  for  the  sins  of  the  whole  world  ;"  that  wheresoever  and 
 whensoever,  in  any  part  of  the  whole  world,  any  believe  in 
 Him,  for  their  sins  likewise  will  He  be  a  propitiation,  as  well 
 
 Rom.  1.  8.  as  for  ours.  And  so,  likewise,  is  the  "  whole  world"  taken, 
 not  for  every  particular  person  in  it,  even  for  such  who  had 
 heard  of  Christ  and  faith  (which  we  cannot  say  every  par- 
 ticular person  in  the  world  had).    Hence  you  may  also  see 
 
 Col.  i.2o.  how  to  understand  that  place,  "By  Him  to  reconcile  all 
 things  to  Himself."  You  cannot  say,  By  the  death  of  Christ 
 all  things  are  reconciled  to  God,  for  then  the  devils,  yea, 
 and  holy  angels,  who  were  never  out  with  Him,  should  be 
 reconciled  to  Him  ;  but  that  whatsoever  things  in  heaven 
 above  or  earth  beneath  are  reconciled  to  Him,  it  is  only  in 
 and  through  the  merits  of  Christ  Jesus.  And  so  for  these 
 places  where  the  Apostle  seems  to  extend  our  guilt  by 
 
 i  Cor.  is.   Adam,  and  God's  gift  by  Christ,  to  an  equal  latitude.  But 
 
 22'  the  words  cannot  be  understood  so,  for  then,  as  every  par- 
 
 ticular person  is  made  guilty  by  Adam,  so  every  particular 
 person  should  be  justified  by  Christ ;  but  if  that  was  so, 
 truly  hell  would  be  very  empty,  unless  justified  persons 
 should  be  sent  thither  with  Christ's  merits  upon  their  backs. 
 And  how  that  can  stand  with  the  justice  of  God,  judge 
 you.    But  Augustine  seems  to  give  the  best,  yea,  and  that 
 
 [Cf.Aug.de  a  full,  gloss  upon  these  words,  saying,  Hoc  loco  non  indica- 
 
 pecc.  mer.  i.  .        .  .   ,  .  .  . 
 
 28.  Tom.  x.  iur  omnes  homines  justijicari  in  Christo,  sea  omnes  qui  justiji- 
 p' 30^  cantur  non  aliter  posse  justijicari  quam  in  Christo.  "  This 
 place,"  saith  he,  "  doth  not  hold  forth  that  all  persons  are 
 justified  by  Christ,  but  that  all  that  are  justified  are  justi- 
 fied no  other  way  than  in  Christ."  That  as  there  is  but 
 one  way  whereby  all  that  are  made  sinners  become  so,  even  by 
 the  first  Adam ;  so  there  is  but  one  way  whereby  all  that  are 
 made  righteous  and  justified  become  so,  even  by  the  second 
 
Thesaurus  Theologicus. 
 
 587 
 
 Adam.  And  in  this  sense  do  we  commonly  take  the  word 
 "  all"  in  our  vulgar  speech.  As  suppose  there  was  but  one 
 door  to  come  into  the  church  at,  you  would  say  that  all 
 came  in  at  that  door ;  not  as  if  every  particular  person  in 
 the  world  came  in  at  it,  but  that  all  that  do  come  in  only 
 come  in  that  way.  And  this,  likewise,  gives  light  to  that 
 place  where  Christ  is  said  to  "  taste  death  for  every  man,"  Heb.  2.  9. 
 that  is,  It  is  by  Christ  alone  that  any  man  can  be  saved  ; 
 none  hath  tasted  death,  none  hath  suffered  for  our  sins,  but 
 only  Christ.  And  again,  Christ  tasted  death  for  every  man  ; 
 that  is,  it  cannot  be  understood  of  every  particular  person, 
 believer  or  unbeliever  ;  for,  for  whomsoever  Christ  tasteth 
 death,  the  punishment  of  their  sins  doth  He  undergo,  and 
 then,  surely,  they  shall  never  undergo  them  too  in  their  own 
 persons  :  but  He  tasted  death  for  every  man  that,  by  the 
 grace  of  God,  shall  be  enabled  to  believe  in  Him.  And  in 
 such  a  restrained  and  limited  sense  you  may  clearly  see  the 
 words  "  every  man"  taken,  Col.  i.  28. 
 
 2.  They  object,  "  If  all  be  bound  to  believe  that  Christ 
 died  for  them,  then  did  Christ  die  for  all.  But  all  are 
 bound  to  believe  that  Christ  died  for  them."  This  is  that 
 argumentum  xoXvdgvWrirov,  whereby  Arminius  and  his  fel- 
 lows think  to  conquer  all  gainsayers,  triumph  over  the 
 truth,  and  erect  the  trophies  of  their  own  opinions.  But 
 give  me  leave  to  answer  it  in  these  following  propositions. 
 
 First.  To  the  whole.  If  this  kind  of  argumentation  was 
 true  and  prevalent,  then  likewise  would  it  follow,  that  because 
 all  men  are  bound  to  believe  they  are  elected,  therefore  are 
 all  elected.  That  all  are  bound  to  believe  they  are  elected 
 by  God,  is  as  manifest  as  that  all  are  bound  to  believe  they 
 are  redeemed  by  Christ ;  for,  questionless,  none  can  be  re- 
 deemed by  Christ  but  such  as  are  elected  by  God,  neither 
 could  any  one  be  elected  by  God  but  such  as  should  be 
 redeemed  by  Christ.  And  again,  if  all  were  not  bound  to 
 believe  they  were  elected,  then  might  some  lawfully  sin,  as 
 not  being  bound  not  to  despair ;  which,  I  hope,  will  be 
 granted  to  be  a  sin.  But  now,  I  believe,  there  is  none  of 
 you  have  your  understandings  so  far  darkened  as  to  con- 
 clude, that  because  all  are  bound  to  believe  they  are  elected, 
 therefore  all  are  elected.    And  so  likewise  here,  though  all 
 
588 
 
 Thesaurus  Tlieologicus. 
 
 are  bound  to  believe  that  Christ  died  for  them,  yet  doth  it 
 not  follow  that  He  died  for  all. 
 
 Secondly.  To  the  minor  I  answer,  All  are  not  bound  abso- 
 lutely to  believe  Christ  died  for  them,  but  only  conditionally  ; 
 I  mean,  all  are  bound  only  to  believe  Christ  died  for  them,  if 
 they  repent  of  their  sins,  and  believe  in  Him.  This  is  the 
 Mark  1. 15.  method  which  our  Saviour  Himself  prescribes,  "Repent, 
 and  believe  the  Gospel."  What !  do  you  think  that  so  long 
 as  any  lie  wallowing  in  the  mire  of  their  sins,  that  they  are 
 bound  to  believe  Christ  died  for  them?  No,  surely,  they 
 are  rather  to  think,  that,  unless  they  repent  of  their  sins, 
 hell  is  preparing  to  torment  them  to  all  eternity.  But  this 
 they  are  to  believe,  that  if  they  turn  from  their  sins,  and 
 turn  to  God  in  Christ,  they  were  elected,  are  redeemed,  and 
 shall  be  saved. 
 
 Thirdly.  Admit  of  an  absolute  obligation  lying  upon  all 
 men  to  believe  that  Christ  died  for  them,  yet  doth  it  not  follow 
 that  He  died  for  all  men ;  for  therefore  did  He  not  die  for 
 all  men  because  all  would  not  believe  in  Him,  and  so  believe 
 that  He  died  for  them.  Let  me  explain  myself  thus  :  It  is 
 a  duty  incumbent  upon  all  persons  to  believe  that  Christ 
 died  for  them,  yea,  so  far  as  that  this  is  made  as  a  condition, 
 insomuch  that  if  they  do  not  believe  this,  Christ  did  not  die 
 for  them.  Now,  all  not  doing  this  duty  which  they  are  thus 
 bound  to  do,  and  so  not  performing  the  condition  upon 
 which  Christ  is  offered,  therefore  it  is  that  Christ  did  not 
 die  for  all.  And  herein,  likewise,  lies  the  punishment  of 
 their  incredulity,  even  their  denial  of  any  redemption  by 
 that  Christ,  in  whom  they  will  not  believe.  I  should  be 
 larger  in  explaining  my  thoughts  of  this,  but  that  there  are 
 other  objections  to  be  answered. 
 
 3.  If  God  did  not  so  love  every  person,  as  to  send  His 
 Son  to  redeem  him,  then  is  not  every  man  bound  to  love 
 Uohn4.i9.  God,  because  it  is  said,  "  We  love  Him  because  He  first 
 loved  us?"  This  argument  favours  not  much  of  Arminian 
 subtlety,  and  therefore  I  shall  speak  but  little  to  it.  Only 
 consider  these  two  things, 
 
 First.  What  though  Christ  did  not  die  for  all,  yet  there  is 
 never  a  man  in  this  life  that  can  be  assured  He  did  not  die 
 for  him,  nay,  as  they  themselves  in  the  foregoing  objection 
 
Thesaurus  Theologicus. 
 
 589 
 
 avouch,  every  man  is  bound  to  believe  that  Christ  died  for 
 him.  Now  shall  every  man  be  bound  to  believe  that  Christ 
 died  for  him,  and  shall  not  every  man  be  bound  to  love 
 that  God  who  first  so  loved  him  as  to  give  His  only  Son  to 
 die  for  him  ? 
 
 Secondly.  What  though  I  was  assured  Christ  did  not  die 
 for  me,  yet  am  I  bound  to  love  God  upon  this  same  ground, 
 because  He  first  loved  me,  yea,  and  hath  expressed  His 
 love  unto  me  in  many  particulars.  Believe  it,  Christians, 
 every  morsel  of  bread,  every  drop  of  drink,  every  farthing 
 of  money,  every  moment  of  health,  yea,  every  moment  of 
 life  and  being  in  the  world,  is  a  monument  of  God's  love 
 to  us,  and  shall  not  we  love  Him  again  ? 
 
 4.  They  object,  God  is  said  "  not  to  be  willing  any  should  2  Pet 
 perish,  but  that  all  should  come  to  repentance  ;"  and  "  who 
 will  have  all  men  to  be  saved,  and  come  to  the  knowledge 
 of  the  truth."  And  hence  they  infer,  that  God  hath  given 
 all  men  grace  sufficient  for  the  attainment  of  eternal  happi- 
 ness. But,  for  the  better  understanding  of  these  places, 
 and  so  the  answering  this  objection,  let  me  premise  but 
 this  one  consideration,  that  we  may  apprehend  in  God,  not 
 only  His  absolute  efficacious  will,  which  is  always  joined 
 with  His  power,  to  bring  about  whatsoever  He  thus  willeth, 
 but  also  a  simple  complacency,  or  willingness,  which  is  not 
 always  accompanied  with  this  irresistible  power.  Now  this 
 simple  velleity,  or  willingness  in  God,  I  cannot  better  ex- 
 plain to  you,  than  by  that  willingness  whereby  a  lawgiver  is 
 willing,  yea,  wills  his  laws  should  be  obeyed,  but  yet  doth 
 not  exert  the  utmost  of  his  power  for  the  keeping  of  his 
 subjects  in  their  obedience  to  these  his  laws,  but  simply,  as 
 they  are  his  laws,  he  would  have  them  kept,  and  resolves  to 
 punish  the  breach  of  them  with  due  punishment.  This 
 distinction  Arminius  himself  admits  of,  and  therefore,  I 
 hope,  will  not  be  denied  by  any  of  his  followers.  This  be- 
 ing premised,  I  answer, 
 
 First.  This  place  cannot  be  understood  of  the  absolute 
 efficacious  will  of  God,  for  of  that  it  is  well  said,  "  Who  hath  [Rom 
 resisted  His  will?"    And  this  we  may  likewise  see,  in  that  it 
 is  not  said,  og  6sXsi  Kuvrag  avOguxovg  ffufyiv,  but  ffu^vai,  not  Who 
 will  save  all  men,  but,  Who  will  have  all  men  to  be  saved ; 
 
590 
 
 Thesaurus  Tlieologicus. 
 
 that  is,  it  is  His  will  and  commandment,  though  He  intends 
 not  to  make  use  of  all  means  tending  to  it,  for  then  it  is  im- 
 possible but  all  should  be  saved.  Neither  will  it  avail  any 
 thing  here  to  say,  God  will  will  it  efficaciously  if  man  wills 
 it  (as  our  adversaries  are  forced  to  say) ;  for  then  the  effica- 
 ciousness of  God's  will  would  depend  upon  the  determina- 
 tion of  the  will  of  man,  and  so  the  first  cause  be  determined 
 by  the  second,  which  is  against  all,  even  philosophical 
 principles.  And  again,  it  cannot  be  said  God  wills  it  effi- 
 caciously if  man  wills  it,  for  man  cannot  will  it  unless  God 
 first  wills  it  efficaciously  ;  that  is,  unless  God  first  so  wills 
 it  as  to  use  His  power  in  the  bringing  it  about,  and  so  work 
 
 [Phil.  2.     this  will  in  man,  for  it  is  He  alone  that  worketh  in  us  both 
 
 l3'^  to  will  and  to  do. 
 
 Secondly.  It  must  therefore  necessarily  be  understood  of 
 His  simple  willingness,  whereby  God,  as  lawgiver,  wills  His 
 laws  should  be  obeyed,  rather  than  His  subjects  punished  for 
 their  disobedience.  And  this,  indeed,  Arminius  himself  ad- 
 heres to,  which,  likewise,  seems  to  come  in  with  that  dis- 
 
 [de  Orth.    tinction  of  Damascens  (which  he  makes  so  much  of,  and 
 
 Fid.  ii.  29.]  jns^ste^.j1  g0  iong  in  the  explaining  of  it  in  his  treatise 
 
 [Opera,  p.  against  Mr.  Perkins's  de  Predestinatione),  viz.  of  the  will  of 
 
 740,  seq.]    qQ(j  m  Antecedentem  et  Consequentem. 
 
 But  now,  hence  to  conclude,  that  because  God  is  willing 
 
 [i  Tim.  2.  all  should  "  be  saved,  and  come  to  the  knowledge  of  the 
 truth,"  viz.  as  He  is  the  supreme  lawgiver,  and  so  com- 
 mands all  should  endeavour  "  to  be  saved,  and  come  to 
 the  knowledge  of  the  truth,"  that  therefore  He  sent  His  Son 
 to  die  for  all,  or  give  sufficient  grace  to  all  for  their  salva- 
 tion, argues  much  weakness  ;  for  if  He  use  all  the  means 
 He  can  for  the  bringing  them  to  salvation  (as  He  must  do  if 
 He  gives  them  sufficient  grace),  it  is  no  longer  His  simple 
 velleity  or  willingness,  but  His  absolute  efficacious  will. 
 Let  me  express  my  meaning  thus  :  A  king  issues  forth  his 
 commands,  and,  amongst  other  of  his  laws,  enacts,  "  That 
 none  shall  commit  adultery  under  pain  of  death."  You 
 will  say,  He  takes  no  pleasure  in  the  death  of  the  dis- 
 obedient, but  had  rather  they  had  obeyed  his  commands  ; 
 yet  hence  doth  it  not  follow  that  he  must  set  a  guard  about 
 every  person,  to  keep  them  from  the  breach  of  this  law. 
 
Thesaurus  Theologicus. 
 
