CHAP. I.

AS all other Sciences are Diuinitie is a Doctrine of glo­rifying God. commended by their end, and euery one esteemed so much the more eminent, as the end doth more ex­cell; so it is the worthie prayse of the Doctrine of Religion, which is the same that we call Diuini­tie, that it looketh to such an end as is incomparably most to be desired, most to be loued and embraced of vs; that is to say, the glory of God, Rom. 11. 39. From whom, and by whom, and to whom, are all [Page 2] things: And whose glory ought to be a thousand-sold more deare vnto vs then our liues, yea▪ then the saluation of our soules.

This therefore is the scope and marke Heresies and Errors. A Theists, that say, There is no God; whom not onely the Word of God, but all the Things crea­ted, especial­ly this good­ly Frame and Workmanship of the World, and euen their owne Consci­ences suffici­ently confute: since they can­not but see & vnderstand hereby, that there must needs be some Diuine Power, before all, and aboue all, of whom these things were made, and by whom they are gouerned in so wise and gracious sort, as the [...]postle teacheth, Rom. 1. 20. For his inuisible Things, that is, his Eternall Power and Godhead, being vnderstood by the things created, are clearely seene by this Frame of the World, to the end that men might be vn­excusable. And therefore, these Wretches that striue against their Conscience, to put out so cleare a Light, which, will they nill they, shineth thus bright in their eyes, are to be left vnto themselues, and Gods iust hand vpon them, as vtterly vnworthie to be dealt with by any further Arguments. The whole Doctrine of Poperie, which in all the points of their Religion spoyleth God of his glorie: for, 1. In stead of the true blessed God, they set vp an Idoll of their owne braine, one neither perfectly righteous, which accepteth an imperfect satisfaction; as whatsoeuer proceedeth from man (whom they will haue able to satisfie for his owne sins) must of necessitie be; nor perfectly mercifull, if he do not freely for­giue sinne, but receiue some part of recompence at our hands, contrary to that of Esay 43. 25. I, I, for my selfe, that is, freely for mine own mercie and glorie do away iniquities. 2. His in­comprehensi­ble and incor­ruptible glo­rie, they trans­forme into the image of a cor­ruptible crea­ture, as the Apostle spea­keth, Rom. 1. 23. painting him out sometimes after the like­nesse of an old man, some­times in one shape, some­times in ano­ther, as if Time did weare him, or Age alter him, who is the Eternitie of Is­rael, and neuer changeth. 3. Their prayers to Hee Saints & Shee Saints, and an­gels▪ which is a glorie proper vnto God, Psal. [...]0. 15. Call up­on [...], and I will deliuer thee: so shalt [...] ­fie mee. And their bowing to Stocks and Stones, whereof the Lord saith, Esay 4 [...]. [...]. I will not give my glorie to another, nor my praise to carued Images. 4. They teach, that the predestinating as well of the elect to life, as of the reprobate to con­demnation, is for their workes fore-seene, which the Apostle, Rom. 9. 22, 23. sheweth to be of his owne free pleasure, to shew forth the riches of his might and glorie. 5. Touching [...] [...]w of God▪ they are not only alto­gether igno­rant of the true vse there­of, which is by a right humili­ation of ones selfe, to prepare the way, and to lead him vnto Christ, but spoyle God of the glory due vnto him, whi­lest they teach▪ That it is pos­sible for a man to fulfill the Law himselfe, and so falsifie that goldē say­ing of the A­postle, Rom. 11. 32. God hath sh [...]t all vnder sinne, that he might haue mer­cie vpon all. 6. The means of saluation, they attribute in part to the worthinesse of men, and to their due desert, which is the free grace and gift of God, that he that glorieth, might glorie in the Lord, 1. Cor. 1. 32. 7. Whereas the wonderfull glorie of God, in his loue vnto mankind, hath herein shined forth most clearely, that when we were dead in sinnes, and enemies vnto God, he hath quickened and reconciled vs to himselfe, they contrarily imagine, that the wound is not to deepe, but that there remaineth still a kind of life in man, and a disposition to receiue the first grace of God, which they call Free-will, and that God may be prouoked by our merites to giue vs the second Grace, and to make Man a worker together with God, in that great worke of our new Birth: which the Scripture in expresse termes appropriateth vnto God, calling it his owne Workmanship, and a Creation, Eph. 2. 10. to exclude man, and whatsoeuer is of and in man. that the whole Doctrine of Diuinitie doth directly ayme and shoot at, and whereunto the parts are all to be referred, as to their last and furthest end: for albeit the seuerall Doctrines haue their seuerall and proper vses, the Law to humble vs, the Gospell to giue vs comfort in the Sauing Health, that through Faith is reached forth vnto vs, Preaching to beget Faith, the Sacraments to strengthen it, Discipline to retaine in the obedience thereof, and so in the rest: yee the last and vttermost, the most shining and glorious end, whereunto not one, but [...]y part, and not the parts onely, but the whole body and frame of all tendeth, is this, of glorifying God. Which will appeare most plainely, if wee examine all this Doctrine point by point, and goe it throughout in order as it lyeth: As,

1. The whole Treatise of the God­head, [Page 3] both of his Nature and Persons, wherein hee shineth so glorious, that the glorie of GOD is often vsed in the Scrip­tures for his Person and Presence. So Exod. 33. 18. Moses beseecheth him to cause his glorie to passe before him: And in Ezech. 2. 22. Ezechiel, the blessed glorie of IEHOVA is said in stead of his glorious and blessed presence.

2. His Eternall Councels, whether of sauing those he chuseth, or destroying those whom he reiecteth: whereof the Wise man Pro. 16. 4. teacheth, that he made all for himselfe, that is, to the prayse of his glorie. As the Apostle handling the same Argument, doth expound it, Eph. 1. 6.

3. The Creation; which, if Men were as dumbe as Stones, would of it selfe suffi­ciently proclayme the glorie of the Crea­tor: And yet he that will see it so set forth, as men may learne to admire it, let him read the 19. Psalme, The Heauens declare the glo­rie of God, and the Firmament sheweth his han­dy-worke.

4. His Workes; whereof the Psal. 113. 4, 6, 7. Prophet cryeth out, that he is exalted aboue the Earth, yea aboue the Heauens themselues, in the glorie of the same: Dwelling most high, but yet looking most low▪ both in Heauen and in Earth, ray­sing the poore out of the dust, the needie out of the dunghill, &c. as followeth in that Psalme.

[Page 4]5. The honor due vnto him from all his reasonable Creatures, in Heauen & vpon the Earth; whose Matth. 6. 10. part it is to do his will, and to performe whatsoeuer he commandeth.

6. The Couenant of Works; whereby, in his Iustice, he rewardeth the thorough & perfect obedience of Christ his Sonne, and of the holy Angels, and punisheth all trans­gression and disobedience, as in the Angels that fell, and in reprobate and wicked men.

7. The Couenant of Grace; which the Ps. 19. 8, 9, 11. Prophet calleth, The Restorer of the Soule, the Gladder of the Heart, the Enlightner of the Eyes, more to be desired then Gold, yea, then much fine Gold, sweeter then the Honey and the Honey-Combe: God hauing Rom. 11. 32. shut all (that is to say, all Men, and whatsoeuer is of Man) vnder sinne, that he might haue mercy vpon all whom hee meaneth for to saue. This is it which teacheth 1. Cor. 1. 31. Christ to be made vnto vs wisdome from God, and righteousnesse, and sanctification, and redemption, that as it is written, He that glorieth, let him glorie in the Lord: Because in him, as the same Apostle sheweth, 2. Cor. 1. 20. All the promises of God are yea, and Amen vnto Gods glorie. Whereupon Iohn Reuel. 14. 6. in the Reuelation teacheth▪ That this is the true voice of the euerlasting Gospell, Feare God, and giue glorie vnto him.

[Page 5]8. The collection and gathering of his Church, where­in, as Psal. 29. 9. Dauid saith, he vttereth all his glory. Some footsteps whereof were to be seene in the peculiar choice. First, of a Family in Abraham, Isack, Iacob, and the twelue Patri­arkes, then of a whole Nation of the Iewes, from the rest of the people of the World. Therefore, doth the Psalmist say, Psal. 76. 2. In Iewry is God famous, and his Name is great in Israel. But the full accomplishment of this his glory (whereof the other was but a light precursion) is vpon the breaking downe of the partition wall betweene the Iewes and Gen­tiles, and reconciling them in one body vnto himselfe. In which sence, the Apostle Ephes. 3. 10. affirmeth, that euen to the An­gels themselues, to principalities and powers is made knowne through the Church, the diuers and manifold wisdome of God. And the Psal. 102. 16. Psalmist long before had prophesied, that when Iehoua did build vp Sion (by the comming of his Sonne, the calling of the Gentiles, and the full repayring of his Church vniuersall) then should he be seene in his glory.

9. Sanctification of life, and the obedience of his Saints, wherein 1. Cor. 10. 31. Whatsoeuer wee doe, wee doe all to the glo­ry of God.

10. The saluation it selfe of Gods Elect standing in the participation of his glory. As the Rom. 3. 23. 13. Apostle noteth, when he saith, All haue sinned, and come short of the glory of God, that is, of eternall life, which we are to seeke and labour for; not so much for our owne good and happinesse, as for his glory, from all which we gather a rule to examine and iudge of all Doctrines, That those are euer soundest, which giue to God the greatest glory, and contrariwise, what­soeuer sootheth vp the proud spirit of man, or darkneth the glory of the liuing God, that, if there were no more, is cause enough to make vs to reiect it. This our Sauiour tea­cheth, Ioh. 7. 18. He that seeketh the glory of him that sent him, he is true, and there is no vnrighteousnesse in him, making it the certaine badge of all true and heauenly Doctrine, if it tend to glorifie God. As by the same argument, Paul a­uoucheth his Doctrine to bee such, that an Angell from [Page 6] Heauen preaching otherwise, were to be held accursed, for doe I now (saith hee) perswade men or God? tendeth my Gal. 1. 8, 9, 10. preaching to set vp man, or to pull downe the pride of all flesh, that God alone may be exalted?

Two parts we make of all this holy Doctrine: one pro­perly Whereof there be two parts. One that con­cerneth God, the other con­cerning Ima­nuel, God with vs. concerning God the Creatour, the other concerning Christ the Redeemer, the true Emanuel, God with vs. For so our Sauiour in that which wee call the Lords Prayer doth deuide it, speaking in the three former Petitions: first, of the Nature, Persons, and properties of the God­head, then of his soueraigntie and command, together with the duty of Allegiance, which wee owe vnto him, which if men were able to performe as the Law of their Creation not enioyneth onely, but inabled them vnto, and as the Angels doe in Heauen, they neede goe no far­ther, but should be blessed in the doing of it. But because that is a path which no foot of man can tread, he propoun­deth in the other three, to miserable man fallen now away, the blessed Sonne of God, that peerelesse Pearle and inesti­mable Treasure of the World, Iesus Christ the righteous, who hath gone the tracke for vs, and regeneration, righ­teousnesse and sanctification through him: more briefly, Iohn 17. 3. hee noteth the perfect distribution of Diuinity, To know thee, the only true God, and him whom thou hast sent, Iesus Christ.

These two parts lacking apt names to expresse them, you may perhaps (till we light vpon some better) not altoge­ther vnfitly call Theologie and Christianitie, for so Theolo­gie doth in his proper and naturall signification sound: a Speech of or concerning God. The name of Christianity, taking it for the Doctrine of Christianitie (as is vsuall in words of art) may aptly bee deduced from diuers Act. 13. 26. and 26. 18. 1. Pet. 4. 16. places of holy Writ, and is the same in sense, which the Col. 3. 16. Apostle calleth [...], the Word of Christ. But till these termes by custome and vse bee worne and made familiar, and our eares better acquainted with them, I thinke it not amisse to forbeare the names, let the thing be vnderstood.