 591 
 
 So  it  is  here.  God,  the  King  of  heaven  and  earth,  com- 
 mands all  men  should  "  repent  and  believe,  and  whosoever 
 doth  not  shall  perish."  So  that  it  is  His  will  and  command, 
 "  all  should  be  saved,  and  come  to  the  knowledge  of  the 
 truth  ;"  yet  doth  it  not  follow  that  He  must  set  a  guard  of 
 graces  about  every  man,  sufficient  to  keep  them  from  the 
 breach  of  the  law,  to  enable  them  to  obey  what  He  hath 
 commanded,  and  so  to  avoid  what  He  hath  threatened. 
 And  hence  we  may  likewise  bring  light  to  these  places, 
 "For  I  have  no  pleasure  in  the  death  of  him  that  dieth  ;"  Ezek.  is. 
 and  nifcS  v'sn^rcM  rnnj  ;rr m  dm?  ^snn,  "  As  Iciip.33.11 
 
 live,  saith  the  Lord,  I  have  no  pleasure  in  the  death  of  the 
 wicked,  but  that  the  wricked  turn  from  his  way  and  live." 
 As  He  is  the  great  lawgiver  of  heaven  and  earth,  He  had 
 rather  His  commandments  were  obeyed  than  His  punish- 
 ments inflicted  ;  yet  doth  it  not  follow  that  He  will  give  all 
 grace,  which,  by  their  good  husbandry  (as  one  doth  not  stick 
 to  say),  may  be  sufficient  for  their  salvation,  or  to  keep  them 
 from  the  transgression  of  His  laws,  nor  yet  a  Christ  to  die 
 for  all  the  transgressors  of  it.  And  therefore  He  doth  not 
 say,  I  will  give  you  grace  sufficient  to  turn  you,  but  He 
 calls  upon  them  to  do  it,  and  commands  them,  "Turn  ye,  [Ezek. 33. 
 turn  ye  from  your  evil  ways ;  for  why  will  ye  die,  O 
 house  of  Israel  ?"  And  this  brings  me  to  the  last  ob- 
 jection. 
 
 5.  If  all  have  not  grace  sufficient  for  salvation,  what  use, 
 then,  is  there  of  ordinances,  especially  to  such  persons  who 
 are  not  endued  with  this  sufficient  grace?  Or  how  can  God 
 lay  His  injunctions  upon  such  who  have  not  power  to  do 
 what  He  commands  ?  I  have  not  time  now  to  give  a  full 
 answer  to  this;  only  consider, 
 
 First,  That  when  God  first  enacted  His  laws,  at  the  same 
 time  that  He  gave  laws  to  be  obeyed,  He  gave  strength  to 
 obey  those  laws;  and  so  He  may  justly  require  that  to  be 
 done  by  us  now  which  Himself  once  gave  us  strength  to  do, 
 though  we  proved  bankrupts,  and  lost  it.  Hence  He  may 
 justly  threaten  punishment  to  the  refractory  and  disobedient, 
 and  promise  rewards  under  the  condition  of  obedience ;  so 
 that  the  aforementioned  author's  simile,  in  this  case,  doth 
 not  hold :  saith  he,  "  It  is  all  one  for  me  to  offer  a  piece 
 
592  Thesaurus  Tlieologicus. 
 
 of  money  to  one  blind  man,  under  condition  that  he  will 
 open  his  eyes  and  tell  me  what  stamp  it  hath  upon  it, 
 and  flatly  deny  it  to  another."  I  say  it  is  not  all  one,  if 
 that  blind  man  pulled  out  his  own  eyes,  for  so  himself 
 becomes  the  cause  of  his  losing  the  money  offered  ;  for  had 
 not  he  been  so  foolish  as  to  pull  out  his  own  eyes,  he  might 
 have  performed  the  condition  upon  which  the  money  was 
 proffered,  and  so  have  had  the  money,  which  the  other,  to 
 whom  it  was  never  offered,  could  never  have. 
 
 Secondly,  The  ordinances  of  God  chiefly  tend  to  the 
 bringing  about  of  their  salvation  whom  God  intends  effec- 
 tually to  bring  to  Himself.  Hence  are  all  these  passionate 
 wishes,  heart-melting  considerations,  strong  expostulations, 
 and  other  pathetical  expressions,  in  the  word  of  God.  Give 
 me  leave  to  make  use  of  one  of  them,  and  then  I  shall  apply 
 it :  "  Turn  ye,  turn  ye  from  your  evil  ways ;  for  why  will 
 ye  die,  O  house  of  Israel?"  Let  me  paraphrase  a  little 
 upon  these  words.  You  who  came  to  the  church  at  this 
 time,  and  brought  hearts  with  you  full  fraught  with  all 
 manner  of  corruption,  delighting  in  sin,  supporting  and 
 pleasing  yourselves  in  breaking  the  laws,  and  incensing  the 
 wrath  of  Almighty  God  against  you, — to  you  I  say,  "Turn 
 ye,  turn  ye  from  your  evil  ways ;  for  why  will  ye  die,  O  ye 
 sinful  wretches?"  You  carnal  epicures,  who  can  ravel  out 
 the  precious  minutes  of  your  short-lived  days  in  indulging 
 your  carnal  appetites  with  sinful  pleasures,  in  whose  religion 
 seriousness  is  an  heresy  ;  who  can  spend  whole  days,  weeks, 
 yea,  months  and  years,  without  any  serious  thoughts  of 
 heaven  and  eternity,  "  O  turn  ye,  turn  ye  from  your  evil 
 ways ;  for  why  will  ye  die,  ye  carnal  epicures?"  You 
 covetous  worldlings,  who  live  like  so  many  brute  beasts, 
 always  poring  upon  earth,  panting  and  breathing  after  the 
 dust  thereof,  whose  great  Diana,  that  you  so  much  honour 
 and  cry  up,  is  nothing  else  but  riches ;  who  can  see  poor 
 creatures  starve  for  want  of  food,  and  you,  out  of  your 
 abundance,  not  relieve  them,  "  O  turn  ye,  turn  ye  from  your 
 evil  ways;  for  why  will  ye  die,  ye  covetous  worldlings?" 
 You  ambitious  aspirers  after  vain  glory,  who  are  always 
 endeavouring  to  clamber  up  to  the  highest  pinnacle  of 
 honour,  who  prefer  your  own  before  the  glory  of  God,  and 
 
Thesaurus  Tlieologicus. 
 
 593 
 
 had  rather  be  honoured  of  your  fellow-creatures  than  your 
 great  Creator,  "  O  turn  ye,  turn  ye;  for  why  will  ye  die?" 
 You  profane,  hypocritical  sabbath-breakers,  who  can  come, 
 perhaps,  to  church  once  or  twice  upon  a  Sunday,  but  neither 
 mind  what  is  said  when  there,  nor  endeavour  to  practise  it 
 when  you  come  home  ;  you  who  sit  or  stand  where  ye  do, 
 but  have  your  thoughts  busily  employed  about  something 
 else,  who  matter  not  what  either  man  or  God  can  say  unto 
 you,  "  O  turn  ye,  turn  ye  from  your  evil  ways ;  for  why  will 
 ye  die,  ye  gazing  hypocrites,  ye  miserable  caitiffs?"  O  every 
 one  amongst  ye,  man  and  woman,  rich  and  poor,  old  and 
 young,  who  live  in  any  one  known  darling  sin,  who  are  not 
 yet  turned  from  your  sins  to  Almighty  God,  every  moment 
 posting  headlong  to  eternal  destruction,  let  me  now  prevail 
 with  you  in  the  name  of  Almighty  God,  your  great  Creator, 
 the  God  of  heaven  and  earth,  "  O  turn  ye,  turn  ye  from 
 your  evil  ways  ;  for  why  will  ye  die,  O  my  Christian 
 brethren?"  Christians,  if  I  could  have  spoken  more  pa- 
 thetically to  you,  I  promise  ye  I  would  ;  but  for  all  that  I 
 have  said,  1  know  not  whether  there  be  twenty  of  you  have 
 minded  what  I  have  been  speaking,  and,  of  all  this  vast 
 congregation,  perhaps  but  one  that  will  now  resolve  to 
 M  turn  from  his  evil  ways,  and  live," — perhaps  but  one  con- 
 verted by  all  that  I  have  said.  Yet  let  me  tell  thee,  my 
 happy,  my  blessed,  because  my  converted,  brother  or  sister, 
 it  was  for  thy  sake  chiefly  that  this  sermon  was  preached ; 
 it  was  for  thy  sake  God  sent  me  hither  to-day,  and  put 
 these  words  into  my  mouth,  for  which  thou  hast  cause  to 
 bless  and  praise  His  name  to  all  eternity. 
 
 And  thus,  my  brethren,  have  I  endeavoured  to  arm  this 
 truth  with  arguments,  and  likewise  to  repel  whatsoever 
 darts  are  usually  shot  against  it ;  and  if  the  arguments 
 produced  seem  not  convincing,  or  the  arguments  objected 
 seem  not  convicted,  I  desire  you  not  to  impute  it  to  the 
 weakness  of  the  cause  defended,  but  to  the  weakness  of  him 
 who  hath  endeavoured  to  defend  it.  And  if  any  of  you 
 seem  not  yet  fully  satisfied  as  to  this  point,  I  desire  you  to 
 roll  what  hath  been  said  a  little  better  in  your  thoughts,  to 
 steep  them  in  your  meditations,  ruminate  longer  upon  them, 
 and  perhaps  they  may  give  you  farther  satisfaction.  How- 
 
 Q  Q 
 
594 
 
 Thesaurus  Theologicus. 
 
 ever,  I  would  not  have  you  to  believe  the  contrary  only 
 because  any  man  saith  it,  but  rather  to  search  the  Scrip- 
 tures, and  consult  right  reason  in  the  deduction  of  infer- 
 ences from  it ;  and  I  fear  not  but,  at  the  length,  your 
 judgments  will  readily  embrace  the  truth  discovered.  For 
 the  present  I  shall  speak  no  more,  but  only  exhort  you  not 
 to  be  carried  up  and  down  with  every  wind  of  doctrine ; 
 take  heed  of  drinking  in  every  opinion  that  is  broached,  lest 
 at  the  length  you  reel  into  heresy,  but  endeavour  to  establish 
 your  judgments  upon  the  true  foundation  of  Christian  reli- 
 gion;  and  thus  your  judgments  being  rightly  informed  in 
 the  truth,  your  affections  may  be  conformed  to  the  will  of 
 God  ;  and  so  upon  the  wings  of  faith  and  love  your  souls 
 may,  at  the  length,  mount  up  to  the  belief  in  and  embrace- 
 ment  of  that  Saviour,  of  whose  redemption  we  have  now 
 been  speaking,  and  by  whom,  ere  long,  after  a  few  years,  or 
 weeks,  or  days  spent  in  this  lower  world,  we  hope  to  be 
 carried  up  to  the  enjoyment  of  our  Maker,  the  chiefest  good, 
 where  we  shall  solace  ourselves  in  the  sweetnesses  of  heaven, 
 be  ravished  with  the  unspeakable  joys  of  that  unspeakable 
 glory,  and  bathe  ourselves  in  those  rivers  of  pleasure  which 
 [Ps.i6.11.]  are  at  God's  right  hand  for  evermore. 
 
Thesaurus  Tlieoloqicus. 
 
 595 
 
 [1  Corinthians  ii.  2.] 
 WpV?n.    Christ  crucified. 
 
 St.  Paul,  in  this  and  his  other  Epistles,  often  calls  him- 
 self the  Apostle  and  the  servant  of  Jesus  Christ,  which  is 
 the  highest  title  he  could  give  himself,  yea,  the  highest  that 
 can  be  given  to  any  one  upon  earth  ;  for  Jesus  Christ  being 
 the  greatest  as  well  as  the  best  Master  in  the  world,  the 
 "  King  of  kings  and  Lord  of  lords,"  His  service  must  needs 
 be  the  most  noble  employment  and  the  greatest  honour  that 
 any  mortal  can  have;  which  St.  Paul  was  so  sensible  of, 
 that  he  delighted  and  gloried  in  it,  as  he  well  might,  more 
 than  all  things  else  ;  and,  always  looking  upon  himself  as 
 standing  in  this  relation  to  Jesus  Christ,  he  made  it  his 
 whole  business  to  serve  Him,  his  great  Lord  and  Master,  by 
 setting  forth  His  glory  and  goodness  in  the  redemption  of 
 mankind.  And  this  he  did,  not  with  excellency  of  speech 
 or  of  wisdom,  as  he  speaks  in  the  verse  before  my  text,  but 
 with  that  plainness  and  simplicity  which  became  the  Gospel 
 of  Christ ;  which,  lest  any  should  wonder  at,  he  here  gives 
 the  Corinthians  the  reason  of  it,  even  because  he  determined 
 not  to  know  or  make  known  any  thing  among  them,  save 
 Jesus  Christ,  and  Him  crucified. 
 
 This  was  the  sum  and  substance  of  all  his  writing  and  of 
 all  his  preaching ;  and  so  it  ought  to  be  of  all  theirs  who 
 succeed  him  and  the  rest  of  the  Apostles  in  the  ministry  of 
 the  Gospel;  "for  necessity  is  laid  upon  us,  yea,  woe  unto  i Cor. 9. 16. 
 us,  if  we  preach  not  the  Gospel  of  Jesus  Christ."  Unless 
 we  do  that,  we  do  not  answer  the  end  of  our  ministry,  which 
 was  ordained  on  purpose  to  plant,  propagate,  and  keep  up 
 the  knowledge  of  Jesus  Christ  upon  earth,  that  men  may 
 
596 
 
 Thesaurus  Theologicus. 
 
 alway  know  Him  by  whom  they  may  be  saved,  and  without 
 
 Acts  4. 12.  whom  they  can  never  be  saved ;  "  for  there  is  none  other 
 name  under  heaven  given  among-  men  whereby  we  must  be 
 saved  ;"  and  therefore  it  is  in  vain  to  expect  it  from  any 
 other.  Aristotle  can  never  save  us  with  all  his  philosophy, 
 nor  Tully  with  all  his  rhetoric,  nor  Plato  neither,  with  his 
 fine  notions  borrowed  from  Moses ;  no,  nor  Moses  himself. 
 He  must  lead  us  through  the  wilderness,  but  Joshua,  or,  as 
 the  Greeks  call  Him,  Jesus,  must  bring  us  to  the  land  of 
 Canaan.  The  Law  must  direct  our  steps,  the  Gospel  only 
 can  save  our  souls  —  the  Gospel  as  it  reveals  Jesus  Christ 
 our  Saviour  to  us,  and  therefore  reveals  Him  that  we  may 
 know  Him,  and  how  to  be  saved  by  Him. 
 