To define God perfectly, as that great and Christian God is Ieho­uah, three per­sons. Iehouah (which is Be­ing or perfe­ction it self) Ramus in his Theology. Logician said, wee had neede of Gods owne Logicke, whose nature knowne onely to himselfe, infinitely excee­deth all thought and apprehension that can possibly bee in any creature: wherefore to keepe vs within the limits of sobriety, not taking vpon vs to define that wee know not, which were folly and madnesse, much lesse attempting it in the God-head, which were extreme vngodlinesse, we must remember the answere that God made vnto Moses, desiring to see the Maiestie of his presence, that he should see his hinder Exod. 33. 23. parts, but his face could not be seene. There is then in God a forepart, and a face, there is a hinder part and backe. By his face, that is, his very Maiestie and Es­sence, no man or Angell is able to define GOD, but by those steps and markes of his glory, whereby he hath ma­nifested himselfe in his Word and Works, as it were by his hinder and backe parts, we may in some sort describe him, which what they are, appeare in the next Chapter, when passing by Moses, (whom he set in the hollow of a Rocke, and couered with his hand till he were gone by) he cryed, Exod. 34. 6. IEHOVAH, IEHOVAH, the mighty God, mercifull and gracious, long suffering, and full of kindnesse and truth, pre­seruing kindnesse for thousands, forgiuing iniquity, and rebelli­on, and sinne, by no meanes freeing the guiltie, visiting the ini­quity of fathers vpon children, and vpon childrens children to the third and fourth Generation. All which, and whatsoe­uer notes of his glory else, scattered here and there, in the whole Volume of the Scriptures, or shining euery-where in the large Volume of the Heauens, are many times com­prehended in one onely word, as Iah, Iehouah, or Ehieh, (that is to say, I am) as if you would say, Being or perfection it selfe. For these three (comming from the same [...] root, and being in effect but one) are that essentiall and proper name of God, whereby he calleth himselfe, when he would paint out▪ men the excellency of his Nature, and distinguish it from all other things that are in Heauen, or vpon the earth, or vnder the earth. So Exod. 3. 13, 14, 15. vnto Moses, [Page 8] asking him, When I shall say vnto them, The God of your fathers hath sent me vnto you, and they say to me, What is his name? what shall I say to them? IEHOVAH answered MOSES, EHIEH ( or I am) for I am. And he said, Thus shalt thou say to the Children of Israel, EHIEH (that is, I am) hath sent me vnto you. Againe, God said to MOSES, Thus shalt thou say vnto the Children of Israel, IEHOVAH the God of your fathers, the God of ABRAHAM, the God of ISACK, and the God of IACOB hath sent me vnto you. This is my Name for euer, and this is my Memoriall vnto all Ages. Of the other, we reade, Psal. 68. 5. Exalt him for his Name IAH.

It is most certaine, that Plato in his Dialogue, en­tituled Cratylus the name of a thing (if it be rightly giuen) serueth to set out the true nature & proper­ty of the thing, wherein consisted a great part of that wisedome which was in Adam, who Gen. 2. 19. gaue apt and fit names to all the Beasts of the Field, and to all the Fowles of the Ayre, according to their quality and condition: much more is the same to be thought of, this Name which the most wise God taketh to him, and is neuer giuen to a­ny Creature, Man, nor Angell, to Temple, Sanctuary, nor any holy place else, not so much as in a Sacramentall sig­nification, if the places seeming to serue for that purpose be rightly skanned. These words therefore doe truly and perfectly comprehend that backe part of his, or [...]. Rom. 1. 19. whatsoe­euer may be knowne of God, so farre as our slender capa­city is able to reach. For first, hereby appeareth that all that is, is in him subsistence, life, vnderstanding, will, ho­linesse, happinesse, and whatsoeuer else: all proper to him, all his, and commeth from him: all essentiall vnto him, and of his nature: all infinite, eternall, and vnchangeable. Or to speake more plaine, in that he is Being, first, he must needs haue in himselfe the very life, soule and perfection of all things that be, subsistence, life, vnderstanding, will, ho­linesse, happinesse, and whatsoeuer else. Secondly, all this hee hath infinitely, for what can bee imagined, where Being should be excluded? Thirdly, nothing is in him but essentiall and of his nature, for all is his Being. Fourthly, [Page 9] how can being it selfe otherwise be, then of and from it selfe? Fiftly, Being can neuer leaue to bee, nor haue begin­ning of his Being, and therefore is eternall. Lastly, it is not possible that any thing should bee, whom Being doth not make to bee. In briefe, God is being, life, vnderstan­ding, will, holinesse, happinesse, essentially, infinitely, eter­nally, causally, to himselfe and others. And so doth the Apostle at once expound all those names, when hee saith, Rom. 11. 36. For of him and by him, and to him are all things.

But this needeth some larger explication. Therefore it shall not bee amisse, more particularly to deduce these things, and to shew from point to point what this Being or Perfection doth include. In a word, it sheweth, that he hath all good and perfect things in a most perfect and incom­municable manner.

The good and perfect things I meane are of two sorts, first, those, without which the creature cannot bee perfect. Of which kind are these three:

1. A being which God is Reuel. 1. 4. said to haue, that he may be Signifieth a nature. knowne to bee a thing truely and indeed subsisting, and in that respect is opposed, aswell to the imaginary course of nature, which some prophane men haue made a god, as to the Idols of the Gentiles, which the Scripture calleth Amos 2. 4. [...] lyes, Ier. 10. 15. [...] Acts 14. 14. [...]. vanities, and 1. Cor. 8. 4. things of nothing. But principally hee is said to Be, because hee both hath his being of himselfe, and giueth being to all other things, and namely, to his Word, aswell of promise, as of threatning, of iudgement, as of mercy, which hee effecteth and causeth to come to passe. This is it he meaneth, Exod. 6. 3. I appeared indeed to ABRAHAM, ISACK, and IACOB, in the name of the mighty One, all sufficient, but by my Name IEHOVAH, was I not knowne of them: That is, I did not make my promises indeed exist vnto them, for otherwise both they knew the Name Iehouah, Gen. 15. 8. called vpon it, and Gen. 13. 18 & 26. 25. built Altars to Ieho­uah, and hee himselfe Gen. 15. 7. & 28. 13. by that Name sealed vp the faith and certaintie of his promises. For this cause it is, that in Ezech. 5. 17. Ezechiel, threatning the famine, the beasts and other [Page 10] plagues, hee giueth credit to it by that Name, I IEHO­VAH haue spoken it, and in the seuenth Ezech. 7. 27. Chapter shutteth That hath all good and per­fect things in a most perfect and incommu­nicable man­ner. The perfect things in God. Beside life. vp all his threatnings with this, That they may finde by ex­perience, that I am IEHOVAH. But most notable is that of the thirtieth of Ieremy, where in one Chapter the Lord three and twenty times repeateth this Name of purpose, to assure the peoples hearts of those comfortable and gol­den promises that he maketh vnto them in that place.

2. Life: Eccl 9. 4. for better is a liuing Dogge then a dead Lyon. But when wee speake of the life of God▪ wee meane not onely that hee doth truely and properly by himselfe and of his owne nature liue, (and therefore is called the Psal. 83. 2. & in many other places. liuing God, and that forme of swearing so often vsed, as IEHO­VAH Ier. 5. 2. and elsewhere. liueth, which in Deut. 32. 40. Deuteronomie he himselfe ta­keth vp, For I lift my hands to Heauen, and say, that I liue for euer. And in another Ier. 12. 16. place maketh it the proper note of his people, to sweare by his Name, IEHOVAH li­ueth) but that from him proceedeth life vnto all his crea­tures. As it is said, Act. 17. 28. In him we liue and mooue, and againe, Act. 17. 25. He giueth to all life and breath through all things, that is, to all his creatures. And in both these respects, it is that hee is said to haue life in himselfe, Iohn the Ioh. 5. 26. fifth, As the Father liueth by himselfe, yea, to Ioh 5. [...]0. bee life it selfe, and Deut. 30. 20. Hee is thy life and the length of thy dayes: Againe, in the Psal. 30. 10. Psalmes, With thee is the fountaine of life: whereby it ap­peareth that this is proper vnto God.

3. Vnderstanding and will: for as the Psal. 94. 9. 10 Psalmist maketh Vnderstāding, his dispute. The Planter of the eare, should not he heare? or the framer of the eye, should not he behold? hee that teacheth know­ledge, should not he vnderstand? and of his will we read: Dan. 4. 25. All And wil (with­out which no perfection can bee) the inhabitants of the earth are counted as nothing, but he doth according to his will in the Host of Heauen, &c. among the dwellers of the earth, neyther is there any that can restraine his hand, or say to him, What doest thou? As if he should say, They haue no will at all to speake of, in respect of his. And Iam. 4. 13. Iames worthily reprehendeth those that say, To day and tomorrow we will goe, &c. whereas they should say, If the Lord [Page 11] will. Shewing, that vpon his will dependeth the will of all his creatures. As the Apostle saith, In him Act. 17. 18. wee liue and mooue. So that he only is [...], onely hath a most ab­solute freedome of will moouing the will of all his crea­tures, and his owne moued of none, whose will no power nor force can hinder: for who, saith the Apostle, Rom. 9. 19. hath resisted his will? But contrariwise, he himselfe doth hinder the wil of euery creature, as hee doth of the Angels and Deuils, be­ing otherwayes mighty creatures; whereof more shall be spoken, when we come vnto his prouidence.

Of the second sort are those two things (wherein wee are Holinesse and Blessed­nesse. place the goodnesse and perfection of the most excellent creatures,) Holinesse and Blessednesse.

Holinesse comprehendeth both the purity of his whole Holines is the purity of his nature, nature, and the righteousnesse of all his wayes. Habac. 1. 13. Thou art pure of eyes, saith the Prophet, so as thou canst not behold ini­quity. And in Esay 6. 3. Esay, the glorious Soraphins cry, Holy, holy, holy IEHOVAH of Hostes.

Of the righteousnesse of his wayes, louing Holinesse from whence commeth a righteousnesse in al his waies. and righteousnesse and whatsoeuer good is, and contrari­wise hating sinne and vnrighteousnesse, and whatsoeuer naught is, the Psalmist Psal. 45. 7, 8. speaketh, coupling them together. Thou louest righteousnesse, and hatest iniquity: of each part he saith, Psal. 11. 1 [...]. The righteous God loueth righteousnesse: and againe, Psal. 5. 5, 6. Thou art not a God that taketh pleasure in wickednesse, with thee no euill shall dwell. Thou hatest all the workers of Ini­quity.

Both these parts our Sauiour seemeth to note in God, when in one Ioh. 17. 11. 25 Prayer he calleth him first, Holy Father, and then Righteous Father. And as God is most absolutely good, so this goodnesse in all the parts of it is proper vnto him, in that hee hath it of himselfe, and is the Fountaine from whence it floweth into other. Mat. 19. 17. None is good but God onely.

Therefore, in the Law was written vpon the High Priests Bonnet, Exod. 39. 30. Holinesse is IEHOVAHS, and it is the voyce Reuel. 15. 4. of holy Angels: yea, the Song of Moses, the [Page 12] Seruant of GOD, and of the Lambe, that God onely is holy.

The righteousnesse of God is to be seene in foure chiefe Specially seen to vs in foure chiefe and principall ver­tues, which in the Scripture you shall find for the most part, to goe by couples or payres. and principall vertues, that haue respect vnto his reasona­ble creatures, in the Scripture you shall finde them for the most part to goe by couples or payres.

The first couple is [...] The first cou­ple are Kind­nesse & Truth. kindnesse and truth specially to his Church, Exod. 34. 6. IEHOVAH, IEHOVAH, &c. aboun­dant in kindnesse and truth. Psal. 25. 10. All the paths of IE­HOVAH, are kindnesse and truth to them that keep his Coue­nant and his Testimonies. Pro. 3. 3. Kindnesse and truth let them not forsake thee: and againe, Prou 14. 22. Kindnesse, in being ready to bestow all good things. Kindnesse and truth shall be to them that imagine good.

Kindnesse is that whereby hee is ready to bestow all good things.