 Which  kind  of  knowledge  the  Apostle  preferred  before 
 all  other ;  and  not  only  before  the  knowledge  of  all  other 
 
 Philip.  3.  8.  things,  but  before  all  other  things  he  knew  :  "  Yea,  doubt- 
 less, I  count  all  things  but  loss  for  the  excellency  of  the 
 knowledge  of  Christ  Jesus  my  Lord."  He  having  attained 
 to  the  knowledge  of  "  Christ  Jesus  his  Lord,"  he  found  so 
 much  excellency  in  it,  that  he  reckoned  that  he  should  have 
 been  a  great  loser  if  he  had  gained  all  things  else  without 
 knowing  Him,  and  therefore  thought  he  could  not  do  any 
 man  a  greater  kindness  than  to  communicate  this  most 
 excellent  knowledge  to  them,  by  preaching  Jesus  Christ, 
 and  Hiia  crucified :  which  he  therefore  did,  notwithstanding 
 that  in  those  days  also,  as  well  as  ours,  there  were  some  who 
 were  offended,  and  others  that  laughed,  at  him  for  it :  "  We 
 
 i  Cor.  i.  preach,"  saith  he,  "  Christ  crucified,  to  the  Jews  a  stumbling- 
 block,  and  to  the  Greeks  foolishness  ;  but  to  them  which 
 are  called,  both  Jews  and  Greeks,  Christ  the  power  of  God, 
 and  the  wisdom  of  God."  They  who  were  called  to  the 
 knowledge  of  Jesus  Christ  could  not  but  admire  and  adore 
 Him,  as  the  power  of  the  Almighty  and  the  wisdom  of  the 
 all-wise  God,  but  other  people  wrould  either  stumble  or  make 
 mock  at  it :  but  wThat  sort  of  people  were  they  ?    That  we 
 
 i  Cor.  Lis.  may  learn  from  the  same  Apostle,  saying,  "The  preaching 
 of  the  cross  is  to  them  that  perish,  foolishness."   And  again, 
 
 2 Cor. 4.3.  "If  the  Gospel  be  hid,  it  is  hid  to  them  that  are  lost;  in 
 wThoni  the  God  of  this  world  hath  blinded  the  eyes  of  them 
 who  believe  not,  lest  the  light  of  the  glorious  Gospel  of 
 
Thesaurus  Theologicus. 
 
 597 
 
 Christ,  who  is  the  image  of  God,  should  shine  upon  them." 
 Wherefore  such,  if  there  be  any  such  now,  who  deride  the 
 preaching  of  the  Gospel,  or  despise  the  knowledge  of  Jesus 
 Christ,  have  little  reason  to  value  themselves  upon  it.  For 
 my  part,  I  would  not  be  in  their  case  for  all  this  world. 
 
 St.  Paul,  be  sure,  when  inspired  by  God  Himself,  was 
 of  another  mind  ;  for  he  determined  not  to  know  any  thing, 
 nor  to  make  any  thing  known  among  them  to  whom  he 
 preached,  but  Jesus  Christ,  and  Him  crucified.  And  having 
 the  example  of  so  great  an  Apostle  before  me,  I  shall, 
 by  God's  assistance,  entertain  your  devout  meditations  at 
 this  time  with  considering  only  what  we  ought  to  know 
 of  Jesus  Christ,  and  how  much  that  is  to  be  desired  and 
 taught  before  all  other  knowledge. 
 
 That  there  was  such  a  person  once  upon  earth  who  was 
 called  Jesus  Christ,  we  all  know ;  but  we  must  know  withal, 
 that  He  was  such  a  person  that  there  never  was,  nor  ever 
 can  be,  such  another  in  the  world  ;  for  He  was  not  only  a 
 man,  such  as  we  are,  but  God ;  nor  God  only,  such  as  the 
 Father  is,  but  man  too ;  and  both  God  and  man  in  one  and 
 the  same  person :  for  unless  we  know  Him  to  be  God,  we 
 cannot  believe  Him  to  be  Jesus  the  Saviour;  unless  we 
 know  Him  to  be  man,  we  cannot  believe  Him  to  be  Christ 
 the  anointed  ;  and  unless  we  know  Him  to  be  both  God 
 and  man  in  one  person,  we  cannot  believe  Him  to  be  the 
 one  Mediator  between  God  and  men.  So  that  this  is  the 
 most  fundamental  article  of  the  Christian  faith,  upon  which 
 all  our  hopes  and  expectations  are  grounded ;  and  therefore 
 so  clearly  revealed  in  God's  holy  word,  that  none  but  such 
 as  wilfully  shut  their  eyes  or  harden  their  hearts  can  be 
 either  ignorant  or  doubtful  of  it.  And  if  we  know  this,  and 
 carry  it  always  in  our  minds,  it  will  give  us  great  light  into 
 all  things  else  that  we  ought  to  know  or  believe  concerning 
 Jesus  Christ. 
 
 Now  this  "  Immanuel,  God  with  us,"  as  the  Prophet  calls  isa.  7.  u. 
 Him,  or,  as  the  Angels  call  Him,  rb  ayiov,  "  that  holy  thing,"  Luke  1. 35. 
 a  thing  made  up  of  the  most  holy  God  and  a  holy  man 
 together,  being  conceived  and  made  so  by  the  Holy  Ghost 
 coming  upon,  and  the  power  of  the  Highest  overshadowing, 
 the  blessed  Virgin,  He  was  accordingly  born  of  her,  and 
 
598 
 
 Thesaurus  TJieologicus. 
 
 grew  up  by  degrees,  as  men  use  to  do,  living  as  it  were 
 incognito  till  He  was  about  thirty  years  of  age,  and  then  He 
 shewed  Himself  openly  to  the  world,  and  manifested  forth 
 His  divine  power  and  glory  by  doing  such  works  which  none 
 could  do  as  He  did  them,  but  God  only ;  that  men  might 
 see  and  believe  that,  although  He  appeared  among  them 
 only  as  a  man,  yet  He  was  at  the  same  time  the  one 
 Almighty  God.  He  spake  as  never  man  spake,  for  His 
 answers  were  all  the  oracles  of  God ;  He  declared  that  the 
 end  of  His  being  made  the  Son  of  man,  and  coming  as 
 Matt.  20.    SUch  among  them,  was  to  "  give  His  life  a  ransom  for 
 
 28 
 
 many."  He  revealed  many  great  truths  which  had  before 
 been  hid,  such  especially  as  were  necessary  to  the  purifying 
 men's  hearts  with  a  right  faith  in  God ;  He  vindicated  the 
 law  which  He  had  published  on  Mount  Sinai  from  the  false 
 glosses  which  the  Jews  had  put  upon  it,  declaring  the  true 
 meaning  and  the  full  extent  of  it ;  He  taught  men  their 
 whole  duty  to  God,  to  themselves,  and  to  one  another,  and 
 that  they  must  give  account  to  Him  at  the  last  day  how 
 they  have  performed  it ;  He  shewed  them  how  to  do  what 
 He  taught,  by  doing  it  Himself,  and  living  in  all  respects 
 as  He  taught  them  to  live ;  for  He  never  thought,  or  spoke, 
 or  did  amiss,  but  went  about  continually  doing  good :  so 
 that  He  fulfilled  all  righteousness  in  the  nature  of  man,  as 
 much  as  any  man,  or  Adam  himself,  in  his  state  of  inno- 
 cence, was  capable  of  doing  it ;  and  more  too,  for  His  righ- 
 teousness was  the  righteousness  not  only  of  man,  but  of  God 
 too,  which  was  more  than  ever  was  or  could  be  required  of 
 mere  man  ;  and  of  greater  worth  than  the  righteousness  of 
 all  the  men  in  the  world  could  have  been,  if  they  had  all 
 continued  in  a  state  of  absolute  perfection. 
 
 The  only-begotten  Son  of  God,  of  one  substance  with  the 
 Father,  having  thus  conversed  with  men  in  their  nature  also 
 for  some  years,  until  He  had  finished  all  He  was  to  do  while 
 He  lived  upon  earth,  He  then  suffered  Himself  to  be  appre- 
 hended, arraigned,  condemned,  and  at  last  crucified,  as  if 
 He  had  been  some  great  malefactor. 
 
 This  the  Apostle  here  lays  great  stress  upon,  determin- 
 ing with  himself,  not  only  to  know  Jesus  Christ,  but  Him 
 crucified ;  for  unless  He  had  died,  and  unless  He  had  died 
 
Thesaurus  Theohgicw. 
 
 599 
 
 the  accursed  death  of  the  cross,  He  could  not  have  answered 
 the  end  of  His  coming  into  the  world  ;  for  He  would  not 
 have  given  His  life  as  a  ransom  for  any,  so  as  to  redeem 
 them  from  the  curse  which  God  had  laid  upon  all  that 
 "continue  not  in  all  things  which  are  written  in  the  book  of  De«t.  27. 
 
 26 
 
 the  law  to  do  them."  Which,  therefore,  that  He  might,  Gal.  3. 10. 
 while  He  hung  upon  the  cross,  He  voluntarily  and  of  His 
 own  accord  gave  up  the  ghost,  and  died  in  that  nature 
 which  was  united  to  His  divine  person,  offering  it  up  as  a 
 sacrifice  instead  of  all  that  are  of  that  nature,  so  as  to  be  a 
 "  propitiation  for  the  sins  of  the  whole  world  ;"  the  death  1  John  2.  2. 
 that  He  suffered  in  the  whole  nature  of  man  being  equiva- 
 lent to  the  death  of  all  mankind,  and  of  infinitely  greater 
 value  and  merit ;  for  if  all  mankind  had  died  eternally,  their 
 death  could  have  been  no  more  than  the  death  of  so  many 
 human  and  finite  persons,  whereas  His  was  the  death  of  a 
 person  who  was  infinite  and  divine ;  and  therefore,  by  His 
 dying  upon  the  cross,  He  did  not  only  "  redeem  us  from  the  Gal.  3.  14. 
 curse  of  the  law,  being  made  a  curse  for  us,"  but  He  merited 
 also  for  us  the  favour  of  God,  and  all  the  blessings  we  can 
 desire  to  make  us  happy ;  which  God  therefore,  for  His 
 sake,  hath  promised  to  all  that  believe  in  Him. 
 
 Now  the  word  of  God  being  thus  fulfilled,  and  His  justice 
 being  abundantly  satisfied  for  the  sins  of  mankind,  by  the 
 death  which  His  only- begotten  Son  had  suffered  in  their 
 nature  and  in  their  stead,  the  third  day  after  He  rose  again, 
 and  continued  forty  days  upon  earth,  to  convince  His  dis- 
 ciples that  He  was  indeed  risen ;  and  then  He  went  up  to 
 heaven,  where  He  hath  been  ever  since,  and  is  now  "at  the  1  Pet.  3.22. 
 right  hand  of  God,  angels  and  authorities  and  powers  being 
 made  subject  to  Him  ;"  for  God  hath  there  set  Him  "  above  Eph.  1.  21, 
 all  principality,  and  power,  and  might,  and  dominion,  and 
 every  name  that  is  named,  not  only  in  this  world,  but  also  in 
 that  which  is  to  come;  and  hath  put  all  things  under  His 
 feet,  and  given  Him  to  be  head  over  all  things  to  the 
 Church,  which  is  His  body ;"  to  the  Church,  "  which  He  Acts  20. 28. 
 hath  purchased  with  His  own  blood."  It  was  for  the  sake 
 of  that,  that  this  supreme  authority  and  power  over  all 
 things  is  given  to  Him,  that  He  may  order  and  dispose  of 
 all  things  so  that  nothing  may  ever  destroy  His  Church,  or 
 
600 
 
 Thesaurus  Thcologicus. 
 
 hinder  the  salvation  of  any  of  the  sound  members  of  it ;  but 
 John 3.  16.  that,  according  to  His  word,  "whosoever  believeth  in  Him 
 
 should  not  perish,  but  have  everlasting  life." 
 
 Such  a  glorious,  such  an  almighty  Saviour  have  we  now 
 
 in  heaven,  sitting  at  the  right  hand  of  God,  where  He  is  the 
 i  Tim.  2.  5.  "  Mediator  between  God  and  men,"  and  is  "  able  to  save 
 
 Ileb.  7.  25.  ' 
 
 them  to  the  uttermost  that  come  unto  God  by  Him,  seeing 
 He  ever  liveth  to  make  intercession  for  them ;"  for  God 
 Acts  5.  3i.  "  hath  exalted  Him  with  His  right  hand  to  be  a  Prince  and 
 a  Saviour,  to  give  repentance  to  Israel,  and  forgiveness  of 
 sins :"  first  repentance,  and  then  forgiveness ;  and  if  wo 
 accordingly  believe  and  trust  on  Him,  in  the  first  place, 
 to  give  us  grace  to  repent  and  turn  to  God  with  all  our 
 hearts,  He  will  certainly  give  us  it,  in  the  use  of  the  means 
 which  He  hath  appointed  in  His  Church  for  that  end.  And 
 when  we  have  obtained  that,  then,  and  not  till  then,  we  may 
 be  sure  that  He  will  take  us  into  His  own  particular  care 
 and  conduct ;  He  will  wash  us  from  our  sins  in  His  own 
 blood ;  He  will  reconcile  us  to  His  Father,  and  make  our 
 peace  with  Him ;  He  will  supply  the  defects  of  our  righte- 
 ousness with  His  own  ;  His  grace  shall  be  always  sufficient 
 for  us,  and  His  strength  made  perfect  in  our  weakness, 
 through  the  whole  course  of  our  lives ;  and  then  He  will 
 bring  us  to  that  everlasting  kingdom  which  He  hath  pur- 
 chased and  is  now  preparing  for  all  that  believe  in  Him  and 
 keep  His  commandments  :  which  God  therefore  grant  we 
 may  all  for  the  future  do  ! 
 
 These  few,  of  the  many  great  truths  concerning  Jesus 
 Christ,  being  revealed  in  His  holy  Gospel,  I  thought  it  my 
 duty,  in  His  name,  to  put  you  in  mind  of  them,  though  I  do 
 not  question  but  ye  know  them  already,  and  heartily  wish 
 that  all  men  did  so  ;  and  that  they  had  not  only  a  super- 
 ficial and  speculative,  but  a  practical  and  experimental 
 knowledge  of  them,  for  that,  after  all,  is  the  knowledge  of 
 Jesus  Christ,  and  Him  crucified,  which  the  Apostle  speaks 
 of,  and  accounts  so  excellent.  Not  that  which  swims  only 
 in  the  brain,  but  that  which  sinks  into  the  heart,  moves  the 
 affections,  and  puts  us  upon  believing  and  living,  in  all  re- 
 spects, according  to  what  we  know.  So  that  we  have  them 
 not  only  in  the  theory,  but  see  and  taste  the  wondrous 
 
Thesaurus  Theologicus. 
 
 601 
 
 things  that  He  hath  done  for  us,  and  feel  the  happy  effects 
 of  them  in  ourselves,  finding,  by  our  own  experience,  that 
 He  assumed  our  human  by  our  partaking  of  His  divine 
 nature,  that  He  died  for  our  sins  by  our  living  unto  right- 
 eousness, that  He  is  exalted  above  all  things  in  heaven  by 
 our  preferring  Him  before  all  things  upon  earth.  They 
 who  have  attained  to  such  a  knowledge  of  Christ  as  this, 
 will  need  no  arguments  to  persuade  them  that  it  excels  all 
 other.  They  feel  more  of  it  than  others  can  tell  them,  and 
 more  than  they  themselves  can  tell  to  others.  Whereas 
 they  who  never  had  any  sense  or  experience  of  it  upon  their 
 own  minds,  will  hardly  be  convinced  of  the  excellency  of  it 
 by  any  words  that  can  be  used  about  it ;  neither,  indeed,  are 
 there  any  to  be  found  whereby  it  can  be  fully  expressed. 
 