The kindnesse of God offereth it selfe to bee considered for the most part in these degrees. First, his long suffering, whereby he is slow to wrath, and goeth (as it were) with a leaden heele vnto punishment, and neuer is a God So the Iewish Rabbines in their language elegantly say that God ne­uer is [...] till he can no longer bee [...] of ven­geance till he can no longer be a God of patience. So saith the Apostle, Rom. 2. 4. That God sheweth forth the riches of his patience and long sufferance to this end, that the kindnesse of God might lead vs to Repentance.

And 1 Pet. 3. 20. Peter giueth, as for a most cleere Looking-glasse to behold this long sufferance of God in, both his long patience and wayting for of amendment in the dayes of Noe, whilest the Arke was preparing, an hundred and twenty yeeres, and 2 Pet. 3. 9. his forbearing to destroy the World. Now, to the end that none of his may perish, but all come to Repentance.

Secondly, His bounty and goodnesse, giuing liberally all good things, as the Psalmist saith, Psal. 145 9. IEHOVAH is good to all, and his kindnesse is ouer all his workes. And againe, Psal 36. 7. Thou IEHOVAH preseruest men and beasts.

Thirdly, and specially, in his grace and fauour, where­by he bestoweth all these things, without respect of our worthinesse or vnworthinesse, as our Sauiour, Mat. 5. 45. [Page 13] teacheth vs to behold in the ordinary and daily course of things. Hem [...]keth the Sunne to rise on the euill and the good, and raigneth on the iust and the vniust.

Truth is the faithfull performance of whatsoeuer hee Truth, faith­fully to per­forme what­soeuer he spea­keth. speaketh, whether he promise good, or threaten euill. A vertue, then the which, none can more beseeme the God­head: for as the Iohn 8. 44. Deuill is a Lyar from the beginning, and the father of lyes; so is God the Author of all Truth, yea, Truth it selfe, and true for euermore: True in his words and promises, without subtilty or guile, true in the accom­plishment and performance, without colouring or deceit. He speaketh, and it is; promiseth, and it commeth to passe; threatneth, and it taketh effect. Psal. 89. 33, 34. 35. I will not alter (saith the Lord) that which is proceeded out of my lips, nor falsifie my faith. Titus 1. 2. Nay he cannot lye, because hee 2. Tim. 2. 13. cannot deny himselfe. So naturall it is vnto himselfe to bee Truth it selfe. There­fore he is called, The Psal 31. 6. God of Truth, The Esay 55. 16. God of Amen. What is that else, but such a God, as is alwayes one, and the same, true in his words, firme in his promises, certaine in his performance? Whereupon the Rom. 3. 4. Apostle cryeth out, Let God be true, and all men lyars.

The other couple are [...] Iustice and Mercy, flowing from The other couple are Iu­stice and Mer­cy flowing from the for­mer. the former: both specially seene in the sauing or destroying of men and Angels. Psal. 116. 5. IEHOVAH is gracious and iust, and our God is mercifull, Psal. 14. 5, 7, 8. The memo­riall of thine abundant goodnesse they shall powre out, and thy Iustice they shall sing, that IEHOVAH is gracious and mer­cifull▪ &c.

Iustice is that whereby he rendreth to euery one accor­ding Iustice to ren­der to euery one his due. to his workes: for else, Rom. 3. 6. as the Apostle reasoneth, If there were vnrighteousnesse with God▪ how could God iudge the World? Therefore as a most righteous Iudge, hee seuere­ly punisheth the workers of iniquitie, and graciously re­compenceth those that feare him▪ with that free reward which he hath promised. So saith 1. Pet. 1. 7. Peter, that without re­spect of persons hee iudgeth euery one according to his workes. And Ier. 51. 56, IEREMY, The Lord that recompenceth, shall surely [Page 14] recompence. It is iust, saith 2. Thess. 1. 6, 7 PAVL, with God, to render trou­ble to them that trouble you, and to you that are troubled, rest with vs at the Comming of Iesus Christ. And againe, Rom. 1. 8. The wrath of God reuealeth it selfe from Heauen, against all vn­godlinesse and vnrighteousnesse of men. But of himselfe hee saith, 2. Tim. 4. 8. There is layd vp for mee a Crowne of righteousnesse, which the Lord, that righteous Iudge, will render vnto mee in that Day. And 1. Iohn 1. 9. IOHN, If we confsse our sinnes, God is faith­full and iust to forgiue them, because of his promise sake.

Mercy is that, whereby hee helpeth out of misery, Mercy, in be­ing ready to helpe in time of neede. whomsoeuer it pleaseth him. As hee saith to MOSES, Exod. 33. 19. I will be gracious, to whom I will be gracious, and I will haue mer­cy, on whom I will haue mercy. And the Lament 3. 22 Prophet in the La­mentations, It is the wonderfull kindnesse of IEHOVAH that wee are not consumed, for his mercies fayle not: yea, hee way­teth, as the Prophet speaketh, Esay 30. 18. to shew mercy to vs, being full of compassion in all our miseries and necessities. Psal. 46. 2. A helpe in affliction very ready to be found, as the Psalmist saith. Thus he tempereth his mercy with his Iustice, as it were water to allay the heate of his burning wrath. A vertue that aboue all other he appropriateth to himselfe, and ta­keth as it were most pleasure in: Neyther doth hee so oft call himselfe a iust and righteous, as hee doth a gracious and mercifull God. Therefore, beside his patience and long sufferance inuiting vs to Repentance, hee doth hum­ble himselfe, as it were, to mens infirmity, vsing all the meanes and helpes whereby our coldnesse may bee quick­ned, and our affections stirred vp to seeke him. To this end hee giueth vs his Word and Sacraments, confirmeth the same by couenants, promises, othes and miracles, pulleth vs vnto him by chastisements and corrections, censures and admonitions. To conclude, hee spareth nothing that may serue for our good. And when all this preuayleth not, when none of his disciplines and instructions is able to bow our stony hearts, nor to make them fleshle and soft, that needes hee must proceede to Iudgement, Abac. 3. 2. yet both in his wrath he remembreth mercy. And where mens obstina­cie [Page 15] makes that there is no place for mercy, hee punisheth, as it were, vnwillingly; and Lam. 3. 33. against his heart Ezech. 18. 23 delighting in no mans destruction, nor taking pleasure in the death of a This is the holinesse of God, and his righteousnesse comming from it. Blessednesse is his all-suffici­ency of things that make one happy, Sinner, but rather that hee may returne from his wayes and liue: for I speake not yet of that which is peculiar to his Church and chosen Children, towardes whom his Loue doth without all comparison infinitely excell: but what­soeuer commeth that way to vs from the fauour of GOD reconciled in his Sonne, is to be handled in another place.

The Blessednesse of God, is his all-sufficiency of things that make one happy, wanting nothing that is good, ha­uing nothing that is euill: for 1. Iohn 1. 5. he is light, and darknesse in him there is none at all. And standeth in Kingdome, and Power, or Glory. Kingdome, is his soueraign­ty of comman­ding whatsoe­uer he will.

It standeth in three Iohn in the Reuelation, Reuel. 1. 6. and Peter in his first Epistle, 1. Pet. 4 11. and 5. 11. re­duceth them to two [...], (vnder which they compre­hend Soue­raignty and Power, the word signify­ing both) and [...], glory. things, which our Sauiour in the conclusion of the Lords Prayer attributeth vnto God, to magnifie and set forth his most absolute and perfect blessednesse.

First, Kingdome, which is his soueraignty of comman­ding whatsoeuer he wil; 1. Tim. 6. 15. Power, his a­blenesse to doe whatsoeuer he commandeth. Being the King of Kings, and Lord of Lords.

Secondly, Power to doe what hee commands: where, if there were no more but that he is called Almightie, it were sufficient to declare the Infinitenesse of his power; but there lacke not also cleere and expresse testimonies: As where it is said, Psalme 145. 3. His greatnesse cannot bee sounded: that is, none can reach the bottome of it: And in Luke 1. 37. LVKE, No­thing is impossible with God. That also of our Sauiour Christ, Matth. 20. 26. With men this is impossible, but with God all things are possi­ble. For hee that can worke any Miracle eyther in the height or in the Deepe, in Heauen aboue, or in the Earth beneath, or wheresoeuer else (as to conuince Achas infi­delitie, hee willeth him Esay 7. 11. which of these wayes hee would, to aske a signe) how can any thing be impossible vnto him, or how is not his power endlesse? Therefore it is possible for him, he is able to doe infinitely aboue that hee doth or will doe. Matthew 3. 9. I say vnto you, God is able of these [Page 16] stones to raise vp children to ABRAHAM. Marke 14. 36. Abba Father, all things are possible with thee.

But here wee must take heed, lest ascribing in words power vnto GOD, wee take indeede his true power from him: as they doe, which, in stead of power, attribute to him things of weaknesse and infirmitie; and in stead of omnipotency, things of impotency. Such are all those which are contrary to his nature and perfection: for Titus 1. 2. hee cannot lye, as the Apostle saith, Hee 2. Tim. 2. 13. cannot deny himselfe: Iam. 1. 13. he cannot be tempted of euill. Ier. 10. 7. IEREMY speaking of his mighty power, which maketh all Nations to stoope and doe him reuerence, saith, that the same resteth in him. Whereby he doth not obscurely giue to vnderstand, that this is proper vnto God, which the 1. Tim. 6. 15. Apostle more plain­ly vttereth, calling him the onely Potentate. Therefore the Psalmist Psal. 89. 14. saith, Thine is an Arme with strength: Appro­priating it to him: And Psal. 18. 32. againe, Who is Goa but IEHO­VAH? and there is no Rocke but onely thou. And the Lord in Esay 44. 3. ESAY, Is there any God besides me? Ʋerily there is no Rocke: I know not any.

Thirdly, Glory, that comprehendeth all the excellencies Glory compre­hendeth all the excellen­cies of his na­ture. As Wisedome and other gra­ces of the minde. of his nature: As

First, Wisedome and all the graces of the minde, both knowledge for the sound vnderstanding of things, and counsell whereby rightly to iudge of them as the Pro­phet Psal 136. 5. saith, Iehouah made the Heauens by vnderstanding. Ier. 51. 15. IEREMY also in like manner. He established the inhabited World by his Wisedome, and by his vnderstanding stretched out the Heauens. And Iob. 28. 25. IOB, He sitted the Ayre by waight, and ballanced the Water by measure: that is, hee ordered all his Creatures in weight and measure most wisely. And both these hee not onely hath, and that in an infinite measure, but the same are also proper and peculiar vnto him. So it is in the Prouerbes, Prou. 8. 14. Mine is counsell, and wisedome is mine. And in Iob. 12. 13. IOB, With him is wisedome, his is counsell and vn­derstanding. The Rom. 11. 33. Apostle to the Romanes notably setteth forth the Infinitenesse of them both; O the depth of the [Page 17] riches both of the wisedome and knowledge of God, how vn­searchable are his Iudgements, and his wayes past finding out! DAVID Psal. 147. 5. also in the Psalmes, There is no number or mea­sure of his vnderstanding. And when all things past, pre­sent, and to come; when the most inward and hidden corners of mens secret affections are knowne vnto him: and as it were numbred before him; Heb. 4 13. When there is no­thing created which is not manifest in his sight, but all things are naked and open to his eyes: must it not needes follow, that this knowledge of God is infinite? and as it is infi­nite, so none but he can challenge it: For he onely is Rom. 16. 27. 1. Tim. [...]. 17. Iude verse 25. wise, 1. Ki [...]. [...]8. 9. onely knoweth the hearts of the sonnes of men: Hee alone hath the honour of fore-knowing things to come, where­by, as by a most certaine and infallible note, hee setteth forth himselfe to be discerned from all false gods, Esay 44. 1, 2, 3. I am the first and the last, and besides me there is no God: For who, as I, declareth, and vttereth this before, or ordereth this vnto mee, since I haue set an euerlasting people, that the signes and things to come might bee vttered vnto them? Haue not I from that time vttered it vnto thee, and declared it, and you are my Witnesses? Is there any God but mee?

• 2. Strength.
  Strength. Comelinesse and beautie. Graciousnes, or an amiable and louely nature. A complete furniture of riches, honor, and of all kind of pleasures & delights.
• 3. Comelinesse and beautie.
• 4. Graciousnesse, or an amiable and louely nature.
• 5. A complete furniture of Riches, and of all kinde of pleasures and delights.