 Bat,  howsoever,  it  may  not  be  amiss  to  observe,  that  the 
 excellency  of  this  knowledge  appears  sufficiently  from  the 
 height  and  excellency  of  the  objects  upon  which  it  is  exer- 
 cised ;  for  whereas  our  knowledge  of  other  things  lies 
 low  and  flat  upon  the  ground,  perplexed  and  entangled 
 among  the  creatures  which  God  hath  made,  this  soars  aloft 
 upon  Him  that  made  them,  among  the  divine  perfections 
 which  He  manifested  in  the  redemption  of  mankind,  and 
 the  highest  mysteries  of  His  holy  and  everlasting  Gospel. 
 For  by  knowing  Christ  Jesus  we  know  the  Word  and  the 
 Son  of  God,  by  whom  "  all  things  were  made,  and  without  John  1.  2. 
 whom  nothing  was  made  that  was  made;"  by  knowing  the 
 Son  we  know  the  Father  also,  whom  no  man  "  knoweth  save  Matt.11.27. 
 the  Son,  and  he  to  whomsoever  the  Son  will  reveal  Him ;" 
 by  knowing  Jesus  Christ,  and  Him  crucified,  we  know  how  John  1.  17. 
 grace  and  truth  came  into  the  world.  How  the  Almighty 
 Creator  of  all  things  comes  to  be  so  merciful  and  propitious 
 to  fallen  men,  and  not  to  fallen  angels,  although  they  be  both 
 alike  His  own  creatures.  How  all  the  losses  that  we  sus- 
 tained in  the  first  Adam  are  abundantly  repaired  and  made 
 up  by  another.  How,  as  by  one  man's  disobedience  many  [Rom.  5. 
 were  made  sinners,  so  by  the  obedience  of  one  many  are  19'^ 
 made  righteous.  How  the  devotions  and  good  works  which 
 we  sincerly  perform  come  to  be  acceptable  to  God,  notwith- 
 standing their  manifold  imperfections.  How  all  things 
 come  to  "  work  together  for  good  to  those  who  love  God."  Rom.  8.  28. 
 
602 
 
 Thesaurus  Theologicus. 
 
 [iTim.  2.  How  there  comes  to  be  such  a  "  Mediator  between  God  and 
 men,"  who  can  bring  two  parties,  that  are  at  such  an  in- 
 finite distance,  together,  and  reconcile  them  to  one  another. 
 How  we,  who  (at  present)  are  sinful  mortals  upon  earth, 
 may,  ere  long,  be  made  glorified  saints  in  heaven.  But 
 why  do  I  offer  at  shewing  any  of  these  glorious  sights, 
 which  the  knowledge  of  Christ  lets  us  into?  These  are 
 [i  Pet.  i.  contemplations  fit  for  angels  ;  the  angels  themselves  desire 
 12'^  to  look  into  them,  and  the  more  they  see,  the  more  they 
 admire  and  wonder.  How  much  more  should  we  do  so 
 who  are  so  highly  concerned  in  them  more  than  the  angels 
 are  ?  We  certainly  may  well  desire  and  determine  with 
 St.  Paul,  not  to  know  any  tiling  save  Jesus  Christ,  and  Him 
 crucified. 
 
 And  yet,  it  is  much  to  be  observed,  that  though  this 
 knowledge  be  so  high  and  wonderful,  it  is  the  most  certain 
 knowledge  that  we  can  have  of  any  thing  that  is.  In  com- 
 parison of  which  our  knowledge  of  other  things  is  gene- 
 rally no  more  than  mere  guess  and  conjecture,  as  being  re- 
 ceived only  from  our  senses  or  reason,  or  else  from  the 
 testimony  of  other  men ;  which  ways,  we  know,  are  all  fal- 
 lible. Whereas  we  have  the  knowledge  of  Christ,  and  from 
 the  infallible  testimony  of  God  Himself,  who  hath  revealed 
 all  things  necessary  for  us  to  know  concerning  Him  in  His 
 own  word,  whereby  it  comes  to  pass,  that  we  are  as  certain 
 of  every  thing  that  is  written  or  said  there  concerning 
 Jesus  Christ,  as  we  can  be  of  the  most  evident  thing  that  is  ; 
 John  10.30.  as  certain  that  He  and  the  Father  are  one,  as  that  two 
 and  two  make  four ;  as  certain  that  He  came  into  the  world 
 to  save  sinners,  as  that  there  are  any  sinners  in  the  world  to 
 save ;  as  certain  that  He  rose  from  the  dead,  as  that  we  are 
 now  alive;  as  certain  that  He  is  at  the  right  hand  of  God  in 
 heaven,  as  that  we  are  now  in  this  place.  For  our  know- 
 ledge of  these  and  such- like  things  being  grounded  upon 
 the  word  of  God,  of  truth  itself,  it  must  needs  be  as  certain 
 as  it  is  possible  to  be,  as  certain  as  that  God  is  true. 
 
 And  it  is  very  well  for  us  that  it  is  so,  considering  the 
 great  use  and  need  we  have  always  of  it.  I  do  not  deny 
 but  that  the  knowledge  of  other  things  is,  in  many  cases, 
 very  useful,  some  to  private  persons,  some  to  public  socie- 
 
Thesaurus  Theologicus. 
 
 G03 
 
 ties,  some  to  whole  kingdoms,  some  to  mankind  in  general, 
 some  to  the  right  understanding  of  the  Holy  Scriptures,  and 
 so  to  the  knowledge  of  Christ  Himself.  Yea,  there  is 
 scarce  any  sort  of  knowledge  but,  some  way  or  other,  helps 
 towards  the  raising,  refining,  and  enlarging  our  understand- 
 ings, and  so  to  the  making  us  more  capable  of  knowing 
 Him.  But  whatsoever  it  may  be  at  present,  unless  it  tends 
 to  that  end,  at  last  it  will  stand  us  in  no  stead.  For  what 
 if  we  were  skilled  in  all  the  arts  and  sciences  that  ever  were 
 invented,  and  could  manage  them  every  one  to  the  best 
 advantage  ?  What  if  we  had  the  whole  system  of  logic  in 
 our  heads,  and  could  argue  with  all  the  art  and  sophistry 
 that  ever  men  did  ?  What  if  we  could  dive  into  all  the 
 depths  of  natural  philosophy,  and  see  into  springs  and 
 movements  of  all  second  causes?  What  if  we  had  turned 
 over  all  the  records  of  the  Church,  and  the  histories  of  all 
 places  and  ages  since  the  world  began,  and  could  reduce 
 every  thing  that  ever  happened  to  its  proper  time  ?  What 
 if  we  could  count  the  number  of  stars,  call  them  all  by  their 
 names,  and  describe  their  motions  to  an  hair's  breadth  ? 
 What  if  we  understood  all  languages,  and  could  discourse 
 with  people  of  all  the  nations  upon  earth  in  their  own 
 mother  tongue  ?  What  then  ?  Notwithstanding  all  this, 
 without  the  knowledge  of  Jesus  Christ,  and  Him  crucified, 
 we  should  be  lost  and  undone  for  ever.  Forasmuch  as 
 there  is  no  way  to  be  saved  but  by  Him,  neither  can  any 
 be  saved  by  Him  except  they  believe  in  Him,  nor  believe 
 in  Him  except  they  first  know  Him.  For,  as  the  Apostle 
 observes,  "How  can  they  believe  in  Him  of  whom  they  Rom.  10.14. 
 have  not  heard,"  and  so  know  not  what  to  believe? 
 
 This  knowledge,  therefore,  being  so  necessary  to  our  be- 
 lieving in  Christ,  it  is  so  likewise  to  every  thing  requisite  to 
 our  obtaining  the  "  end  of  our  faith,  even  the  salvation  of  [iPet.1.9.] 
 our  souls."  So  that  we  cannot  make  one  true  step  towards 
 heaven  without  it  no  more  than  the  children  of  Israel  could 
 have  gone  through  the  wilderness  to  the  land  of  Canaan 
 without  having  that  type  of  Christ,  the  pillar  of  a  cloud  [Ex.  13.21, 
 by  day,  and  of  fire  by  night,  to  guide  them.  For  the 
 whole  of  our  salvation,  from  first  to  last,  is  begun,  con- 
 tinued, and  finished,  by  God  our  Saviour.    And  unless  we 
 
604 
 
 Thesaurus  Theologicus. 
 
 know  Him,  we  can  neither  know  what  to  do,  nor  do  any 
 thing  we  know,  in  order  to  our  being  saved  by  Him.  And 
 therefore  we  see  how  they  who  live  without  the  "  know- 
 ledge of  Christ,"  live  as  "without  God  in  the  world."  They 
 
 Tit.  1.  16.  may  "  profess  to  know  God,  but  in  works  they  deny  Him, 
 being  abominable,  disobedient,  and  to  every  good  work 
 reprobate."  Their  eyes  are  so  blind  that  they  cannot  see, 
 and  their  hearts  so  hard  that  they  cannot  feel,  any  difference 
 
 jer.  4.  22.  between  good  and  evil.  They  may  be  "  wise  to  do  evil,  but 
 to  do  good  they  have  no  knowledge."  They  live  in  perfect 
 slavery  to  their  own  humours  and  passions,  and  to  the  devil 
 
 2Tim.2. 26.  himself,  being  "taken  captive  by  him  at  his  will;"  and 
 
 i  John  3.8.  all  because  they  know  not  Him  who  "was  manifested  to 
 destroy  the  works  of  the  devil." 
 
 2 Pet. 2. 20.  But,  as  the  Apostle  observes,  men  "escape  the  pollutions 
 of  the  world,  through  the  knowledge  of  the  Lord  and  Sa- 
 viour  Jesus  Christ."  For  by  it  we  know  how  to  overcome 
 the  world,  so  as  to  live  above  it ;  how  to  resist  the  devil,  so 
 as  to  make  him  flee  from  us  ;  how  to  work  out  our  salva- 
 tion with  fear  and  trembling,  so  as  to  make  our  calling  and 
 election  sure ;  how  to  mortify  our  sins,  so  as  to  "  walk  in 
 newness  of  life,"  through  "all  the  changes  and  chances  of 
 this  mortal  life,"  till  we  come  to  "  life  eternal."  To  which 
 the  true  knowledge  of  Christ  will  as  certainlv  bring-  us  at 
 last,  as  if  we  had  it  already ;  as  we  hear  from  Him  who 
 
 John  17.  3.  alone  can  give  it,  saying  to  His  Father,  "  This  is  life  eternal, 
 that  they  might  know  Thee  the  only  true  God,  and  Jesus 
 Christ  whom  Thou  hast  sent." 
 
 When  I  think  of  these  things,  I  cannot  but  reflect  upon 
 the  corruptions  of  the  age  we  live  in,  and  the  great  cause  of 
 them.  It  was  our  unspeakable  happiness  that,  in  the  last 
 age  save  one,  the  doctrine  of  our  Church  was  so  reformed 
 that  it  agrees  exactly  with  God's  holy  word,  as  understood 
 and  interpreted  by  His  whole  Catholic  Church  ;  and  it 
 might  reasonably  be  expected  that,  where  the  doctrine  was 
 so  well  reformed,  men's  lives  should  be  so  too ;  but  we  find 
 the  contrary  by  sad  experience  :  that  piece  of  reformation  is 
 still  wanting,  and  seems  to  be  reserved  for  this  age,  and  for 
 this  happy  and  glorious  reign,  wherein  some  attempts  have 
 been  made  already  towards  it  ;  but  all  will  be  in  vain,  unless 
 
Thesa  urus  Th eolog icus. 
 
 605 
 
 a  way  could  be  found  out  that  all  who  are  born  and  bred 
 within  the  pale  of  our  Church  may  understand  the  doctrine 
 which  she  teacheth,  particularly  that  which  respects  our 
 blessed  Saviour.  For  otherwise,  although  the  branches  may 
 be  lopped  off,  or  kept  from  spreading  abroad  or  above 
 ground,  the  root  of  vice  and  wickedness  will  still  remain  ; 
 for  that  can  never  be  destroyed,  but  by  the  knowledge  of 
 Jesus  Christ,  and  Him  crucified,  which  He  knows  is  but 
 rarely  found  among  us ;  and  that  hitherto  there  hath  not 
 been  that  care  taken  for  the  propagation  of  it  which  He 
 designed  and  expected,  when  He  was  graciously  pleased,  in 
 so  wonderful  a  manner,  to  cause  the  doctrine  of  our  Church 
 to  be  so  well  reformed. 
 
 But,  to  our  great  comfort,  He  knows  withal  that  the  fault 
 is  not  in  our  Church  itself ;  for  that  she  hath  done  all  she 
 could  think  of,  to  spread  His  Gospel  all  over  the  kingdom, 
 that  all  might  know  Him,  from  the  highest  to  the  lowest 
 person  in  it;  she  hath  ordered  that  all  that  are  young  or 
 ignorant  should  be  instructed  in  the  principles  of  the  Chris- 
 tian religion  every  Sunday  and  holiday  in  the  year;  she 
 hath  set  apart  several  feasts  and  fast-days  every  year,  to 
 keep  up  the  memory  and  put  people  in  mind  of  what  our 
 blessed  Saviour  said,  or  did,  or  suffered  for  us,  and  of  what 
 His  Evangelists  and  Apostles  did  or  taught  by  His  direction 
 and  assistance;  she  hath  so  composed  her  Liturgy  of  Les- 
 sons, Psalms,  Hymns,  Creeds,  Prayers,  and  Collects,  all 
 concluding  in  the  name  of  Jesus  Christ,  that  it  contains  all 
 the  fundamental  articles  of  the  Christian  faith :  so  that  it 
 seems  morally  impossible  that  any  who  heartily  use  and 
 attend  diligently  to  the  prayers  of  our  Church,  as  they 
 ought  to  do  every  day,  should  be  ignorant  of  any  one  thing 
 that  is  needful  for  them  to  know.  So  great  care  hath  our 
 Church  taken,  that  all  who  live  in  her  communion  might 
 come  to  the  true  knowledge  of  Christ  their  Saviour;  and  if 
 her  rules  and  orders  were  but  as  religiously  observed  by  the 
 whole  nation  as  they  are  wisely  and  piously  contrived  by 
 her,  what  an  understanding,  what  a  wise,  what  a  holy 
 people  should  we  then  be  !  Then  would  be  fulfilled  that 
 which  was  spoken  by  the  Prophet,  that  "  the  earth,"  or  at  isa.  n.  9. 
 least  this  part  of  it,  "  shall  be  full  of  the  knowledge  of  the 
 
606 
 
 Th es a u r u s  Th eolo q i cms. 
 
 Lord,  as  the  waters  cover  the  sea  ;n  and  tlien  we  should 
 clearly  see  of  what  mighty  use  and  advantage  it  is,  not  only 
 for  particular  persons,  but  for  the  whole  kingdom,  to  know 
 Jesus  Christ,  and  Him  crucified. 
 