God thus garnished and beset with whatsoeuer perfe­ctions the heart of man can thinke, yea, infinitely aboue that, that men or Angels are able to conceiue, is alone happy and blessed, as the 1. Tim. 6. 15. Apostle calleth him, That bles­sed and onely Potentate. Foolish men place happinesse in the good things, as they terme them, of body, mind, and fortune. In all these, how doth the Lord excell, but after his owne, that is, a heauenly and vnspeakable sort▪ A Bo­dy is commended by these two qualities, if it bee strong and faire. Psal. 93. 1. Iehouah, saith the Psalmist, is clothed with [Page 18] glory, he hath girt himselfe with strength. Againe, Psal. 96. 6. Glory and comelinesse is before him, strength and ornament in his San­ctuary.

In another Psal. 104. 1. place, he cryeth out, O IEHOVAH, thou art exceeding great, thou hast clothed thy selfe with comeli­nesse and beautie, couering thy selfe with light, as with a garment. If any thing in the World be glorious and beau­tifull, the Sunne, the Moone, the Starres and heauenly Planets are so without comparison. But Looke vp, saith Iob 25. 5. Bildad, in the Booke of IOB, euen vnto the Moone, and it doth not shine, yea, the Planets are not pure in his eyes: that is, are exceeding darke, if they bee compared with him. Notable is that of ELIHV, Iob 37. 20, 21. Men cannot abide to looke vpon the Sunne, when the golden light commeth from the North; but in God there is a more reuerend kind of glory. To conclude, he is [...]. the strong God, who 1. Tim. 6. 16. alone hath im­mortality, and onely is Rom. 1. 23. 1. Tim. 1. 17. incorruptible, or not subiect to de­cay. A thing that falleth not into any Body or nature besides, by it selfe, and of it selfe. What of the goods of Fortune (fondly so called) where Honour and Riches haue the preeminence? Phil. 2. 6. He is rich, Gen. 17. 1. all-sufficient, the posses­sor Gen. 14. 22. of Heauen and Earth: needing nothing, but hauing all things, & ministring abundantly vnto those that need. Psal. 24. 1. The Earth is the Lords, and all that doth replenish it. Mine, saith Hag. 2. [...]. he, is Gold, and Siluer is mine. Ps. 50. 10, 11. Mine is euery beast of the Forrest, and the Cattell vpon a thousand Hils. I know all the Birds of the Mountaines, and the wilde Beasts of the field are mine. This is hee, whom men and Angels honour, worship, adore; yea, the Deuils them­selues with trembling are forced against their wils to magnifie, and the proud Psal. 66. 3. [...]. enemie counterfeits a subiection. Therefore, also his Name is great, and he is famous throughout the World. And if pleasures come in­to this account, the Psal. [...]8. 5. [...] triumphall Chariot whereon hee ri­deth, is sweetnesse and delight it selfe, comelinesse Psal. 96. 9. carryeth the Mace before him, and Psal. 16. 11. at his right hand are pleasures for [Page 19] euermore. Yea, what Psal. 17. 5. is our blessednesse else, but to see him face to face? And when as ioy Esay 35. 10. and gladnesse, mirth, and singing, are the portion of his Children: What shall wee thinke his fulnesse to bee? But in the vertues of the minde, how hee glittereth and shineth! Theoricke, pra­ctike, Morall, Intellectuall, of the vnderstanding, and of the will. No ignorance can mis-lead him: no affection can disquiet him: no passion can lay hold vpon him: with Prou. 8. 14. Iob. 12. 13. him is counsell and wisedome, his is knowledge and vnderstanding, hee is wise in aduising, iust in decreeing, mighty in the executing of his counsels. As for Holi­nesse, Mercy, Truth, Kindnesse, they take vp their dwel­ling in him; yea, his very nature is nothing else but the perfection of them all. But doth this blessednesse of God rest onely in himselfe, and reacheth it no farther? Yes ve­rily, hee is not onely in himselfe, and of himselfe, and by nature blessed, but he is the Fountaine of blessednesse to other. Hee Psal. 32. 1, 2. maketh blessed by giuing righteousnesse, forgiuing sinnes through his Sonne, purging the consci­ence, sanctifying the heart vnto obedience. Finally, by making men and Angels partakers of his most gracious and blessed presence in Heauen: To him bee honour and prayse for euer.

Wee haue hitherto spoken of the good and perfect These are the perfect things themselues. His perfect & incommunica­ble manner of hauing of them, is Infi­nitenesse and Eternitie. Infinitenesse, whereby he is without cir­cumscription. things that are in God, His perfect and incommunicable manner of hauing of them, standeth in infinitenesse and eternitie. Both of them such as no man nor Angell is ca­pable of, nor can be communicated to any creature.

By infinitenesse, I meane an vnmeasureable Power, Wisedome, and Glory, Goodnesse, Greatnesse, fil­ling Heauen and Earth, and being euery-where present, within and without the World, whereof there bee many euident testimonies in the Scripture: Ieremy 23. 25. Doe not I fill Heauen and Earth, saith IEHOVAH? Psal. 139. 7. Whither should I go from thy Spirit? or whither should I flye from thy presence? If I should climbe the Heauens, thou art [Page 20] there, or lay my bed in the Graue, behold, thou art present. If I should take the wings of the Morning, and dwell in the vtter­most part of the Earth, euen thither should thy hand lead me, and thy right hand lay hold vpon mee, Esay 66. 1. Heauen is my Throne, and the Earth is my Footstoole. As for those places of Scripture, where God is said to remooue from one place vnto another, as Genes. 11. 5. IEHOVAH went downe to see the Citie and the Towre which the sonnes of men had built: and Genes. 18. 21. IEHOVAH said vnto A­BRAHAM, Because the cry of Sodome and Gomorrah is ve­ry much, and because their sinne is very great, I will go downe to see, whether according to the cry that is come vp vnto mee, they haue done things worthy of destruction, if not, that I may know: This and whatsoeuer like, is spoken after the manner of men, to discend to our capacitie, not that truely and pro­perly there is any change of place in God. GOD there­fore is is all places at once, not onely by his vertue and power, but in his whole infinite essence; yet wee must not imagine grosely of him, to thinke that eyther he is mixed with the Creatures (for that is contrary to his most per­fect, single nature) or that by the filth and contagion of the creature himselfe can be polluted: (for that is contrary to his most perfect holy nature:) but in such a sort hee is present, as is heauenly and spirituall, and incomprehensi­ble. And albeit, by nature we seeke God in the Heauens, and our Sauiour Christ hath taught vs to say, Our Father which art in Heauen, that is not in respect of his essence; and as I may say, of his very presence, that hee is rather in Heauen then in Earth, or dwelleth rather in his Church, then in prophane Synagogues; in the hearts of his Saints, then in the wicked: but in respect of his working, and more speciall grace, or of the cleerer manifestation of his glory, as he saith, Esay 66. 1. In Heauen is my Throne. And the Prophet Psal. 29. 9. DAVID, In his Temple hee vttereth all his glo­rie. And that this euery-where-presence doth onely be­long to God, appeareth in that by this note, hee differen­ceth [Page 21] himselfe from all other Creatures. For when hee saith, Ier. 23. 23. Doe not I fill Heauen and Earth? he meaneth, that none other doth so. It is to bee obserued, that hee saith there, Am I a God neere at hand (saith IEHOVAH) and am I not a God farre off? Doe I not fill Heauen and Earth? As if hee had said that, which none but God can challenge. God therefore is onely Infinite: Hee onely is that Circle, whose Center is euery where, and Circumference no where, who alone Esay 40. 12. measureth the Waters in his fist, and counteth the Hea­uens with a spanne. As the Prophet would haue vs to vn­derstand, when he setteth the same, as a spell to any what­soeuer, that foolish men shall dare to make like vnto him.

From this infinitenesse of God, three The Anthro­pomorphites, because the scripture spea­keth of the eies of God, his hands, feet, & other parts, (& likewise, of his Loue, Anger, Hatred, & such like) imagined God to haue truly and pro­perly, Limbes, and parts of a Body, and the passions & af­fections of a man: whereas these things are spoken out to our capaci­tie, who can­not conceiue how the acti­ons, which God is said to doe, can be performed, without such helpes: not that truely and properly there are any members or passions in God. And therefore of a most sin­gle nature (that whatsoe­uer is in God, is God him­selfe,) things may bee learned. First, The sin­glenesse of his nature, admitting no qua­lity or other accident, for in that which is infinite, how can there any thing haue place, that is not of the essence? GOD therefore hath neither composition nor di­uision, parts, or members, passions or affe­ctions, or other accidents, but whatsoeuer is in God, is God himselfe, which is the meaning of our Sauiour Christ, when he calleth Iohn 4. 24. him a Spirit: not as if he were a Spi­rit, of like nature as the Angels are, or the soules of men, for that were most erroneous and blasphemous for to thinke: but because Spirits haue a most single and vnmixed na­ture: vnder the same word, hee representeth vnto vs that most single and spirituall es­sence of GOD, which of all things in the World the Spirits come neerest to. Now, that both this holinesse, and all other the good things whereof wee haue heard, are [Page 22] of the very nature of God, the Scripture giueth vs to vn­derstand when it calleth him, Light, Charity, Eternity, &c. and when he himselfe speaking of his very nature and es­sence, saith to MOSES, Exod. 33. 19. I will make all my goodnesse to passe before thy face, for this cause it is, that in that most glorious description of himselfe, Exodus 33. before hee come to the particular vertues of Power, Goodnesse, Iu­stice, hee setteth in the fore-front this name Iehouah, say­ing, IEHOVAH, IEHOVAH, the mighty God, merci­full, &c. And why doth he so? Both to stirre vp Moses vnto due reuerence and humiliation, before the presence of his Maiestie, and withall to shew, that as hee is Ieho­uah, that is, of himselfe, and in his most single essence, he is Omnipotent, Mercifull, Iust, &c. yea, that his very na­ture is nothing else but Power, Mercy, Iustice, &c. No­table is that place of the Prophet ESAY. Esay 43. 25. I, euen I am he that blotteth out thy rebellio [...]s for my else. He saith not, For my Mercy, but, For my selfe, to teach vs that his Mer­cy, and his Goodnesse is himselfe, and consequently, all essentiall in him, and nothing accidentall. Therefore, he can neyther be tempted of euill, nor be the author of it. So saith Iames 1. 13. IAMES, Let no man when he is tempted, say, I am tempted of God, for God cannot bee tempted of euill, neither tempteth he any man. And PAVL, 2. Tim. 2. 3. Though we beleeue not, yet he remayneth faithfull, hee cannot deny himselfe. And to TITVS, Titus 1. 2. God that cannot lye. Againe, it followeth from hence, that his will is the rule of all goodnesse, a thing being therefore good and holy, because he willeth it, not willed of him because it is good and holy. The Apostle teacheth vs that Lesson, Rom. 9. 22. What if God, willing to shew forth his wrath, and to make knowne his power, hath suf­fered, &c. As if he should say, What hast thou, ô man, to say against it, if it be his will and pleasure? This also doth our Sauiour shaddow in the Parable, Matth. 20. 15. Is it not lawfull for me to doe what I will with mine owne?

The other two things to bee inferred from the infinite­nesse of God, are:

First, That he is inuisible by the eyes eyther of the Bo­dy And therefore also inuisible, or the minde, as the 1. Tim. 1. 17. To the King e­uerlasting, im­mortall, inuisi­ble, Col. 1. 15. who is the image of the inuisible God, Heb. 11. 1 [...]. for he continued constant, seeing as it were him that is inuisible: And incom­prehensible. Scripture in many places ter­meth him: whereupon it is said, 1. Tim. 6. 16. That hee dwelleth in light, which none can haue accesse vnto.

Secondly, that he is altogether incomprehensible of his creatures. So true it is which Iob 26. 14. Eternity, whereby he is without be­ginning, or ending. And therefore of himselfe and vnchange­able. Iob once spake, How small a little piece doe we heare of him?