 Xeitber  is  this  so  unpleasant  or  so  insipid  a  kind  of  know- 
 ledge as  some  imagine,  but  to  them  only  who  never  tasted 
 of  it ;  for  they  who  have,  cannot  but  have  found  so  much 
 sweetness  in  it,  that  they  can  relish  no  other,  but  long  for 
 more  and  more  of  it  every  day,  never  thinking  they  can 
 have  enough :  it  is,  indeed,  the  only  true  joy  and  comfort  of 
 a  Christian's  heart.  The  knowledge  of  other  things  may 
 please  our  fancies,  this  only  can  satisfy  and  delight  our 
 souls;  for,  whatsoever  else  we  know,  be  sure  we  all  know 
 ourselves  to  be  sinners,  and,  if  sinners,  then  liable  to  the 
 wrath  of  our  Almighty  Creator,  and  to  all  the  curses  and 
 judgments  that  He  hath  threatened  against  sinners,  the 
 thoughts  whereof  lie  so  heavy  upon  some  men's  minds,  that 
 they  are  ready  to  sink  down  into  horror  and  despair  ;  and 
 they  make  all  men  sometimes  sad  and  melancholy,  do  what 
 they  can,  in  the  midst  of  all  their  mirth  and  jollity.  And 
 where  shall  we  seek  for  any  comfort  or  support  ?  We  may 
 look  where  we  will,  but  we  shall  never  find  any  but  in  the 
 Christian  religion  ;  for  it  is  that,  and  that  only,  which 
 affords  us  certain  principles  whereon  to  trust  for  God's 
 mercy  in  the  pardon  of  our  sins,  and  His  reconciliation  to 
 us  in  His  beloved  Son,  in  whom  He  is  well  pleased  :  where- 
 fore they  who  know  not  Him  can  see  no  ground  on  which 
 to  build  any  hope  of  pardon  and  salvation ;  but  whensoever 
 they  reflect  upon  themselves,  if  they  ever  do  so,  are  tor- 
 mented with  the  frightful  apprehensions  of  that  judgment 
 and  fiery  indignation  which  will  at  last  devour  them. 
 'Whereas  to  know  Jesus  Christ,  and  Him  crucified;  to  know 
 [1  Tim.  i.  that  the  only-begotten  Son  of  God  "  came  into  the  world 
 ..  ^   to  save  sinners,"  such  sinners  as  we  are  ;  that  "  He  is  the 
 
 [1  John  2.  ' 
 
 2.]  propitiation  for  the  sins  of  the  whole  world,"  and  for  ours 
 
 [Rom.  4.  among  the  rest;  'that  He  "  was  delivered  for  our  offences, 
 2o'l  and  raised  again  for  our  justification  ;"  that  He  is  now 
 [i  John  2.  our  mediator  and  "  advocate  with  the  Father,"  appearing 
 l'}  continually  before  Him  on  our  behalf,  and  preparing  a 
 
 place  in  heaven  for  us  against  our  departure  out  of  this 
 
Thesaurus  Tlieologicus. 
 
 607 
 
 wicked  world ;  —  this  raiseth  and  refresheth  our  drooping 
 
 spirits,  this  fills  our  souls  with  solid  and  substantial  joy  — 
 
 with  joy  in  Him  "  whom  having  not  seen,  ye  love  ;  in  whom,  1  Pet.  1.  8. 
 
 though  now  ye  see  Him  not,  yet  believing,  ye  rejoice  with 
 
 joy  unspeakable  and  full  of  glory." 
 
(ins 
 
 TJi  esa  u  r  u s  Th  co  log  ic  >/ s , 
 
 Revelation  vii.  3. 
 
 Saying,  Hurt  not  the  earth,  neither  the  sea,  nor  the  trees, 
 tilt  we  have  sealed  the  servants  of  our  God  in  their 
 foreheads. 
 
 Although  mankind  in  general  be  very  much  corrupted 
 and  depraved,  both  in  their  principles  and  practices,  yet 
 nevertheless  there  have  been  some,  in  all  ages,  who  have 
 sincerely  endeavoured  to  serve  God  themselves,  and  to  set 
 others  an  example  how  to  do  it ;  but  this  they  did,  not  by 
 their  own  natural  strength,  but  by  the  special  grace  and 
 assistance  of  God's  Holy  Spirit  enlightening  their  minds, 
 purifying  their  hearts,  directing  and  inclining  them  to 
 goodness  and  virtue,  and  enabling  them  to  act  accordingly. 
 Hence  the  Church  of  Christ  always  looked  upon  itself  as 
 obliged  to  praise  God  for  such  persons  as  these,  who  thus 
 lived  and  died  in  His  true  faith  and  fear,  and  to  pray  unto 
 Him  for  the  like  £race  and  assistance  to  follow  their  £ood 
 example :  for  which  purpose  our  Church,  in  conformity  to 
 the  Catholic,  hath  set  apart  several  days  in  every  year,  which 
 are  therefore  called  holy  days,  because  dedicated  to  the 
 service  of  the  Most  High  God,  and  to  the  setting  forth  the 
 glory  of  His  grace,  in  vouchsafing  such  assistances  to  His 
 saints  and  people. 
 
 As  for  the  Apostles,  and  some  other  of  the  most  eminent 
 Saints,  whose  praise  is  in  the  Gospel,  and  whose  lives  and 
 actions  are  there  particularly  recorded  for  our  imitation, 
 there  is  a  particular  day  assigned  for  the  celebration  of  each 
 of  their  respective  memories,  or  rather  of  that  grace  and 
 virtue  which  God  had  bestowed  upon  each  of  them  respec- 
 tively ;  but,  both  before  and  since  that  time,  there  have  been 
 many  who,  in  their  several  generations,  have  shone  as  lights 
 
Tliesaurus  Theologicus. 
 
 609 
 
 in  the  world,  some  whereof  are  mentioned  in  the  records  of 
 the  Church ;  but  others,  and  they  the  far  greatest  part,  are 
 as  yet  altogether  unknown  to  us,  having  left  no  other  monu- 
 ment behind  them  but  the  effect  of  their  pious  example  in 
 the  respective  times  and  places  where  they  lived.  And 
 hence  it  is  that  the  Church,  finding  it  impossible  to  comme- 
 morate every  one  of  them  particularly,  hath  appointed  this 
 as  a  day  of  general  thanksgiving  for  all  the  Saints  that  ever 
 lived ;  and  therefore,  in  the  Collect  for  this  day,  we  acknow-  [Aii^  ^ 
 ledge,  to  the  praise  of  God's  goodness  and  mercy,  that  it  is 
 He  who  hath  knit  together  His  "  elect  in  one  communion 
 and  fellowship,  in  the  mystical  body  of  His  Son  Jesus  Christ 
 our  Lord  ;"  and  pray  unto  Him  that  He  would  "  grant  us 
 grace  so  to  follow  His  blessed  Saints  in  all  virtuous  and 
 godly  living,  that  we  also  may  come  to  those  unspeakable 
 joys  which  He  hath  prepared  for  them  who  unfeignedly 
 love  Him,  through  the  same  Jesus  Christ  our  Lord." 
 
 And  the  better  to  excite  and  stir  us  up  to  a  hearty  and 
 sincere  performance  of  these  duties,  instead  of  the  Epistle 
 for  the  day,  this  portion  of  Scripture  is  appointed  to  be  read, 
 wherein  we  find  that  St.  John,  in  a  vision  from  God,  saw 
 four  angels  standing  ready  to  destroy  the  earth,  and  another 
 angel  crying  to  them  and  saying,  Hurt  not  the  earth, 
 neither  the  sea,  nor  the  trees,  till  we  have  sealed  the  servants 
 of  our  God  in  their  foreheads.  After  which  he  saw  twelve 
 thousand  sealed  of  each  of  the  twelve  tribes  of  Israel ;  and 
 besides  "  a  great  multitude,  which  no  man  could  number,  of 
 all  nations,  and  kindreds,  and  people,  and  tongues,  standing  ver.  9, 10. 
 before  the  throne  and  before  the  Lamb,  clothed  with  white 
 robes,  and  palms  in  their  hands,  and  crying  with  a  loud 
 voice,  Salvation  to  our  God  which  sitteth  upon  the  throne, 
 and  unto  the  Lamb."  From  whence  we  may  observe,  to 
 our  great  comfort  and  encouragement,  that  the  Saints  of 
 God,  although  they  be  but  few  in  comparison  of  the  rest  of 
 mankind,  yet,  absolutely  considered,  they  are  so  many  that 
 no  man  can  number  them. 
 
 But,  not  to  trouble  you  with  any  nice  or  critical  discourse 
 concerning  the  design  of  the  vision  in  general  in  the  words 
 that  I  have  chosen  for  my  text,  two  things  are  plain  and 
 obvious. 
 
 R  R 
 
610 
 
 Thesaurus  Theologicus. 
 
 First,  The  great  care  that  God  takes  of  His  Saints  and 
 servants,  in  that  He  would  not  suffer  the  destroying  Angels 
 to  hurt  the  earth  till  His  own  servants  had  a  seal  or  mark 
 put  upon  them,  whereby  the  destroying  Angels,  knowing 
 who  they  were,  might  not  dare  to  meddle  with  them  ;  as  it 
 was  with  the  children  of  Israel,  when  God  commanded  them 
 to  sprinkle  the  blood  of  the  Paschal  Lamb  upon  the  posts 
 of  their  doors,  that  the  Angel  that  was  sent  to  destroy  the 
 first-born  of  the  Egyptians,  seeing  that  mark  might  pass 
 over  those  houses  and  hurt  none  there. 
 
 The  other  thing,  and  that  which  I  would  have  you  prin- 
 cipally to  observe  here,  is  the  name  which  the  Saints  are 
 here  called  by,  the  servants  of  God :  from  whence  we  may 
 see  into  the  notion  of  a  Saint,  he  is  one  that  serves  God  ; 
 and  whosoever  doth  not  do  that,  whatsoever  he  may  pretend, 
 he  is  no  Saint.  Wherefore,  that  you  may  know  how  to 
 imitate  those  whose  memories  we  this  day  celebrate,  so  as  to 
 become  Saints  yourselves,  I  shall  endeavour  to  shew  what  it 
 is  properly  to  serve  God,  and  how  ye  may  and  ought  to 
 do  it. 
 
 THE  END. 
 
A 
 
 COMPLETE  INDEX 
 
 OF 
 
 ALL  THE  PRINCIPAL  HEADS 
 
 EXPLAINED  AND  HANDLED  IN  THE  TWO  VOLUMES  OF  THE 
 THESAURUS  THEOLOGICUS. 
 
 A. 
 
 Abba,  Father,  i.  1 17 ;  ii.  128 
 Abhorrence  of  self,  i.  246 
 
 of  evil,  ii.  28 
 Abounding  in  the  work  of  the  Lord, 
 
 i.  158,  164 
 Abound  more  and  more,  ii.  221 
 Acceptable  to  God,  ii.  423 
 Adam's  fall,  i.  87 
 
 risen  from  the  dead,  i.  90 
 Add  to  your  faith,  i.  169, 171 ;  ii.427 
 Adultery,  ii.  129,  252 
 Affections,  concupiscible  and  irasci- 
 ble, ii.  11 
 
 where  to  be  placed,  ii.  212 
 
 be  kindly  affectioned,  ii.  32 
 Afflictions,  ii.  340 
 
 befall  the  best,  i.  33,  81 ;  ii.  186 
 
 to  be  borne  with  submission  and 
 patience,  i.  233 ;  ii.  37 
 
 the  punishment  of  sin,  ii.  377 
 All  things  are  become  new,  ii.  106 
 Alms,  vide  Charity 
 Amen,  i.  225 
 
 Angels,  degree,  nature,  and  employ- 
 ment, i.  83 
 authorities,  and  powers  made  sub- 
 ject to  Christ,  i.  113 
 
 Angels  and  saints  not  to  be  prayed 
 to,  i.  133,  528;  ii.  225,  550 
 
 fallen  angels,  i.  85 
 Anger,  ii.  51,  141,  251,  260 
 
 of  God,  ii.  357 
 Apostles,  their  deaths,  i.  543 
 
 creed,  vide  Creed 
 
 commission,  i.  412 
 
 in  prison  at  Philippi,  i.  569 
 
 command,  ii.  51 
 
 power,  ii.  26 
 
 writings,  ii.  437 
 
 they  preached  repentance,  i.  306 
 be  mindful  of  their  words,  ii.  457 
 
 Arguments  to  prove  that  God  is,  i.  49 
 
 Arminius's  system  of  Christ's  inten- 
 tionally redeeming  every  par- 
 ticular person  in  the  world, 
 proved  to  be  erroneous ;  at  large, 
 ii.  579,  et  seq. 
 
 Armour  of  God,  ii.  175 
 
 Articles  of  the  Christian  faith  ex- 
 plained catechetically,  i.  187- 
 226 
 
 Ascension,  i.  107,  109,  276 
 Ask,  and  it  shall  be  given  you,  i.  358 
 Ask  wisdom  of  God,  ii.  299 
 Authorities,  prayers  to  be  made  for, 
 ii.  235 
 
612 
 
 INDEX. 
 
 Avenge  not  yourselves,  ii.  51 
 Awake,  thou  that  sleepest,  ii.  168 
 
 B. 
 
 Baalam's  wish,  i.  21 
 Baptism  of  Christ,  why  and  for  what 
 end,  i.  293 
 
 of  divine  institution,  i.  293 
 
 of  infants,  i.  37 
 
 in  the  name  of  the  Father,  Son, 
 and  Holy  Ghost,  i.  412 
 Behaviour  in  the  church,  ii.  555,  563 
 Behold  the  Lamb  of  God,  i.  453 
 Be  not  wise  in  your  own  conceits, 
 
 ii.  46 
 Be  strong,  ii.  97 
 Belief,  vide  Articles 
 Believe  in  God,  i.  47,  498 
 
 on  Christ,  i.  92,  93,  498,  569 
 Believers  the  sons  of  God,  i.  450 
 
 heirs  of  everlasting  life,  i.  480 
 Be  ye  also  ready,  i.  407 
 Blessed  are  the  dead,  ii.  505 
 Blood,  i.  27 
 
 Books  of  the  two  Testaments,  i.  464 
 Breastplate  of  righteousness,  ii.  177 
 Brotherly  kindness,  ii.  433 
 love,  ii.  32 
 
 C. 
 
 Calamities,  i.  275 
 Call  upon  God,  i.  271 
 Calling,  ii.  155 
 
 to  be  made  sure,  ii.  435 
 Catechising,  i.  34 
 Catechism  explained,  i.  35,  et  seq. 
 Censuring,  i.  353  ;  ii.  260 
 Chambering  and  wantonness,  ii.  60 
 Charity,  i.  184,  292,  356,359,566; 
 
 ii.  32,  42,  44,  433,  510 
 Cheating,  i.  19 
 Chief  of  sinners,  ii.  233 
 Child  of  God,  i.  40 
 Children  of  wrath,  ii.  152 
 Christ's  birth,  i.  94,  550;  ii.  126,  353 
 
 is  both  God  and  man,  ii.  238,  267 
 
 names,  i.  93 ;  ii.  353,  355 
 
 offices,  i.  112,  113,  198,  449 
 
 the  Lamb  of  God,  i.  453 
 
 his  Spirit,  i.  117 
 
 came  down  from  heaven,  i.  476 
 
 became  man,  i.  3 
 
 was  made  flesh,  i.  452 
 
 natures,  i.  97,  436 
 
 sufferings,  i.  98,  435 
 
 betrayal,  i.  101 
 
 gave  himself  for  us,  ii.  269 
 
 Christ  was  made  sin  for  us,  ii.  107 
 was  delivered  for  our  offences,  ii.  7 
 was  wounded  for  our  transgres- 
 sions, ii.  360 
 his  obedience,  ii.  239 
 his  cross,  i.  300,  390 
 crucifixion,  i.  101  ;  ii.  595 
 death  and  burial,  i.  103,  207,  550; 
 ii.  13 
 
 finished  his  work,  i.  532 
 resurrection,  i.  106,  440,  542,  550, 
 
 561  ;  ii.  13,  95,  210 
 became  the  first-fruits,  ii.  95 
 appearance  to  his  disciples,  i.  537 
 his  reprehension  of  Thomas,  i.  542 
 ascension,  i.  107,  109,  276,  550 
 session  at  the  right-hand  of  God, 
 
 i.  Ill  ;  ii.  13 
 intercession,  i.  481;  ii.  241 
 government,  ii.  353,  355 
 
 the  end  and  benefits  of  his  death, 
 
 ii.  13,  233,  269 
 
 he  came  to  save  sinners,  ii.  233 
 he  is  not  a  Saviour  to  all,  i.  479 ; 
 ii.  580 
 
 he  shall  come  in  his  glory,  i.  409 
 second  coming,  i.  115,  409,  416; 
 
 ii.  265,  288 
 God  will  judge  the  world  by  him, 
 
 i.  573 
 
 keep  his  commandments,  i.  506 ; 
 
 ii.  443 
 
 is  our  Redeemer,  ii.  269 
 
 our  friend,  ii.  325 
 
 the  mediator  between  God  and 
 
 men,  ii.  237,  600 
 a  prophet,  i.  450 ;  ii.  241 
 a  priest,  i.  450 ;  ii.  239 
 a  king,  i.  450  ;  ii.  241 
 a  righteous  judge,  ii.  249 
 love  to  him,  i.  377,  506 
 his  love  to  us  a  pattern  of  our 
 
 love,  i.  497 
 believe  on  him,  i.  92,  552 
 imitate  him,  ii.  77 
 put  him  on,  ii.  60 
 learn  of  him,  i.  386 
 know  nothing  but  him,  ii.  595 
 it  is  a  sin  not  to  know  him,  ii.  367 
 come  to  him,  all  ye  that  labour 
 
 and  are  heavy  laden,  i.  382 
 abide  in  him,  i.  510,  513 
 pray  in  his  name,  i.  529 
 is  gain  both  in  life  and  death, 
 
 ii.  184 
 
 a  friend  to  the  Church,  ii.  326 
 principles  of  his  doctrine,  i.  36 
 worketh,  i.  77 
 
INDEX. 
 