Wee come to the Eternitie of God, whereby hee is without beginning and ending, and therefore of himselfe, and vnchangeable: for eternall wee call that, that hath neyther beginning of dayes, nor end of life; but remay­neth for euer one and the same, not subiect to any change. As Melchisedek and his Priest-hood are typically set forth, Heb. 7. 3. Such a one in truth, doth the Scripture declare God to bee. That hee is without beginning, ap­peareth, Psal. 93. 2. Thy Throne is established before any time. Thou art from euerlasting, Heb. 1. 2. The Apostle saith, he made all Ages, and the times, and courses of all things. Now hee that is the Maker and Beginner of Time, must needs himselfe be before all Time, for which cause hee is called, 1. Tim. 1. 17. The King of all Ages, and courses of Time. That he hath no end, Moses Exod. 15. 18. declareth in that Song, IEHOVAH shall reigne for euer and euer. Therefore he is called 1. Tim 1. 17. the im­mortall GOD, who neuer perisheth, or commeth to any end, and is said 1. Tim 6. 16. alone to haue immortalitie: of them both Dauid Psal 90. 2. saith, Before the Hi [...]s were framed, or thou haddest fashioned the earth, and inhabited the World: to conclude, from euerlasting to euerlasting, thou art the mighty God.

The vnchangeablenesse of his nature, remayning al­wayes one and the same without alteration, is set forth, Iames 1. 17. when hee saith, that with him is neyther change nor shaddow of turning: and Malach. 3. 6. I am IEHOVAH, and doe not change. All this the word Ehieh doth include, being as much to say, as I am or I will bee. When therefore the Lord saith, that hee is or will bee, hee meaneth that hee is without change, and so will continue [Page 24] euer: for I am or I will be, sheweth that hee is the cause of his owne being, and therefore without beginning. To which word, Iohn Reuel. 1. 8. in the Reuelation alluding, calleth him Alpha and Omega; that is, the first and the last, hee that is, and that was, and that is to come, and Esay 44. 6. Thus saith IEHOVAH, I am the first, and I am the last. Yea, 1. Sam. 15. 29. he is called Eternity it selfe, for he that is the Eternity of Israel, will not lye, &c. In the 102. Psalme, all three are ioyned together, first, propounded in generall, Verse 25. Thy yeeres are from generation to generation: then distinguished by his parts. The being before all time, Verse 26. Thou wast before thou diddest found the Earth, and the worke of thy hands the Heauens. The continuing for e­uer, Verse 27. and the latter end of the 28. They shall pe­rish, but thou remaynest, they all waxe olde as a garment, but thy yeeres shall not faile. Last of all, his immutable nature, in the rest of the 27. and 28. Verses. As a vesture shalt thou change them, and they shall be changed, but thou art (or continuest still) the same. Neyther doth it hinder, that which we haue said of the vnchangeable nature of God, that hee is said in many places to repent him, as Gen. 6. 6. It repented God that he had made man. And Ionas 3. 3. hee is said to be such a one, that repenteth him of euill: for spea­king properly, that is true which Samuel 1. Sam. 15. 29. saith, The eternity of Israel is not as man, that he should repent him. And Rom. 11. 29. PAVL, The graces of God are without repentance. Repen­tance therefore, is for our vnderstanding improperly at­tributed vnto GOD in this sence, that when GOD de­stroyeth that which before hee made, as in that place of Genesis, and 1. Sam. 15. 11. and 16. 1. or bringeth not that iudgement or punishment which he threatneth, as in that of Ionas, and Exod. 33. 14. and infinite other places; he is then termed to repent, because men which change their counsell, or repent them of that which before they haue done, vse the like. The same is to bee said of all the passi­ons or affections attributed to God.

Last of all, the Eternitie of God prooueth that hee is of and from himselfe, the cause of his owne being, and consequently of all good and perfect things that bee. To which purpose, that of IAMES Iam. 1. 17. is a most worthy saying, Euery good and perfect gift cōmeth from aboue from the Father of Lights. Two things he teacheth vs in than speech; one, that in GOD is all perfection, therefore hee calleth him the Father of Light, which is as much or more then if hee said Light it selfe. As where Christ is called Esay 9. 6. the Father of Eternity, it is most Emphaticall; to signifie that hee is E­ternity it selfe, and the author of it. Secondly, hee tea­cheth that this perfection of the God-head, is the cause of euery perfect thing in vs. To conclude, the saying of Iames is in effect no more, but that which the Prophet Dauid Psal. 36. 10. had long before conceiued, Because with thee is the fountaine of life, in thy Light doe we (or let vs) see light: and that from the wel-spring of Gods infinite perfection, doe flow the streames of whatsoeuer perfectnesse is in vs. We need not goe farre to prooue, sith Acts 17. 28. in him we liue, and mooue, and haue our being.

From the Infinitenesse and Eternity of God, both these two things doe follow. First, That to speake truely and properly, God onely hath whatsoeuer things are good and perfect, for he onely hath them from himselfe, all o­ther haue from him, he onely essentially and of his meere nature, in other they be but qualities, ouer and besides their nature: hee onely infinitely, all other but in measure; he onely vnchangeably, all other haue them subiect vnto change. In regard whereof the Scripture saith, that all Dan. 4. 25. the Inhabitants of the Earth are accounted as nothing, Esay 40. 17. before him are nothing: yea, lesse then nothing, that Acts 17. 18. in him we liue, and mooue, and haue our being, and that Deut. 30. 10. he is our life, as if wee in comparison had no life, motion, nor being at all. Further, that hee findeth Iob 4. 18. no stedfastnesse in his Seruants, nor putteth light in his Angels. That Iob. 15. 15. he findeth no stedfastnesse in his Saints, and that the Heauens them­selues, [Page 26] that is to say, those heauenly Spirits, are not cleane in his eyes, meaning, if they bee compared with him. To conclude, that there is none good but God, he onely holy, one­ly blessed, onely mighty, onely wise, onely hath immortality. As of all these particulars, somewhat we heard before.

Secondly, That there is nor can bee but This is it wee meane by Ie­honah, who vp­on all that hath beene said, is nor can be but one. Pagans & hea­thens, men that bring in a multitude of gods, and so vpon the mat­ter make no God at all. one God, for there can bee but one onely thing infinite, one onely to exist of and by it selfe, and to giue existence vnto all other things. Mans nature, because it is imper­fect, doth therefore admit composition, and because it is finite, may in part communi­cate it selfe. Whence it commeth, that Iohn and Peter, and euery singular man differ one from ano­ther in their essence and nature, because the whole hu­mane nature is not, nor cannot bee in each of them, but is part in one, and part in another, and therefore they are many men. But God, because he is a most single and per­fect, and infinite essence, to whomsoeuer hee communica­teth his nature (as hee hath before all times, to his Sonne and holy Spirit) must needes communicate the same whol­ly, and perfectly, and infinitely. So as there can be but one God: for if there be many, one must differ from another in hauing that the other hath not: so can they not be perfect, much lesse can they be perfection it selfe, perfection being that which both is perfect of it selfe, and giueth perfecti­on to all other things. But being many gods, if one should giue perfection to the other, that other were not God. For hee had not his God-head of himselfe, if all had of themselues, none should giue to other: so none of them were God. And infinite how can that be, which is distri­buted among many: for where there be many, all must be circumscribed, because, where one is, there cannot bee the other. But our God is such a one as filleth Heauen and Earth, and cannot be circumscribed, therefore in tra­uelling with a multitude of gods, they bring forth no God at all.

But because, in so high and deepe a point of Christian Religion, we are not to rest vpon naturall reasons: lea­uing them, I come vnto the vndoubted Oracles of holy Scripture: whereby it is most cleerely and euidently con­firmed, Deut. 6. 4. Harken, Israel, IEHOVAH thy Gods (meaning the persons in the God-head) are one Iehouah, or one diuine Essence, Deut. 32. 39. See now that I am he, and there is no God with mee. For who ( Psal. 18. 32. saith the Psalmist) is God beside IEHOVAH? Esay 44. 6. Thus saith IEHOVAH, I am the first, and I am the last, and besides me there is no God. Againe, Esay 45. 5. I am IEHOVAH, and there is none but I, beside me there is no God. And the 1. Cor. 8. 4. Apostle to the Corinths, We know there is no other God but one, for albeit there be that are called gods, both in Heauen and vpon Earth, as there be (in the vaine conceits of men) many gods and many lords, yet to vs there is but one God the Father, of whom are all things: and one Iesus Christ, &c. The same hee inforceth in the Ephes. 4. 5. Epistle to the Ephesians, There is one Lord, one Faith, one Baptisme, one God, and Father of all, &c. which also is a notable reason: For if there were ma­ny gods, there must also be many faiths, one beleeuing in this god, another in that god.

And here the sleights of Satan haue from time to time beene wonderfull, who not able to wring out of mens minds, the opinion of a God so strongly settled in them, hath cunningly abused the World, by bringing in an ima­ginary multitude of gods, bewitching them to worship, partly, fained powers, partly, bare creatures, neglecting the Creatour blessed for euer, Amen. By how much The three per­sons are, each of them, that one Iehouah di­uersly sub­sisting, and are the Father and the Sonne and the Holy Ghost. the more wee are to striue for the holding fast of this Truth, as the Piller of Faith, and ground of all Pietie: howsoeuer it bee a truth, of all other most true and cer­tayne, that there is nor can be but one onely God, for the causes before alleaged, ye the Scripture telleth vs, that in this most simple and single essence there bee three subsi­stences or persons, truely subsisting, whereof euery one [Page 28] is distinct from other, and each hath the whole God-head in him.

The Father which eternally begat the Sonne. The The Father is a Person, which from all eternitie hath begotten the Sonne. Sonne eternally begotten of the Father. The Holy Ghost eternally proceeding both from the Father and the Sonne. And these three Persons, are all one God, or one Diuine Nature.

The Scripture is wont to expresse them vnder the name The Sonne is a Person from all eternitie, begotten of the Father. The Holy Ghost is a Per­son, eternally proceeding from the Fa­ther and the Sonne. of Elohim (gods:) not as if there were more gods then one, but to note the diuers subsistences in the God-head, as you may see, Deut. 6. 4. Esay 54. 5. and in a number of o­ther places, and therefore vseth for the most part to couple it with a Verbe singular. Wee call them Persons, because they are liuing and vnderstanding natures, sub­sisting by themselues, which are the things that make a Person. For first, brute creatures are no persons, because hauing life, yet they want vnderstanding. Secondly, eue­ry person must subsist, that is, bee some one particular thing, as Iohn, Peter, &c. For the whole nature of man wee doe not call a person, but a thing common to many persons.

Thirdly, this subsistence must be by it selfe, neyther the part of another thing, nor sustayned of another thing, as the Soule of a man, whilest it is coupled with the Body, subsisting all that while, not alone, but together with the Body, is not called a person. And so wee rightly say, that the humanity of Christ consisting of a reasonable Soule and Body, as all other men doe, yet in him maketh not a person (as it doth in Iohn and Peter) because it subsisteth not alone, but in the Deitie which supporteth it.

To prooue the Sonne, and Holy Ghost, Samosetan' Ser­uetus, &c make the Sonne and eternall Word of God, a bare Idea, and imaginary thing: The Holy Ghost nothing else but an opera­tion, or moouing, whereby God worketh in his Children: And so rob the Church of the true God, blessed for euer, Amen. to bee persons truly subsisting, indued with Iudgement, will, vnderstanding, and a li­uing [Page 29] nature, not bare qualities or actions, the place of Genesis Gen [...]. 26, is most cleere and subiect to no cauill, Let vs make man according to our Image. God the Father consul­teth not there with his Angels (for the glory of Creati­on he reserueth to himselfe alone, neyther was man made to the Image of Angels, but of God) he speaketh not of himselfe in the plurall number for honour sake: (for that kind of speech you shall not finde so ancient, nor knowne to the former Ages) but he speaketh and consulteth (af­ter his manner which is Diuine, and Spirituall) with his Sonne & Holy Spirit, which, how could it be, if they were not vnderstanding substances?