 613 
 
 Christ,  it  is  better  to  be  with  him 
 than  here,  ii.  187 
 
 he  went  about  doing  good,  i.  566 
 
 his  flesh  is  meat  indeed,  i.  486 
 
 in  his  Father's  house  are  many 
 mansions,  i.  501 
 
 he  is  meek  and  lowly,  i.  388 
 
 he  is  faithful,  ii.  441 
 
 a  living  stone,  ii.  423 
 
 he  frequented  the  public  ordi- 
 nances, i.  425 
 
 Vide  God  and  Lord 
 Christian  fight,  ii.  249 
 
 conversation,  ii.  162,  170,188,  219 
 
 course  difficult,  i.  361 ;  ii.  64 
 
 religion  a  great  mystery,  i.  400 
 Church  and  Christ,  ii.  325 
 
 the,  i.  119,  131,  216 
 
 a  National  Church,  ii.  545,  et  seq. 
 
 music,  ii.  517 
 
 has  power  to  enjoin  ceremonies, 
 
 ii.  477,  et  seq. 
 behaviour  in,  ii.  555,  563 
 the  properties  of  the  true,  i.  119 
 such  as  should  be  saved  added  to 
 
 it,  i.  119 
 
 the  duty  of  going  to  church,  vide 
 Hearing 
 
 the  Church  of  England  truly  pri- 
 mitive, ii.  487,  605 
 
 Churches,  schism  between  the  East- 
 ern and  Western,  i.  448 
 
 Cisterns  that  can  hold  no  water, 
 ii.  365 
 
 Cleanse  yourselves  from  filthiness, 
 
 ii.  109 
 Clergy,  ii.  510 
 
 the  advantages  of  the  sons  of  the 
 
 clergy,  ii.  512;  and  their  duty, 
 
 515 
 
 Comforter,  vide  Holy  Ghost 
 Coming  unto  God,  i.  49 
 Commandments,  keep  them,  ii.  443 
 Commands  of  Christ,  i.  493,  496 
 Communion  of  saints,  i.  122,132,  218 
 
 of  the  body  and  blood  of  Christ, 
 ii.  68 
 
 frequent,  ii.  88 
 Compassions  of  God  fail  not,  ii.  375 
 Complaining,  ii.  377 
 Conclusion  of  the  whole  matter,  ii. 
 323 
 
 Condemnation,  ii.  13 
 Confession,  i.  266,  311  ;  ii.  441 
 Confirmation  by  bishops,  i.  45 
 
 of  the  Scriptures,  i.  521 
 Conform  not  to  the  world,  ii.  23 
 Conscience,  a  good,  i.  577 ;  ii.  102 
 
 Content,  ii.  37,  245 
 Conversation  as  becometh  the  Gos- 
 pel, ii.  188 
 Conversion,  i.  142,  557;  ii.  168,  382, 
 417,  461 
 
 means  for,  i.  561 ;  ii.  461 
 Conviction,  i.  307,  569 
 Cordial  for  a  troubled  heart,  i.  499 
 Correction,  vide  Affliction 
 
 a  sin  not  to  receive  it,  ii.  409 
 Councils,  various,  i.  448 
 Covetous,  who,  ii.  448 
 Covetousness,  ii.  215,  255,  445,  447 
 Creator,  vide  God 
 Creation  of  man,  i.  1 
 Creature  comfort  no  real  comfort,  ii. 
 365 
 
 because  all  creatures  are  subject 
 to  change,  i.  566 
 Creed,  the,  i.  47 
 Cross,  i.  390 
 
 Crown  of  righteousness,  ii.  249 
 
 Crying,  i.  284 
 
 Cry  to  the  Lord,  i.  284 
 
 D. 
 
 Damnation,  i.  150;  ii.  92 
 Death,  i.  147,  242,  575  ;  ii.  317 
 
 of  the  righteous,  i.  21 
 
 preparation   for  death  an  indis- 
 pensable duty,  i.  407,  416 
 
 of  sin,  ii.  168 
 
 the  wages  of  sin,  ii.  1 1 
 
 appointed  for  all,  ii.  288 
 Decalogue,  i.  6 
 
 Deliverance  out  of  distresses,  i.  284 
 
 from  our  enemies,  i.  287 
 Denial,  Self,  i.  390 
 Denying  ungodliness,  ii.  252 
 Depart  from  iniquity,  i.  35 ;  ii.  247 
 Descent  of  the  Holy  Ghost,  i.  555 
 Desiring,  i.  278 
 Despisers,  who,  i.  232 
 Despise  not  prophesyings,  ii.  231 
 Destruction,  i.  281,  361 
 
 temporal  and  spiritual,  ii.  391 
 Devils,  vide  Angels 
 
 the  devil  cannot  go  beyond  his 
 permission,  ii.  530 
 
 stand  against  his  wiles,  ii.  1 75 
 
 folloAvers  of  the  devil,  i.  397 
 Devotion,  ii.  35 
 Diligence,  i.  169 ;  ii.  427,  435 
 Diligently  seek  God,  i.  49 
 Disciples,  i.  555 
 
 Discourse  on  church  music,  ii.  517 
 Disobedience  by  one  man,  i.  87 
 Disciple,  the  true,  i.  390;  ii.  81 
 
614 
 
 INDEX. 
 
 Dissenters,  vide  Separation 
 Dissiniulation.  ii.  28 
 Doctrine  of  Christ,  its  principles,  i. 
 34 
 
 Doing  the  will  of  God,  i.  368 
 Draw  nigh  to  God.  ii.  416 
 Drunkenness,  ii.  60.  150.  255 
 Dust  shall  return,  ii.  317 
 Duty.  Family,  i.  230 
 
 to  others,  i.  159 ;  ii.  56 
 
 of  elders  to  instruct  their  juniors, 
 ii.  236 
 
 to  please  God,  ii.  294 
 
 -  E. 
 
 Ecclesiastic al  discipline  subordi- 
 nate to  the  civil  power,  ii.  547, 
 et  seq. 
 rites,  ii.  473 
 
 Education,  ii.  175.  321 
 
 Elders,  their  duty,  ii.  236 
 
 Election  to  be  made  sure.  ii.  435 
 
 Emulation,  iL  141 
 
 Encouragement  to  turn  to  the  Lord. 
 iL  394 
 
 Endeavours  to  be  used,  ii.  51 
 Enemies  to  be  forgiven,  ii.  52 
 
 to  be  loved,  L  316 
 
 deliverance  from,  i.  287 
 Enoch  pleased  God.  and  was  not,  ii. 
 292 
 
 Enter  in  at  the  strait  gate,  i.  361 
 Envy,  ii.  141,  147 
 Epiphany,  i.  424 
 
 Epistle  to  the  Hebrews  written  ori- 
 ginally in  Greek,  ii.  293 
 Espousals  of  a  soul  to  Christ,  ii.  325 
 Esteem  God.  i.  10 
 Eternal  life,  L  152,  471,  480 
 Eucharist,  ride  Sacrament 
 Evils,  two,  ii.  363 
 
 not  to  be  recompensed,  ii.  49 
 Examination,  the  dutv  of  self.  ii.  25. 
 89,  116,  313.  379" 
 
 rules  for,  ii.  90,  116,  120 
 
 usefulness  of,  iL  118 
 Example,  the  prevalency  of,  ii.  74 
 
 F. 
 
 Faith,  i.  47.  92.  93.  169.  171.  569; 
 ii.  15.  285,  2-9.  411.  427.  555 
 cometh  by  hearing,  ii.  15 
 I  have  kept  it,  ii.  249 
 different  kinds  of,  i  520-526:  ii.  15 
 what  required  of  us,  99 
 the  shield  o£  iL  180 
 
 Faith,  its  necessity,  ii.  116,  555 
 its  reasonableness,  ii.  536 
 add  virtue  to  it.  i.  169;  ii.  427 
 walk  by  it,  ii.  555 
 when  we  may  be  said  to  do  so, 
 ii.  567 
 
 how  to  be  obtained,  ii.  277 
 
 by  works,  ii.  307 
 
 is  dead  without  works,  ii.  310 
 
 the  best  cordial  to  a  troubled 
 heart,  i.  499 
 
 stand  fast  in  it,  ii.  97 
 
 sanctified  by  faith  in  Christ,  i.  129 
 Fallen  angels,  ride  Angels 
 False  dealing,  i.  19 
 
 gods,  i.  8 
 Famine,  i.  235 
 Fasting,  i.  146 
 Fasts,  i.  239 
 
 Fathers,  provoke  not  your  children, 
 ii.  174 
 
 Fear  God,  and  keep  his  command- 
 ments, ii.  323 
 Fear  of  God,  i.  10,  25.  27,  262.  372  j 
 ii.  2.  8,  262,  323 
 it  shall  be  well  with  them  that 
 
 fear  God,  ii.  314 
 rules  to  know  whether  we  truly 
 
 fear  God,  i.  376 
 whom  shall  I  fear?  i.  258 
 and  trembling,  ii.  192 
 Fervency  of  spirit,  ii.  34 
 Feet  shod  with  the  preparation  of 
 
 the  gospel  of  peace,  ii.  180 
 Fiery  darts  of  the  wicked,  ii.  180 
 Finallv.  brethren,  farewell,  ii.  122 
 Follow  Christ,  i.  390 :  ii.  74 
 Followers  of  the  devil,  i.  397 
 Forbear  one  another,  ii.  160 
 Forgiveness  of  sin,  i.  138,  235 
 Fornication,  ii.  132,  252 
 Forsaken  God,  the  fountain  of  living 
 
 waters,  ii.  363 
 Friend,  ii.  325 
 
 G. 
 
 Gifts,  i.  276 
 
 Give  place  to  wrath,  ii.  51 
 Glorifv  God.  ii.  1 
 
 God  the  Holv  Ghost,  i.  117,  215, 
 293,  413,  516  :  ii.  128 
 is  the  promise  of  the  Father,  i.  447, 
 516 
 
 testimonies  thereto,  i.  448 
 sent  by  the  Son,  i.  516 
 testifies  of  Christ,  i.  516 
 
INDEX. 
 
 615 
 
 God,  the  Holy  Ghost,  schism  con- 
 cerning, i.  517 
 testifies  of  sin,  of  righteousness, 
 
 and  of  judgment,  i.  519 
 his  descent,  i.  555 
 his  procession,  ii.  369 
 God,  his  existence,  i.  5,  55 
 name,  i.  1,  5,  282  ;  ii.  526 
 three  persons,  i.  1,  55,  295,  413 ; 
 
 ii.  128,  469 
 nature,  i.  5,  53 
 
 attributes,  i.  9,  28,  60-77;  ii.  18 
 image,  i.  1 
 holiness,  ii.  295 
 is  a  spirit,  i.  51,  455 
 is  love,  i.  58  ;  ii.  124 
 is  a  fountain  of  living  waters, 
 ii.  363 
 
 is  a  God  of  great  mercy,  i.  289 
 
 is  our  Creator,  ii.  319 
 
 his  goodness  in  creation,  i.  2 
 
 created  all  things,  i.  74 
 
 his  wisdom  and  knowledge,  ii.  18 
 
 his  will,  i.  368 
 
 is  just  and  right,  i.  28,  300 
 
 will  judge  the  world  by  Christ, 
 
 i.  573 
 
 his  children,  ii.  350 
 
 he  worketh,  i.  77 
 
 disposes  of  all  things,  i.  80 
 
 preserves  all  things,  i.  78 
 
 so  loved  the  world,  &c,  ii.  574 
 
 the  original  of  all  good,  ii.  363 
 
 the  teacher  of  all  good,  ii.  396 
 
 our  friend,  ii.  325 
 
 not  the  author  of  sin,  though  he 
 permits  it,  i.  81 
 
 whosoever  is  born  of  him  doth  not 
 commit  sin,  ii.  459 
 
 is  the  rewarder  of  them  that  di- 
 ligently seek  him,  i.  49 
 
 believe  in  him,  i.  47 
 
 he  that  cometh  must  believe,  i.  49 
 
 dwelling  in  us  and  we  in  him, 
 
 ii.  463 
 
 his  greatness  is  unsearchable,  i.  56 
 his  grace  has  appeared  to  all  men, 
 ii.  2.52 
 
 how  to  be  worshipped,  i.  52 
 know  him  and  serve  him,  i.  237  ; 
 ii.  424 
 
 is  angry  with  the  wicked,  i.  251 
 is  not  in  the  thoughts  of  the 
 
 wicked,  i.  252 
 seek  his  kingdom  first,  i.  345 
 hearing  of  him,  i-  246,  247 
 give  to  God  the  things  that  are 
 
 his,  i.  400 
 
 God,  glorify  him,  i.  530;  ii.  1,61,72, 
 
 263 
 
 what  it  is  to  glorify  God,  i.  530 ; 
 ii.  72 
 
 motives  to  glorify  him,  i.  3 
 
 directions  how  to,  i.  73 
 
 born  of  God,  ii.  459 
 
 household  of  God,  i.  131 
 
 please  God,  ii.  294 
 
 acknowledge  God,  ii.  226,  524 
 
 render  to  him  his  dues,  ii.  56 
 
 his  grace  is  sufficient,  ii.  113 
 
 follow  him,  ii.  166 
 
 giveth  to  all  men  liberally,  ii.  299 
 
 fear  him  and  keep  his  command- 
 ments, ii.  323 
 
 walk  humbly  with  him,  ii.  403 
 
 it  is  a  sin  not  to  obey  his  voice, 
 ii.  406 
 
 draw  near  to  him,  ii.  416 
 Vide  Christ  and  Lord 
 Godfathers  and  godmothers,  i.  37 
 Godliness,  i.  184;  ii.  261,  264,  432, 
 433 
 
 is  profitable,  ii.  242 
 
 with  contentment  is  gain,  ii.  245 
 Good,  how  to  do,  ii.  30 
 
 works,  i.  300 
 
 real  good,  what,  ii.  396 
 
 several  kinds  of  good,  ii.  396 
 
 the  goods  of  this  Avorld  not  to 
 stand  in  competition  with  those 
 of  the  next,  i.  471 
 
 cleave  to  that  which  is  good,  ii.  30 
 Gospel,  its  great  doctrine,  i.  549 
 
 conversation  as  becometh  it,  ii.  188 
 Governors,  vide  Kings 
 Grace,  ii.  252,  439 
 
 sufficient,  ii.  113 
 
 grow  in,  ii.  439 
 Great  is  the  Lord,  i.  56 
 Gunpowder  Plot,  ii.  375 
 
 H. 
 