So in the diuision of Tongues he taketh counsell, Come, Gen. 11. 7. let vs goe downe and confound their speech. This was not with the Angels, but with the Sonne and Holy Ghost: For straightway Moses addeth, So IEHOVAH scatte­red them.

Touching the Sonne, In the beginning was the Word, Iohn. 1. 2. was, that is, truely subsisted, for so is the nature of that word.

How could hee bee the Iohn 1. 18. onely begotten Sonne of God, Col [...]s. 1. 15. borne before any thing was created, if hee were not a liuing person? He that Dan. 9. 13. knoweth all the secrets of his Father, as perfectly, as if they were numbred before him, must not hee needes be wise himselfe, and of an vnderstanding sub­stance? And how can he else be tempted, as Paul 1. Cor. 10. 9. saith, that some of the Fathers in the Wildernesse tempted him? To conclude, what can bee more plaine, then that in the Pro [...] 8. [...]0. Prouerbs, where he is said, before the World was made, to haue beene the daily delight of God, sporting before him, continually, and in Iohn 17. 5. to haue beene glorious with his Father before the World was? Whereunto adde the effects attributed vnto him: he Gen. 32. 4. [...] with Moses, [...] wrestled with Iacob, spake and blessed him, came out from the Father, when he Iohn 16. 18. came into the World, &c.

Touching the Spirit, although wee grant this word to bee often vsed by a Metonymie of the cause; sometimes, for the motions and working of the Spirit in the faith­full, as when 1 Thess. 5. 19. Paul saith, Quench not the Spirit: some­times, for the grace and gifts themselues, wrought by the Spirit, in which sense, Acts 2. 4. the diuersity of Tongues is called the holy Spirit: yet there want not infinite testimonies, to prooue the Spirit properly taken, not onely distinct from the graces which it worketh (which the Apostle doth most 1. Cor. 12. 18. euidently, saying, There bee diuersity of graces, but the selfe-same Spirit) but to bee withall a liuing and vnder­standing substance. Therefore to him is attributed will, (and that a most free and voluntary will) 1. Cor. 12. 11. He distribu­teth to euery one according as hee will: Knowledge. 1. Cor. 2. 11. None knoweth the things of God, but the Spirit of God: Iudge­ment. Acts 15. 22. It seemeth good to the Holy Ghost and to vs, hea­ring and declaring the same to others. Ioh. 16. 14, 15. Of mine shall he take, saith Christ, and declare to you. Againe, Iohn 16. 13. What­soeuer he heareth, he shall speake. And if hee were no liuing and vnderstanding substance, how could hee be grieued, as the Prophet speaketh? Esay 63. 10. They grieued his Spirit. His actions likewise prooue the same. Esay 61. 1. Hee anoynted Christ, sent him to preach vnto the poore, Esay 63. 14. led the people of Israel thorow the Wildernesse. Luke 1. 35. The Holy Ghost (saith the An­gell to MARY) shall come vpon thee, and ouer-shaddow thee: framing and creating out of thy substance, the flesh or hu­mane nature of Christ. Our Sauiour in Iohn calleth him Iohn 14. 16. and 15. 26. and 16. 13. a Comforter: he saith not, comfort it selfe, but a Comfor­ter, that is, a liuing and vnderstanding person, comfor­ting Gods Elect.

The point of their personall subsistence being thus cleered, let vs goe on to that which followeth. There be in all foure, things to be considered, touching these persons.

First, That they are each distinct from o­ther, Sabellius, who as the former, robbeth vs of these persons, but in a more subtill manner. So infinite are the sleights of Satan, who to deceiue and a­buse the world, changeth him self into a thou­sand formes. For granting the Sonne and holy Spirit to be persons tru­ly subsisting, diuine, eter­nall, and vn­created: yet he taketh away all distinction be­tween the Fa­ther and them, & maketh but one Person in the God-head. As if God were termed, the Fa­ther, the Son, and the Holy Ghost, no o­therwise, then as wee terme one and the same man to be wise, lear­ned, rich, &c. seuerall and distinct persons. When IOHN Iohn 1. 1. saith, that the Word was with God, that is, with the Father, as in another 1. Iohn 2. 2. place he doth expound it: if he did not meane that it had some thing proper to it selfe, beside the essence common with them both, he had (which is to be detested) mistaken his kind of speech: and hereunto it serueth, that Christ expresly calleth the Father another then himselfe, Iohn 5. 33. There is another that beareth witnesse of me. So of the Spirit, Iohn 14. 16. I will pray the Father, and hee shall giue you another Comforter, the Spirit of Truth: as in the Iohn 15. 26. next Chapter hee doth expound himselfe. And how else could the comparison stand, That the Phil. 2. 6. Sonne is equall with God, his Father, vnlesse there be a di­stinction betweene them? But among all other, that place is very Iohn 8. 13, 14 15, 16, 17. 18. notable, where, to the cauill of the Iewes, excepting that the testimony of our Sauiour Christ was not true, because he bare record of himselfe, he answereth, If I iudge any thing, my wit­nesse is true, for I am not alone, but there is I and the Father that sent mee. Now, in your owne Law it is written, that the witnesse of two is true: there is, I beare witnesse of my selfe, and the Father that sent mee, beareth witnesse of me, &c. manifestly making himselfe and his Father two. As also of the Spirit, it doth appeare in the Prophet ESAY, Esay 48. 16. IEHO­VAH hath sent me, and his Spirit.

The second point is, the Trinity of Persons, euident and cleere by that which hath beene said, yet, for further illustration, it shall not be amisse, to note from the begin­ning, [Page 32] such places as serue vndoubtedly to prooue it, that it may appeare, by what degrees the wisedome of God hath from time to time made knowne so great a Mystery to his Church, which no reason can demonstrate, nor since the fall could once haue entred into the thought or imagination of man, if God had not reuealed it. In the first Chapter of [...]. 1. 1, 2. Genesis, MOSES (though more ob­scurely) layeth downe this same God, his Word and Spi­rit, The Spirit of God mooued vpon the Waters. And GOD said▪ Let there bee Light, &c. whom anon hee bringeth in, taking counsell together in the making of man, diuision of Tongues, &c. as before wee haue declared. Long after that, as it were in a middle Age, Esay Esay 63 [...], 11 doth reuiue it, and speaketh somewhat playner: I will declare the kindnesse of IEHOVAH towards the house of Israel. The Angell of his face (Christ the Mediator betweene God and man) saued them: but they rebelled and grieued his holy Spirit, which he had put in the middest of them. Last of all, in the conclusion and winding vp (at it were) of the times of the Law, hee ma­nifesteth it more fully by the hands of the Hag. 2. 5, 6. Prophet HAGGAI, Now therefore, ZERVBBABEL and IE­HOSHVA, and all the people of the Land, be strong, and doe the worke, for I am with you, saith IEHOVAH of Hostes, with my Word, in whom I made a Couenant with you, when you came out of Egypt, and my Spirit that abideth among you. And thus farre out of the Old Testament. In the New, as all other Mysteries of God▪ so this especially is more cleere­ly reuealed by that great Prophet which was to come into the World, the High Priest and Apostle of our Profession, Mat. 3. 16, 17 and 2. Pet. 1 17. Christ Iesus, vpon whom, in his first imitation, to the worke of our Redemption (being himselfe the Sonne, one of these three Persons) the other two shewed themselues from Heauen. The Holy Ghost in his Gifts and Graces, represented by the visible shape of a Doue: the Father by his voyce from the Seate of Glory. This is my Beloued Sonne, in whom I am well pleased. In his last farewell to his [Page 33] Disciples, being to leaue the World, and to goe vnto the Father, hee left this Doctrine as a perpetuall Monument religiously to bee obserued of the Church, to the end of the World, willing to baptize all Nations, Mat. 28. 19. In the Name of the Father, and of the Sonne, and of the Holy Ghost: That as in other respects, so in this it is most worthily said, Iohn 1. 18. No man hath seene God at any time. The onely begotten Sonne, who is in the bosome of the Father, hee hath reuealed him. With these two Testimonies I willingly content my selfe, as most pregnant of all the rest. And therefore I passe o­uer diuers other that might bee alleaged to this purpose, because these twaine may stand in stead of many. Onely I will adde that golden testimony of his beloued Disci­ple: 1. Iohn. 5. 7. There bee three that beare record in Heauen, the Fa­ther, the Word, and the Holy Ghost. It is cleere, that to the earthly witnesse or testimony of men in the things which we feele and haue experience of within our selues, Rege­neration, Righteousnesse, Sanctification, hee opposeth the heauenly Witnesse or Testimony of these persons, grea­ter in regard of the excellence of the witnesses, but equall in the number whereby appeareth the cleere euidence of this place.

The third point is, that these persons Tritheites, who though they acknow­ledge the three Persons to bee euery one God indeede, yet teach that they are not onely distinct, but seuered and deuided. haue euery one the whole God-head, and Diuine nature, and are all three that one onely true and euer-liuing God. For both the Apostle 1. Iohn 5. 7, 9. there calleth them so expres­ly, and the testimony of all three hee knit­teth vp in one, when he saith, If wee receiue the testimony of men, the testimony of God is greater. Euen as Moses Deut. 6. 4. also doth, when from the multitude of the Persons, hee cal­leth them to the vnity of the substance. Therefore the A­postle Paul Col. 2. 9. saith, In him (Christ the Sonne of GOD, manifested in the flesh) dwelleth all the fulnesse of the God­head [Page 34] bodily, that is personally, which is to bee extended to all the other Persons. For to whomsoeuer God commu­nicates his nature, he must needes communicate it whol­ly, as hath beene said. And this mystery (how in that most simple and single essence of God, there bee certaine sub­stances or persons truly subsisting▪ three in one, and one in three, differing, but not deuided, seuerall, but not sun­dred, many, and yet the same▪ all one, for their nature all distinct for three persons) is a secret of all secrets, passing all reach and vnderstanding of man, rather reuerently to be adored, then too curiously to be searched into.

The fourth & last point is the incommunicable proper­ties, whereby these persons are distinguished in thēselues.

To the Sonne, is proper to be begotten, to the Holy Ghost, to proceede, the Father is of himselfe, neyther begotten nor proceeding, but which from all Eternity hath begotten his Sonne, and hee and the Sonne together send forth the holy Spirit. Of the Fa­ther wee shall not neede to speake. But that the Sonnes proper subsistence is to be begotten, as the name of Sonne importeth (giuen vnto him of God, Marke 3. 17. This is my well beloued Sonne, and so called before hee tooke flesh, Psal. 2. 13. Kisse the Sonne, lest hee be wroth. But most cleerely in the Pro. 30. 4. Prouerbs, What is his Name or his Sonnes Name?) So the Scripture in many places sheweth, Iohn 1. 18. The onely begotten Sonne, which is in the bosome of the Father. And a Iohn 2. 14. little before, Wee beheld his glory, as the glory of the onely begotten of his Father. The like wee say of the Holy Ghost, who is sometimes called the Spirit of God, sometimes the Spirit of Christ, Rom. 8. 9, 10. 11. But you are not in the flesh, but in the spirit, if so be the Spirit of God dwell in you, but if one haue not the Spirit of Christ, this man is not his. But if the Spirit of him that raysed Iesus from the dead, dwell in you, he that raysed Christ from the dead, will also quicken you by his Spirit dwelling in you.

Sometimes, hee is said to bee sent from the Father, or to proceed from the Father, which is all one, sometime to be sent from the Sonne, Iohn 1. 5. 26 The error of the Greeke Churches, who deny the Holy Ghosts proceeding from the Sonne. But when the Comforter shall come, whom I will send vnto you from the Father, the Spirit of Truth, which proceedeth from the Father.