 Hallelujah,  ii.  595 
 Hands,  laying  on  of,  i.  45 
 Happiness,  degrees  of,  i.  157,  491 
 
 holiness  the  way  to,  i.  364  ;  ii.  272 
 Hatred,  ii.  135,  259 
 Hear,  O  heavens,  ii.  350 
 
 the  word  of  the  Lord,  ii.  373 
 Hearing,  a  duty,  i.  146,  557 ;  ii.  15, 
 285,  374,  563 
 
 of  the  ear,  i.  246,  247 
 
 eio-ht  sorts  of  persons  discharge 
 not  this  duty  of  hearing,  ii.  16 
 
 preparations  for  this  duty,  ii.  17 
 
 faith  cometh  by  it,  ii.  15 
 
616 
 
 INDEX. 
 
 Heart,  the  Lord  pondereth  it,  ii.  312 
 Heaven,  i.  152,  501 :  ii.  458 
 has  many  mansions,  i.  573 
 Hell,  ii.  457 
 
 Helmet  of  salvation,  ii.  182 
 Help  from  trouble,  i.  286 
 Helper,  the  Lord  is  our,  ii.  297 
 Heresy,  ii.  143,  267,  574 
 Heretics,  i.  51,  97,  448 ;  ii.  145,  377 
 High  things,  mind  them  not,  ii.  45 
 Him  that  cometh  unto  me,  &c,  i.  474 
 Holiness,  relative,  i.  7,  11  :  ii.  295 
 
 labour  after  it,  i.  13 
 
 perfect  in  the  fear  of  God,  ii.  Ill 
 Holy  Ghost,  i.  95 
 
 is  the  promise  of  the  Father,  i.  447 
 
 his  descent,  i.  555 
 Vide  God 
 Holv  people,  i.  1 1 
 Honesty,  ii.  49,  56,  60 
 Honour  God,  i.  10 
 
 preferring  one  another,  ii.  32 
 Hope,  i.  255,  265  ;  ii.  37,  265 
 Horse  is  prepared  for  battle,  i.  163 
 Hospitality,  ii.  44 
 Household  of  God,  i.  131 
 Humility,  i.  338 ;  ii.  28,  33,  47,  158, 
 403,  422 
 
 motives  to,  ii.  405 
 
 national  humiliation,  ii.  379 
 
 L 
 
 I  believe  in  God,  i.  47,  vide  Articles 
 Idolatry,  ii.  2,  65, 133,  215,  263,  471, 
 565 
 
 Idols,  beware  of,  i.  9 
 little  children,  keep  yourselves 
 from,  ii.  471 
 
 Ignorance,  a  Sin,  ii.  391 
 God  winked  at  it,  i.  571 
 
 Image  of  God,  i.  1 
 
 Imitate  Christ,  i.  380 
 
 Immortality  of  the  soul  proved,  ii. 
 496,  vide  Soul 
 
 Impenitent,  ii.  72 
 
 Imposition  of  hands,  i.  45 
 
 Imputed  sin,  i.  268 
 
 Incarnation,  i.  95,  452  ;  ii.  107 
 
 Industry,  ii.  34,  170 
 
 In  every  thing  give  thanks,  ii.  229 
 
 Iniquity,  ii.  247 
 
 I  was  shapen  in  it,  i.  268 
 motives  to  forsake  it,  ii.  248 
 shall  not  be  your  ruin,  ii.  384 
 
 Intercession,  i.  504;  ii.  13,  240,  277 
 for  kings  and  those  in  authority, 
 ii.  235 
 
 Jesus  the  Son  of  God  is  reallv  God, 
 
 i.  413,  481 ;  ii.  237,  267 
 
 is  the  Measias,  i.  548.   Vide  Christ 
 
 his  baptism,  i.  293 
 Joy,  spiritual,  ii.  198,  223 
 Judah,  the  sceptre  shall  not  depart 
 
 from,  i.  3 
 Judge  not,  i.  353 
 
 Judgment,  last,  i.  115, 409,416,  573  ; 
 
 ii.  249,  288,  456 
 Judgments,  national,  i.  235,  241  ; 
 
 ii.  352,'  358,  372 
 how  to  be  averted,  ii.  379 
 rash,  ii.  261 
 
 temporal,  no   argument  for  the 
 greatness  of  men's  sins,  i.  430 
 Vide  Afflictions 
 for  our  good,  ii.  352,  358 
 Just  shall  live  by  faith,  ii.  289 
 Justification  only  by  Christ,  ii.  8 
 
 Vide  Arminius 
 Justice,  moral  and  theological,  ii.  396 
 what  is  it,  ii.  400 
 
 K. 
 
 Kindness,  i.  184,  496 
 
 brotherly,  i.  184,  433,  461;  ii.  29, 
 32,  45 
 
 Kings  from  God,  i.  401 ;  ii.  55 
 obedience  to,  i.  161,  400;  ii.  55 
 supplications.  &c.  to  be  made  for, 
 ii.  235 
 
 King's  supremacy,  ii.  547 
 Kingdom  of  God,  seek  it  first,  i.  345 
 
 motives  to  do  so,  i.  347 
 Kneeling  at  prayer,  ii.  226 
 Knowledge,  i.  176-178;  ii.  428,  429 
 
 of  our  duty,  i.  491 
 
 of  God,  L  237,  246  ;  ii.  393,  424, 
 443,  529 
 
 we  must  know  God  the  Father, 
 God  the  Son,  and  God  the  Holy 
 Ghost,  ii.  368,  el  seq.  392 
 
 want  of  this  knowledge  danger- 
 ous, ii.  391,  528,  532 
 
 rules  to  know  whether  we  know 
 God,  ii.  93,  371,  443 
 
 God's  people  destroyed  for  lack  of 
 it,  ii.  391 
 
 L. 
 
 Labocr  not  for  the  meat  which  pe- 
 
 risheth,  i.  471 
 Labour  is  not  in  vain,  i.  166,  167 
 Lamb  of  God,  i.  453 
 
INDEX. 
 
 617 
 
 Law  of  God,  i.  14 
 
 we  must  obey  it,  i.  15 
 
 is  the  foundation  of  human  laws, 
 ii.  552,  et  seq. 
 Law  transgressed  two  ways,  ii.  451 
 
 sin  the  transgression  of  it,  i.  133 
 
 book  of  the,  i.  227 
 Lawfulness  of  swearing,  i.  305 
 Lay  up  treasures  in  heaven,  i.  355 
 Laying  on  of  hands,  i.  45 
 Learn  of  Christ,  i.  386 
 Life  everlasting,  i.  152, 167,  222,  361, 
 574 
 
 Live  godly,  soberly,  &c,  ii.  252 
 by  faith,  ii.  289 
 
 to  live  is  Christ,  and  to  die  is  gain, 
 ii.  184 
 Lively  stones,  ii.  423 
 Light,  i.  300 
 
 Likeness  of  God,  man  made  in  the,  i.  1 
 Lord's  Supper,  vide  Sacrament 
 Lord's  Prayer  explained,  i.  324,  et 
 seq. 
 
 Lord,  the,  vide  God  and  Christ 
 serve  him,  i.  230,  249  ;  ii.  34 
 seek  him,  i.  252 
 rejoice  in  him,  ii.  198 
 cry  to  him,  i.  284 
 turn  again  to  him,  ii.  379,  382,  394, 
 417 
 
 love  him  with  all  your  heart,  i. 
 403 
 
 abounding  in  the  work  of,  i.  158, 
 164 
 
 added  to  the  church  daily  such  as 
 should  be  saved,  i.  119 
 
 is  greatly  to  be  praised,  i.  56 
 
 the  Lord  God,  merciful  and  gra- 
 cious, i  60  ;  ii.  394 
 
 it  is  of  his  mercies  that  we  are  not 
 consumed,  ii.  375 
 
 he  hath  shewn  us  what  is  good, 
 ii.  396 
 
 a  sin  not  to  trust  in  him,  ii.  411 
 is  long  suffering,  i.  62  ;  ii.  394 
 abundant  in  goodness  and  truth, 
 i.  64 
 
 keeping  mercy,  i.  65 
 his  understanding  is  infinite,  i.  67 
 is  righteous  in  all  his  ways,  i.  69 
 is  the  Almighty  God,  i.  71 
 is  my  light  and  salvation,  i.  258 
 is  the  strength  of  my  life,  i.  258 
 is  on  my  side,  i.  285 
 is  my  helper,  ii.  297 
 is  at  hand,  ii.  203 
 we  have  redemption  through  his 
 blood,  ii.  205 
 
 Lord,  the,  will  never  leave  us,  ii.  297 
 
 pondereth  the  hearts,  ii.  312 
 
 hath  spoken,  ii.  350 
 Love  of  God,  i.  23,  377 ;  ii.  28,  32, 
 44,  433,  469 
 
 a  duty,  i.  403,  469,  506 
 
 why  we  ought  to  love  God,  ii.  103 
 
 signs  of  this  love,  ii.  346 
 
 motives  to  it,  ii.  347 
 
 brotherly,  ii.  32,  461 
 Love  one  another,  vide  Kindness 
 
 your  enemies,  i.  316 
 
 thy  neighbour  as  thyself,  i.  405 ; 
 ii.  447 
 
 without  dissimulation,  ii.  28 
 
 mercy,  ii.  401 
 
 not  the  world,  ii.  445 
 Lowliness  and  meekness,  ii.  158 
 Lusts,  ii.  253,  et  seq.  447 
 Lying,  i.  19  ;  ii.  258 
 
 M. 
 
 Magistrate,  his  power,  i.  353 ;  ii. 
 
 54-59,  547 
 Man's  creation,  i.  1 
 Man  fallen  from  God,  i.  3 
 Mary's  better  part,  i.  429 
 Martyrdom  of  King  Charles,  i.  27 
 
 of  Stephen,  i.  575 
 Mediator,  Jesus  Christ,  i.  531 ;  ii.  14, 
 
 237,  277 
 Meditation,  i.  146,  227 
 Meekness,  i.  388  ;  ii.  158,  160 
 Mercy,  i.  60  ;  ii.  375,  401 
 
 love  it,  ii.  401 
 
 to  be  used,  i.  61 
 
 how  to  be  partaken,  i.  66 
 Mercies  of  God,  ii.  20 
 Merciful,  i.  60,  275,  428 
 Merits,  i.  164 
 Messias,  vide  Christ 
 
 many  false  Messiahs,  i.  549 
 Ministers,  i.  118 
 
 their  authority,  i.  415 
 
 gifts,  ii.  27 
 Mission  of  the  Holy  Ghost,  ii.  128 
 
 Vide  God  the  Holy  Ghost 
 Moderation,  ii.  203 
 Morrow,  take  no  thought  for  the, 
 
 i.  351 
 Murder,  ii.  147 
 Music,  Church,  ii.  517 
 
 lawful,  ii.  518 
 
 rule  to  be  observed  in,  ii.  523 
 N". 
 
 Name,  Christian,  i.  36 
 of  Christ,  ii.  247 
 
618 
 
 INDEX. 
 
 Narrow  way,  i.  361 
 National  sins,  vide  Sin 
 
 judgments,  vide  Judgment 
 
 Church,  vide  Church 
 Nativity  of  Christ,  ii.  126, 353.  Vide 
 Christ 
 
 Necessities  of  the  saints,  ii.  42 
 Neighbour,  love  to,  i.  405 
 New  man,  ii.  164 
 
 birth,  ii.  459 
 
 year's  day,  ii.  106 
 Night  cometh,  when  no  man  can 
 work,  i.  488 
 
 O. 
 
 Oaths,  vide  Swearing 
 
 Obedience,  i.  90 ;  ii.  406 
 motives  to,  ii.  408 
 the  advantages  of,  i.  390 
 of  Christ,  ii.  239 
 
 to  the  magistrate,  ii.  56.  Vide 
 
 Magistrate 
 Offences,  Christ  was  delivered  for 
 
 our,  ii.  7 
 One  God  and  one  Mediator,  ii.  237 
 Ordination,  i.  45 
 Organs,  vide  Church  Music 
 Original  sin,  i.  268 ;  ii.  152, 450.  Vide 
 
 Sin 
 
 P. 
 
 Papists  erroneous,  ii.  391 
 
 Parents  to  educate  their  <■  children, 
 
 vide  Education. 
 Partakers  of  God's  holiness,  ii.  295 
 Paschal  Lamb,  i.  453 
 Passion  of  Christ,  i.  100,  et  seq.  Vide 
 
 Christ 
 
 Patience,  i.  180, 181,  243  ;  ii.  37, 430, 
 432 
 
 Peace,  the  gospel  of,  ii.  180 
 
 Peaceably  live,  ii.  51,  122 
 
 Peculiar  people,  ii.  269 
 
 Pentecost,  i.  447,  555 
 
 Perfect,  be  ye,  i.  518 
 
 Perfection,  Christian,  i.  318  ;  ii.  122 
 
 go  on  to,  i.  54 
 Persecution,  ii.  44 
 
 Perseverance,  i.  158,  164,  170,  510 ; 
 ii.  99,  177,  219 
 reasons  for  persevering,  ii.  99 
 Pestilence,  i.  235 
 
 Peter's  sermon  on  the  day  of  Pente- 
 cost, i.  561 
 Philippian  gaoler,  i.  569 
 Piety,  i.  230 
 
 advantage  of,  i.  345  ;  ii.  325,  et  seq. 
 
 early,  ii.  319 
 
 Pious  desire  to  depart  and  be  with 
 
 Christ,  ii.  186 
 Pity  on  the  poor,  i.  292 
 Plague,  i.  235 
 
 what  duties  under  it,  i.  241,  274 
 Popery  dangerous,  ii.  376 
 Powder  plot,  ii.  376 
 Power  of  God,  i.  95,  372 
 Praise  ye  the  Lord,  i.  282 ;  ii.  517 
 Prayer,  i.  146,  314,  358,  416,  427, 
 
 455,  528  ;  ii.  39,  285,  299,  550, 
 
 559 
 
 not  to  be  made  to  saints  or  angels, 
 
 i.  133,  528 
 for  those  in  authority,  ii.  235 
 the  Lord's  Prayer  explained  at 
 
 large,  i.  324,  et  seq. 
 a  form,  i.  321 
 
 in  the  vulgar  tongue,  ii.  550 
 encouragement  to,  ii.  225 
 questions  concerning,  ii.  40 
 pray  without  ceasing,  ii.  224 
 how  to  pray,  ii.  226,  300,  et  seq. 
 
 Predestination,  ii.  551 
 
 Preference,  ii.  33 
 
 Pride,  i.  252  ;  ii.  23,  256 
 spiritual,  ii.  256;  i.  290 
 
 Priesthood,  holy,  ii.  423 
 
 Principles  of  the  doctrine  of  Christ, 
 i.  34 
 
 Profanation  of  the  Sabbath,  ii.  388 
 Profession  and  possession,  i.  368 
 Promise  of  God,  i.  447 
 Proofs  that  God  is,  i.  49 
 Prophesyings,  despise  not,  ii.  231 
 Provide  things  honest,  ii.  49 
 Providence  of  God,  ii.  370 
 Provoke  not,  ii.  174 
 Psalms,  singing,  ii.  551 
 Public  ordinances.    Christ  followed 
 
 them,  and  so  ought  we,  i.  425 
 Punishment,  i.  241;  ii.  357,  377 
 
 everlasting,  i.  150 
 Purgatory,  i.  152 
 Purification,  ii.  273 
 Purity,  il  24,  106 
 Put  off  the  old  man,  ii.  162 
 
 Q. 
 