As touching the God-head of Arius denyed Christ to be of the same nature with his Father, but as it were a secondary god; acknow­ledging hee was an excel­lent Creature, created be­fore the World, by whom God created the World, and saued Mankind, and therefore as a God in office to bee adored, not in es­sence. The like of the Holy Ghost. But since it is plaine, that God made all things in six daies, both the Sonne and the Spirit, if they were creatures, must haue beene comprehenced in that worke. these three Persons. Of the Fa­ther no man euer doubted. But the God-head of the Sonne, and Holy Ghost, some Heretikes haue called in question: wherefore to confirme our faith herein, let vs take Arguments for them both. For the God-head of the Sonne, we haue these: He is IAH, IE­HOVAH, EHIEH: that is to say, being, or perfection it selfe. Psal. 68. 19. Ascending on high, thou leddest captiuity captiue, and gauest gifts vnto men, euen the Re­bels, thou dwelling there (that is to say, in Heauen) leddest captiue, O IAH, God, meaning Christ. To whose Ascension the A­postle doth apply it, Ephes. 4. 8. EHIEH hee calleth him­selfe manifestly, Iohn 8. 58. Before ABRAHAM was made, I am. Not made, but of my selfe, and from my selfe, with­out beginning: for that i [...] the force of am, elegantly op­posed vnto made. The name Iehouah is giuen him, Genes. 4. 1. This inter­pretation floweth natu­rally from the Hebrew Text. Beside it, there be two other which of all the rest seeme most proba­ble. One is Ie­romes, With or by [...]ehouah, that is, by his good­nesse and bles­sing, [...]. But in that sence it should haue beene [...] not [...] The other is that of Tre­mellius and Iu­nius (which is also the recei­ued interpre­tation.) I haue gotten a man from Iehouah, by an Ellipsis of the Prepositi­on, [...] as Gen. 14. 4. and Deut 34. 1. But neyther doe these places, nor I thinke any other that you can bring, warrant such an Ellipsis. And [...] the Verbe here vsed, hath alwaies going with it [...] or [...] or [...] and no Ellipsis of [...] at any time. As for [...] of it selfe neuer signifieth from. It is commonly the note of an Accusatiue case [...] [...]ny times of an Ablatiue, and signifieth with. Ioyned with a neuer [...]ll, it may stand for a Nominatiue, as 1. Sam. 17. 34. 2. King. 6. 5. So if it be ioyned with a Passiue, as L [...]u [...]t. 13. 49 But none of these can agree here: and in any other sense, I doe not find that it is euer taken. EVE conceiued and bare KAIN and said, I possesse [Page 36] the man IEHOVAH: that is, GOD, by opening my wombe, and making mee the Mother of a goodly Childe, hath put me in possession (as if now I had and held him in mine armes) of that blessed Seed, which in the fulnesse of time he will send into the World; who being the LORD from Heauen, shall tread downe the head of the Serpent. Prophetically spoken, like to that of IACOB, Gen. 48. 22 I giue thee one portion aboue thy Brethren, which I tooke out of the hand of the Amorite, with my Sword, and with my Bow: It was not taken till foure or fiue Generations after; but by faith hee did apprehend it, as certaine, as if it were then wonne, and tooke vpon him to dispose thereof, as of his owne. Wherefore Kain had that name, not for his owne sake, nor was hee the purchase or possession the woman fixed her eyes vpon. Shee lifted them vp higher, and by so sweet a Babe, such as the World had neuer seene be­fore, shee held her faith confirmed in the expectation of the Messiah, God and Man, who, many yeeres after, was to come out of the loynes of one of Eues Daughters. In effect shee calleth him, The man IEHOVAH, in the same sense that God the Father, Zach. 13. 7. calleth him the man my fellow. Here therefore is a cleere testimonie of the Deitie of Christ: which I would not willingly lose the hold off, being not onely so plaine and pregnant, and such a noble euidence of Eues faith, but withall an Antiquity of such price, the first thing recorded after man was throwne out of Paradise. Which addeth, I know not how, a great waight & maiestie to this most sweet and gracious speech. And that Christ is euery-where called Iehouah, may appeare both by the Old Testament it selfe, and espe­cially if it be conferred with the New. For proofe where­of, I lay before this ground, as most certayne and infalli­ble, that wheresoeuer the true God Iehouah is said to haue appeared, in the likenesse of an Angell or man, this was the person, not of the Father, nor of the Holy Spirit, but of the Sonne, who appeared to the Fathers as a man, to [Page 37] note out the great Mystery of his Incarnation, and is cal­led an Angell (not by nature; but by office) as in Malach. 3. 1. MA­LACHY, The Angell of the Couenant, and him whom Zachar. 3 2. Zachary calleth The Angell of IEHOVAH, IVDE Iude verse 9. cer­meth Michael the Arch-angell, which is Christ our Sa­uiour. This foundation laide, which cannot faile, I come to those places where the Name of Iehouah is giuen to him: And first, to those where this Angell appeared as a man, Gen. 18. Three men (being indeed Angels) appea­red vnto Abraham, of which three, one was Iehouah, for so the very beginning of the Chapter hath it, Further, IEHOVAH appeared vnto him in the plaine of Mamre, for when he lift vp his eyes, behold, three men stood before him: and afterwards, Gen. 18. ver. 13, 15, 17, 20. Iehouah, one of them had communica­tion with him and his wife. Againe, of these three men, two Gen. 19. 1. went towards Sodome, who are called Angels. But Iehouah, still remayned with Abraham, till hee had left communing with him. The very Gen. 19. 24. next Chapter it is said, IEHOVAH powred downe vpon Sodome and Gomorrah, fire and brimstone out of Heauen from IEHOVAH, that is, Christ from his Father. Gen. 32. 24 When Iacob was left a­lone beyond the Riuer, after he had sent away his Compa­nie, a man wrestled with him till the morning, whom IACOB calleth The mighty God: naming the place where this was done, Peniel, that is, The place where hee saw the face of the mighty God: whereby appeareth manifestly that it was Ie­houah: which in the Prophet H [...]sh▪ 12. 5. H [...]sea is yet more eui­dent, where Iehouah saith, that at Bethel God found him, that is, met Iacob, and appeared vnto him, and there (saith that IEHOVAH) he spoke with vs.

Ioshua 6. IOSHVA being at Ierico, a man stood before him with a Sword drawne in his hand. Io­shua demanding who hee was, hee said, Hee was the Prince of the Host of IEHOVAH: whereupon Io­shua fell downe vpon his face, and worshipped him. Then hee bade Ioshua plucke off his shooes from his feet; [Page 36] for the place where hee stood was holy. And afterwards, Iehouah said to IOSHVA, Lo, I giue Ierico into thy hands, &c. Here the Epithere, Of the Prince of the Host of IE­HOVAH, the adiuncts of worship, belonging to GOD onely, which the Angels doe renounce, and of plucking off the shoo, because the place is holy (a peculiar marke of the Maiesty of God) and lastly, the effects of giuing Ierico in­to his hands, prooue this man to bee Iesus Christ, the true Iehouah, and God alone.

Hee Iudges 6. 21. which appeared vnto Gedeon, with a walking staffe in his hand, and is called The Angell of IEHOVAH, is also named Iehouah, and confirmeth Gedeon, that by the power which hee had giuen vnto him, sending him and promising his presence with him, he should saue Israel out of the hands of the Midianites: whereby hee doth mani­festly declare himselfe to be the Lord of glory.

The Angell Iudges 13. 8, 10, 22, 23. of God which appeared to Manoah, and his Wife, by them both expresly called a man, when he had declared himselfe wonderfull, by his miraculous ascending in the flame of the fire, that was vpon the Al­tar, MANOAH said vnto his Wife, wee shall certainly dye, for wee haue seene God. But his Wife said vnto him: If IE­HOVAH had pleased to kill vs, hee would not haue receiued at our hand a burnt Offering, nor gift, nor haue shewed vnto vs all these things, &c. Here Manoah calleth him God, and his Wife Iehouah: so that this also must needes be the eternall Sonne of God, the Angell of the Couenant.

Genesis 31. Gen. 31. 11, 13 The Angell of God which appeared to Iacob in a Dreame, and bade him to returne into the Countrey of his Natiuitie, telleth him, I am the mightie God of Bethel, where thou anoyntedst a Pillar, and there thou vowedst a vow vnto me. But Vowes are onely to bee made to Iehouah. And Moses in that Story had so called him Gen. 28. 13. before, yea, Iacob in the Vow it selfe had said, that Gen. 28. 20, 21. IE­HOVAH should bee his GOD: and in his Gen. 32. 8. Prayer, when he was afraid of his Brother ESAV, O God of my [Page 37] Father ABRAHAM, and God of my Father ISACK: O IEHOVAH, which saidst vnto me, Returne Gen. 38. 1. vnto thy Country, &c. And to him he is afterwards commanded to build an Altar. This Angell therefore was Christ, the true Iehouah.

Exodus 3. There appeared vnto Moses in the Mount of God, an Angell of IEHOVAH, in a fiery flame, out of the midst of a Bush, and when Moses turned aside, to see that great Vision, Iehouah seeing him, cryed vnto him out of the midst of the Bush, and said, I am God of thy Fa­ther: The God of ABRAHAM, the God of ISACK, and the God of IACOB. Anon hee calleth himselfe by the name of Ehieh, or I am, and IEHOVAH. So that Christ is that true Ehieh, and IEHOVAH, the God of A­BRAHAM, ISACK, and IACOB; the proper name of the euer-liuing God, as appeareth by many places in the New Testament.

The comparing of the Olde Testament with the New, will make this a great deale playner. He that led the peo­ple to and fro in the Wildernesse, was Christ. For so the Prophet Esay 63. 9. saith, The Angell of his face saued them, and setting them vpon himselfe, carryed them continually. And 1. Cor. 10. 4. PAVL, that Christ the spirituall Rocke of his Church, fi­gured by the Cloud, by Manna, and the Rocke that flowed out water to the People, went together with them, conducting and leading them the way. But Moses ex­presly calleth him IEHOVAH: Exod. 13. 21. IEHOVAH went before them by day, in a Piller of Cloud, and by night in a Piller of fire. And this is that which the Lord himselfe telleth them, Exodus 23. 20, 21. Behold, I send mine Angell before thee, to keepe thee in thy way, and to lead thee into the place which I haue prepared. Take heed to thy selfe of his presence, and harken to his voyce. Prouoke him not; for he will not beare your rebellion, for my name is in the middest of him. As if hee had said, he is Iehouah, and not a created Spirit.

Likewise, hee whom they tempted in the Wildernesse, [Page 40] was God, and Iehouah: for so Numb. 21. 5. 7. it is recor­ded, That the people speake against God, and against MO­SES: and afterwards, pressed with the hand of GODS heauy Iudgement, that he sent vpon them by flying Ser­pents, they came to Moses, and said, We haue sinned, in that we haue spoken against IEHOVAH, and thee. To which Story, Paul 2. Cor. 20. 9. alluding, saith, Let vs not tempt Christ, as some of them tempted him, and were destroyed of Serpents. In Zachary Zach. 3. 2. (as in Genesis before) there is a plaine difference made of two, whereof each is, IEHOVAH, IEHO­VAH said, IEHOVAH rebuke thee, Satan. And this Iude Iude verse 9. expresly noteth, to be the voyce of Michael the great Arch-angell, which is Christ, our Lord, the Angell of the Couenant, and the Mediatour, and Intercessor of his Church. So that which Esay Esay 6. 1. saith, I saw IEHOVAH setting vpon a Throne, &c. IOHN Iohn 12. 41. referreth vnto Christ, These things said ESAY, when he saw his glory, and spake of him.

That in the 102. Psal. 102. 26. Psalme, Thou JEHOVAH, in the be­ginning madest the Heauens, &c. the Apostle Heb. 1. [...]0. to the He­brewes applyeth vnto Christ, as pregnant testimony, to prooue the excellency of his Person aboue all Creatures; yea, aboue the Angels themselues. Finally, the Apostle Rom. 14. 10. 11 Paul cleereth this Doctrine, when to prooue that all of vs shall be presented before the Tribunall Seat of Christ: he doubteth not to alleage the place of the Prophet Esay 45. 23. ESAY, As I liue▪ saith the Lord, to me shall euery knee bow: which are the words of the great Iehouah, euen there, where he doth protest, there is no other God but he. Whereby it is most manifest, that Christ is Iehouah, the true and onely God.