 Quench  not  the  Spirit,  ii.  231 
 R. 
 
 Real  Presence,  vide  Sacrament 
 Rebellious  children,  ii.  350 
 Recompense  to  no  man  evil,  ii-  49 
 Redeemer,  i.  138,  244 
 Redeem  the  time,  ii.  172 
 
INDEX. 
 
 619 
 
 Redemption,  i.  138  ;  ii.  18,  62,  205 
 Rejoice,  i.  249  ;  ii.  37,  44 
 in  the  Lord,  ii.  198,  263 
 evermore,  ii.  223 
 Reliance  upon  God,  ii.  297,  396,  et 
 
 seq.  524 
 Religion  not  in  externals,  i.  368 
 Christian  religion  a  spiritual  king- 
 dom, ii.  545 
 Remember  thy  Creator,  ii.  319 
 Render  to  all  their  dues,  ii.  56 
 Rend  your  hearts,  and  not  your 
 
 garments,  ii.  394 
 Repentance,  i.  142,  246,  306,  430, 
 535,  571,  600;  ii.  90,  284,  379, 
 384,  394 
 
 the  best  way  to  remove  judgments, 
 
 ii.  357 
 its  necessity,  i.  306,  571 
 motives  to,  ii.  29 
 
 nature  of  a  true  and  saving,  i.  307 
 hindrances  of,  i.  305 
 questions  concerning,  i.  315 
 the  danger  of  deferring,  i.  490 
 Reproach,  i.  265 
 Reprobation,  vide  Sin 
 Reproof,  a  duty,  ii.  295 
 Request  in  Scripture  of  the  same 
 
 force  with  a  command,  ii.  20 
 Rest  to  be  found  in  Christ,  i.  382 
 Restitution,  ii.  258,  400 
 Resurrection,  the  general,  i.  147, 220, 
 244,  479,  481 ;  ii.  95,  495 
 Christ's  resurrection,  i.  147,  244  ; 
 
 ii.  8,  95,  210 
 the  end  of  Christ's  resurrection, 
 ii.  8 
 
 Revenge,  ii.  49,  52,  260 
 Rewards  in  the  next  life,  i.  167 
 Riches  of  the  wisdom  and  knowledge 
 
 of  God,  ii.  18 
 Righteous,  the,  i.  152 
 
 made  righteous  by  the  obedience 
 of  one,  i.  90 
 Righteous  men  die  happily,  i.  21. 
 Righteousness,  i.  429  ;  ii.  358 
 
 imputed,  ii.  107,  179 
 
 the  breastplate  of,  ii.  177 
 
 live  righteously,  ii.  252 
 Rioting,  ii.  60 
 
 Run  that  ye  may  obtain,  ii.  64 
 S. 
 
 Sabbath,  i.  537 
 
 not  to  be  profaned,  ii.  388 
 Christian  Sabbath,  ii.  389 
 to  be  hallowed,  ii.  264 
 
 Sacraments,  their  number,  i.  159  ; 
 ii.  78 
 
 Sacrament,  what  is  it?  ii.  68,  72, 
 78-94 
 
 of  the  Lord's  Supper,  i.  432,  486, 
 551 
 
 is  of  Divine  institution,  ii.  78 
 what  is  required  to  receive  it  wor- 
 thily, ii.  69,  85,  87,  286 
 who  receive  it  worthily,  ii.  81 
 who  receive  it  unworthily,  ii.  92 
 rules  at  and  after  it,  ii.  94 
 no  real  presence  in,  ii.  78,  83,  87 
 preparation  for,  ii.  82,  87 
 to  be  often  received,  ii.  88 
 Vide  Communion 
 
 Sacrifice,  the  Christian,  ii.  21 
 spiritual,  ii.  423 
 
 Safety  is  of  the  Lord,  i.  163 
 
 Saints,  who,  i.  122  ;  ii.  42 
 communion  of,  vide  Communion 
 their  necessities,  ii.  42 
 fellow-citizens  with,  i.  131 
 not  to  be  invoked,  i,  528 ;  ii.  225, 
 550 
 
 follow  their  example,  ii.  74 
 are  sometimes  in  straits,  ii.  1 86 
 are  the  servants  of  God,  ii.  608 
 Salvation,  i.  119,  259,  557;  ii.  192, 
 
 288 
 
 how  to  be  obtained,  i.  92,  308  ;  ii. 
 
 192,  360 
 by  grace,  ii.  252 
 by  whom  to  be  expected,  ii.  13 
 the  helmet  of,  ii.  182 
 whether  a  man  may  be  certain  of 
 his  salvation,  ii.  116 
 Sanctification,  i.  7,  11,  126,  129 
 Sanhedrim,  the,  i.  4 
 Saving  life,  i.  398 
 Sceptre  of  Judah,  i.  3 
 Schism  between   the  Eastern  and 
 
 Western  Churches,  i.  448 
 Scriptures,  how  to  be  read  and  be- 
 lieved, i.  463  ;  ii.  178,  180,  184 
 437 
 
 a  proper  object  for  meditation,  i. 
 227 
 
 their  confirmation,  i.  521 
 Sealing,  ii.  608 
 Search  the  Scriptures,  i.  463 
 
 and  try  our  ways,  ii.  379 
 Sedition,  ii.  143 
 
 Seek  the  kingdom  of  God,  i.  345 
 those  things  which  are  above,  ii. 
 210,  212 
 
 Self-denial,  i.  390 
 
 examination,  ii.  89,  116 
 
620 
 
 INDEX. 
 
 Separation  from  the  Church  cen- 
 sured, ii.  549,  et  seq. 
 
 Sermons,  funeral,  ii.  490,  505 
 before  the  sons  of  the  clergy,  ii. 
 510 
 
 a  farewell  sermon,  ii.  122 
 Serve  God,  i.  10,  25 
 
 the  Lord,  i.  230,  249 ;  ii.  34 
 Service,  ii.  20 
 Shield  of  faith,  ii.  180 
 Sickness,  i.  233 
 Simplicity,  ii.  103 
 
 Sin,  i.  12,  66, 133, 142,  266,  519, 558 ; 
 
 ii.  11,  450 
 how  sin  came  into  the  world,  since 
 
 Providence  governs  it,  i.  80 
 is  the  transgression  of  the  law,  i. 
 
 133;  ii.  450 
 imputed,  i.  268 
 the  danger  of  it,  i.  458  ;  ii.  11 
 the  odiousness  of  it,  ii.  110,  281 
 consequences,  of,  i.  137 
 its  dreadful  nature,  i.  435 
 Popish  distinction  between,  i.  136 
 whosoever  is  born  of  God  doth 
 
 not  commit  it,  ii.  459 
 what  is  it  ?  i.  458 
 permitted  by  God,  i.  81 
 a  reigning,  ii.  9 
 a  national,  ii.  372 
 wages  of,  is  death,  ii.  1 1 
 remedy  against,  1-12,  107;  ii.  454 
 confession  of,  ii.  441 
 forgiveness  of,  i.  138,  219;  ii.  205. 
 
 Vide  Church  Catechism 
 against  the  Holy  Ghost,  i.  518 
 not  to  trust  in  the  Lord,  ii.  411 
 not  to  glorify  God.  ii.  1 
 not  to  know  God,  ii.  361 
 not  to  obey  the  voice  of  God,  ii. 
 
 406 
 
 not  to  receive  correction,  ii.  409 
 
 not  to  draw  nigh  to  God,  ii.  416 
 
 original,  i.  135 
 
 actual,  i.  136 
 Sin  no  more,  i.  457 
 Sinners  by  nature,  ii.  9,  et  seq.  453. 
 Vide  Sin 
 
 by  one  mans  disobedience,  i.  87 
 
 impenitent  not  to  be  pardoned,  i. 
 306  ;  ii.  386 
 
 Christ  came  to  save,  ii.  253 
 Sincerity,  ii.  28,  103 
 Sleepers,  awake,  ii.  168 
 Slothfulness,  ii.  32 
 Sobrietv,  ii.  252,  268,430 
 Soul  immortal,  i.  372 ;  ii.  318,  496 
 Speak  the  truth,  ii.  258 
 
 Spirit,  i.  455  :  ii.  464 
 
 God  is  a,  i.  51 
 
 what  he  doth,  ii.  464 
 
 quench  not  the,  ii.  231 
 
 born  of  the,  i.  37 
 
 the  sword  of  the,  ii.  182 
 
 shall  return  to  God,  ii.  317 
 
 fervent  in  spirit,  ii.  34 
 
 of  the  mind,  ii.  164 
 
 comfort  for  a  troubled,  i.  498 
 Spiritual  house,  ii.  423 
 St.  Stephen  martyred,  i.  375 
 Stand,  h.  177 
 Steadfast,  i.  15S  ;  ii.  97 
 :  Strait  gate.  i.  361 
 ;  Strife,  ii.  60,  143 
 Subjection  to  magistrates,  ii.  54,  56. 
 
 Vide  Kings  and  Magistrates 
 Supererogation,  i.  164 
 Supplications  for  all  men,  ii.  235 
 Supremacy,  vide  King 
 Swearing,  i.  304 
 
 its  lawfulness,  i.  305 
 
 T. 
 
 Take  no  thought  for  the  morrow, 
 351 
 
 Teach  all  nations,  i.  412 
 Temperance,  i.  178,  180;  ii.  430 
 Temptation,  vide  Lord's  Prayer  ex- 
 plained, 
 to  idolatry,  ii.  565 
 remedies  against,  ii.  564 
 i  Thanksgivings,  i.  380  ;  ii.  6,  229,  539 
 after  deliverance  from  enemies, 
 i.  287 
 
 in  every  thing  give  thanks,  ii.  229 
 Theft,  i.  16 
 
 This  do  in  remembrance  of  me,  i. 
 432 
 
 Time  to  be  redeemed,  ii.  172 
 Tongues,  gift  of,  vide  Pentecost 
 Tower  in  Siloam,  i.  430 
 Tradition,  i.  504 
 Transformation,  ii.  24 
 Transgression,  i.  133,  262,  265;  ii. 
 384 
 
 Christ  was  wounded  for  our,  ii. 
 
 360 
 
 Transubstantiation,  ii.  78,  83,  87. 
 Vide  Real  Presence  and  Sacra- 
 ment 
 
 Treasures  in  heaven,  i.  355 
 Tribulation,  ii.  37 
 Tribute,  i.  400 ;  ii.  56 
 Trinity,  i.  294;  ii.  128,  469 
 
 in  Unity,  i.  1,  5,  53, 1 17;  ii.  470 
 
INDEX. 
 
 621 
 
 Trinity,  the,  concerned  in  our  Sa- 
 viour's baptism,  i.  294 
 every  Person  in  it  is  truly  God, 
 
 i.  295,  413 
 love  them  -with  all  thy  heart,  i. 
 
 463.    Vide  God  and  Christ 
 of  the  world,  ii.  366,  447 
 Trouble,  i.  284,  286 
 Troubles  of  heart,  i.  498 
 Trumpet  shall  sound,  ii.  490 
 Trust  in  God,  i.  10,  265,  273,  275, 
 
 290  ;  ii.  269 
 Truth,  as  opposed  to  error,  ii.  178 
 
 have  your  loins  girt  with  it,  ii.  177 
 Turn  unto  God,  ii.  417 
 
 U. 
 
 Unbelief,  i.  313,  519 
 Understanding,  i.  250 
 Ungodliness,  ii.  253 
 Union  with  Christ,  ii.  463 
 Unity,  vide  Trinity 
 
 among  Christians,  ii.  123 
 Upright,  i.  256 
 
 V. 
 
 Vain  is  the  help  of  man,  i.  286 
 Variance,  ii.  140 
 
 Virgin  :  Mary,  it  is  probable,  died  so, 
 i.  96 
 
 Virtue,  i.  169,  173-178  ;  ii.  427,  428 
 Vocation,  a  Christian,  ii.  155 
 Voice  of  God,  i.  295,  297 
 Vow,  i.  43 
 
 W. 
 
 Waiting,  i.  242,  262 
 
 Walk  after  God,  i.  27 
 humbly  with  him,  ii.  403 
 so  as  to  please  him,  ii.  219 
 honestly,  ii.  60 
 
 by  faith  and  not  by  sight,  ii.  555 
 
 worthy  of  your  vocation,  ii.  155 
 
 with  all  meekness,  ii.  158 
 
 circumspectly,  ii.  169 
 Wantonness,  ii.  60 
 War,  lawful,  i.  163 
 
 a  Christian  warfare,  ii.  175,  et  seq. 
 Watch,  i.  418;  ii.  97,  195 
 
 and  pray,  i.  416,  418 
 Water,  born  of,  i.  37 
 Weeping,  ii.  44 
 What  shall  we  do?  i.  5-57 
 
 Wicked,  i.  251,  252,  262 
 
 fiery  darts  of  the,  ii.  180 
 Wickedness  dangerous,  ii.  452 
 
 in  the  world,  i.  80 
 What  doth  the  Lord  require  of  thee  ? 
 ii.  396 
 
 Whole  duty  of  man,  ii.  323 
 Wiles  of  the  devil,  ii.  175 
 Will  of  God,  i.  368,  435,  479,  480 
 Wisdom,  i.  241,  280 
 
 and  knowledge  of  God,  ii.  18 
 
 rational  and  practical,  ii.  46 
 
 ask  it  of  God,  ii.  299 
 Witchcraft,  ii.  135 
 Wonderful,  Counsellor,  &c.  ii.  355 
 Word  of  God,  i.  452  ;  ii.  182,  373 
 Work  of  the  Lord,  i.  158,  164 
 
 out  your  salvation,  ii.  192,  316 
 Works,  i.  160,  164,  169,  300,  368 
 
 of  Christ,  i.  488 
 
 of  the  flesh,  ii.  129 
 
 good,  a  sign  of  faith,  ii.  307 
 
 good,  when,  ii.  309 
 
 necessary,  ii.  309 
 World's  Trinity,  ii.  366,  447 
 World,  the  vanity  of  the,  ii.  365 
 
 its  meaning,  ii.  577 
 
 renounce  it,  ii.  23 
 
 love  it  not,  ii.  445 
 
 God  will  judge  it  by  Christ,  i.  573 
 Worldly  lusts,  ii.  252,  et  seq.  447 
 Worship,  religious,  i.  8,  11,  23,  25 
 
 God,  i.  10,  455  ;  ii.  1 
 
 the  necessity  of  public,  ii.  549 
 
 the  advantage  of  it,  ii.  550 
 
 to  be  frequented  and  attended,  i. 
 426 
 
 to  be  performed  in  the  vulgar 
 tongue,  ii.  550 
 |      of  idols,  ii.  65 
 Wrath,  give  place  to  it,  ii.  51 
 
 we  are  all  children  of  it  by  nature, 
 ii.  152 
 
 Y. 
 
 Ye  are  bought  with  a  price,  ii.  61 
 Ye  believe  in  God,  i.  47 
 Yoke,  Christ's,  easy,  i.  382,  385 
 Youth  the  fittest  time  for  religion, 
 ii.  319 
 
 Z. 
 
 Zeal,  hi.  34 
 Zealous,  who,  ii.  275 
 of  good  works,  ii.  275 
 
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