Secondly, The properties incommunicable to any Creature, Singlenesse, Infinitenesse, Eternity, are to be found in him, wee haue shewed before: that to bee called Life, Light, &c. is proper vnto God, for that it signifieth as much as to be perfectly so, and the cause of it to all o­ther. Now, these Epithites are giuen vnto Christ. As [Page 41] in Iohn 14. 6. IOHN, I am the way, the truth (in which one, his ab­solute and perfect goodnesse euery way is vnderstood) and the life, I am Iohn 11. 25. the resurrection and life. Againe, this 1. Iohn 5. 20. Ie­sus Christ is the true God, and life eternall. Why life? Be­cause he hath it of himselfe, and giueth it to others. And thereof it is, that Acts 3. 15. [...]. Peter calleth him the Prince of life. Hence it is, that the Euangelist Iohn Iohn 1. 9. calling him the true Light, addeth the reason by and by: which lighteneth euery man that commeth [...]nto the World. Hence also it is, that in the Prophet Esay, he is termed Esay 9. 6. the Father of Eternity. And in the Pro. 1. 20. Prouerbs, not onely Wisdome, but Wisedomes in the plurall. W [...]s [...] armes, saith Salomon, that is the Wise­dome of all Wisedome. Wisedome it selfe, and the Au­thor of it, Iesus Christ, the very Wisedome of the most wise God, cryeth abroad, &c. And that this is to be vnder­stood (not of a flitting and vanishing speech, but) of Christ the eternall Wisedome of his Father, the whole course of the eighth Chapter sheweth so manifestly, that it were in vaine to stand vpon it. Moreouer, he is Infinite, and in many places at once, Ephes. 3. 17. Hee dwelleth in the hearts of all the faithfull. Being vpon Earth, he was in Heauen, as he saith, Iohn 3. 13. The Sonne of man which is in Heauen: contrari­wise, continuing now in Heauen, yet he is vpon the Earth, Matth. 28. 20. I am with you to the end of the World. And as hee is without circumscription of place, so also hee is Omnipotent in Power, Infinite in Knowledge, and Good­nesse it selfe: for his Power, hee is expresly called Reuel. 1. 8. the Almighty one, and of the Infinitenesse of his Knowledge, what more honourable testimony can we haue, then that of John 21. 17. PETER, Lord, thou knowest all things: yea, things future and to come, aswell as others, which hee declareth afore hand vnto his Church? As the same 1. Pet. 1. 16. Apostle saith, The fore-witnessing Spirit of Christ declared the things that were to befall vnto him, and the glory that was to follow. And by this Argument is his God-head manifestly prooued, Esay 42. 22, 23, 26. Esay 41. where God prouoking all false gods, and their [Page 40] worshippers, to bring their proofes, and to vse their stron­gest arguments, hee saith, Let them vtter and declare vnto vs the things that shall fall out. The former things what they were, declare, that we may set our minde vnto them, and know the end of them, or the things to come, declare vnto vs, nay, (saith hee) declare but the signes of the things hereafter, that wee may know you to be gods. At the length hee concludeth, There is none that can declare, there is none that can fore-tell, there is none that can heare your wordes: A chiefe man in Sion, in whom behold, behold these things, and to Ierusalem, a Publisher of glad tydings I will giue. The summe is, none can declare things immediately, nor at the length to come to passe, nor giue any incling or sig­nification of future things: but all this glory God taketh to himselfe in Christ, yea, so infinite is this his Know­ledge, that euen the secrets of all hearts (which God one­ly discerneth) are knowne vnto him: for that is it which the Euangestlist Iohn Iob. 2. 24, 25. expresly noteth, Hee committed not himselfe into the hands of the Iewes, which after a sort beleeued in him, because hee knew all men, and had no need that any should testifie of man; for himselfe knew what was in man. In another Matth. 9. 4. place hee is said to haue seene their thoughts: and Reuel. 2. 14 to search the hearts and the reines. Neyther doth this knowledge rest here, but it soundeth the bottomlesse counsels of God his Father, vnsearchable of all his Creatures, Reuelation 5. The Booke with seuen Seales in the right hand of him that sate vpon the Throne, which none in Heauen, nor vpon the Earth, nor vnder the Earth was able to open, nor so much as to looke vpon it; this Lyon of the Tribe of Iudah, the root of Dauid, by his owne Power preuayled to open. Here­of it is, that in the Prophet Dan. 8. 13. Daniel wee find him set forth by the name of PALMONI: Then I heard (saith he) a certaine Saint speaking, for the Saint said vnto PAL­MONI the speaker, (that is, to Christ, the Interpreter of his Fathers will) How long shall this Ʋision be? PALMONI is a compound word, and signifieth as much as to haue all [Page 41] hidden and secret things ready told, and as wee vse to speake, at ones fingers ends most absolutely and per­fectly knowne, which is the proper Epithete of our Saui­our Christ, in whom are hidden all the treasures of Wise­dome and Vnderstanding, and who is said to bee in the Bosome of the Father: yea, who is the very Wisdome of God, as manifestly appeareth, by conference of the two Euangelists, Matthew and Luke: for that which Christ saith in MATTHEW, Matth. 23. 24 Behold, I send among you Pro­phets, and Wise-men, and Scribes, &c. LVKE Luke 21. 49. hath it, Therefore also the Wisedome of God saith, I will send among you Prophets and Apostles, &c. Last of all, hee is called E­ternall, Psalm. 93. 2. Thy Throne is established from before then (meaning any time, whereof a man may say then) thou art from euerlasting. And that this Psalme is spoken of Christ, appeareth in the very first beginning, Iehouah raigueth. Salomon in his Prouerbs Prou. 8. 22. doth notably inforce the same, IEHOVAH possessed mee in the beginning of his way, before his workes, before then. Before the World was I anoynted, before the beginning, before the first things of the Earth, when yet there were no deepes was I brought forth, when there were no Fountaines heauy with water, when yet Moun­taines were not fastened, before the Hils was I brought forth, yet he had not made the Earth, nor streets, no not the beginning, nor dusts of the inhabited World. When hee fitted the Heauens, there was I: when he appointed the circuit vpon the face of the Deepe, when he fortified the Cloudes aboue when he strength­ned the Fountaines of the Deepe, when he laid his Decree vpon the Sea, that the waters should not passe the commandement of his mouth, when hee appointed the foundations of the Earth. And hereunto serueth that to the Col [...]ssi [...]s Col. 1. 15. Begotten before all Creation, or before any thing was [...]reated, and therefore from euerlasting. Agreeable whereunto is that whereby he calleth himselfe in the Reuel. 18. Reuelation, Alpha, and Omega, the beginning, and the end, which was, and which is, and which is to come. And in IOHN, Iohn 8. 5, 8. before ABRAHAM was [Page 44] made, I am. Againe, Iohn 17. 15. Glorifie mee, O Father, with the glory which I had before the World was with thee. That also to the Heb. 9. 14. Heb. 1. 2. Hebrewes, where hee is said to haue offered vp himselfe, by his euerlasting Spirit, is verie pregnant to prooue his Eternall Deitie. And when by him God made all Ages, the times and courses of all things, must not he the Maker and Beginner of Time, be himselfe before all Time? But that of all other is most emphaticall, where he is called Esay 9. 5. The Father of Eternity, not onely eternall, but Eternity it selfe, and the Author of it.

Thirdly, being the Sonne and begotten, as before appea­red, hee must needes bee vnderstood to bee of his Fathers Essence. For he that begetteth, and they that are begot­ten, are all of one nature, especially, he that hath not the like, but the same very Essence, and whole God-head in him. As he is therefore Consubstantiall, so is he coequall with his Father. A sonne is inferiour to his father, be­cause his father is more excellent then hee, in priority of Time, in priority of Dignity: For his Wisedome and o­ther parts, which the sonne by instruction receiueth from him. Againe, because hee bestoweth freely this benefit vpon his sonne, to beget him: for fleshly Parents in gen­der voluntary of their free will and election, not by na­ture. These things set aside, a sonne (who hath not the same, but the like nature with his father) were equall with him. How much more therefore is this true in the Sonne of God, who is not of the like, but of the selfe­same nature and Essence with his Father, and in whom none of the things before alleaged can take place? Priori­ty of Times there is none, for all are Coeternall, nothing vnperfect: for what is the God-head, but perfection it selfe? Neyther doth the heauenly Father like vnto fleshly Parents beget his Sonne voluntarily, so as he might haue begotten him, or left him vnbegotten, or may beget moe: but hee begetteth him by nature, and therefore him a­lone.

Fourthly, Hee sendeth forth the Holy Ghost out of his owne substance, and therefore is indeede and truth God, if (as shall bee prooued anon) the Holy Ghost himselfe be God.

Fiftly, The workes which only belong to God, Christ doth the same, and that in the same manner, as hee saith in John 5. 19. IOHH, Whatsoeuer the Father doth, the same the Sonne doth likewise. And Iohn 5. 18. againe, My Father worketh hitherto, and I worke. Whereupon, truely and rightly the Iewes concluded, that hee made himselfe equall with God. It were long to goe thorow all, but to select the chiefe and principall among all the workes of God, none is more neere, and inward to the Sacred Maiesty, then the Eter­nall Election which is within himselfe, and knowne onely to himselfe, and whereof he alone doth keepe the Booke. This is attributed vnto Christ, Iohn 15. You haue not chosen mee, but I haue chosen you that you might bring forth fruit, and that your fruit may remaine: which properly ment of the dignity and office of Apostle-ship, whereun­to Christ had chosen them, giueth them withall this com­fort, that as they had this honour to be the Arch-Masons, and Master-Builders of the Church, which is the House of the liuing God: so themselues were liuely stones of that spirituall Building: and to haue part in the fruite, which by their Ministery, they should reach forth, for the euerlasting good of many, in 2. Tim. 4. 6. sauing of themselues, as well as others; without which, their ioy had not beene full. And aptly doth this follow, as the Root and Foun­taine of that most Honourable Title, to bee his friends; which hee had vouchsafed to giue vnto them immediately before. But more manifest is that, Iohn 13. 18. I speake not of you all, I know whom I haue chosen. But it behooueth that the Scripture should bee fulfilled, He that eateth bread with mee, hath lift vp his heele against mee. The circumstance, of ex­empting one of the Apostles out of the number of the bles­sed, making his Election the cause of this their difference. [Page 46] referring the same to his owne secret knowledge: and finally, opposing to the Chosen, him that should betray him, the Iohn 17. 12. sonne of destruction, as afterwards he calleth him (who yet in familiaritie of conuersation, was a choice and speciall friend, eating bread continually at his Table) shew plainly, that hee speaketh of Election vnto life. As other Mat. 24. 31. where hee doth, when speaking of his second Comming vnto Iudgement: hee saith, The Sonne of man shall send his Angels with a great sound of a Trumpet, Who shall gather together his Elect from the foure winds, &c. And no maruell, though hee call them his Elect: for since hee hath power and authority to Reuel. 3. 5. blot mens names out of the Booke of Life, it cannot bee chosen, but hee must haue interest to write them in; for of contraries, there is one and the same respect in nature. Therefore, to shut vp this point, and to leaue it without question, the Booke of Life in the Reuel. 13. 8. Reuelation, is expresly called, The Lambes Booke of Life. Come to that which is more glorious in the World. And first vnto the Creation, the proper marke of the true God. As the Psal. 124. 8. Psalmist teacheth, Our helpe is in the Name of IEHOVAH, that hath made both Heauen and Earth. And Ier. 10. 11. IEREMY, The gods that made not Heauen and Earth, let them perish from the Earth, and from vnder the Heauen. He it is that wrought with the Father, in the creating of all things, Iohn 1. 13. All things were made by him, and without him was nothing that was made, not a iot of any thing. So saith Paul to the Col. 1. 16. Colossians, By him were created all things, both in Heauen and vpon the Earth, things visible, and inuisible, whether Thrones, or Dominions, or Prin­cipalities, or Powers, all things were created by him, and for him. Therefore he is called, The Reuel. 3. 14. beginning of the Crea­tion of God, or the first and prime cause from whence the Creatures take their beginning, being all made and for­med by him. And notable is that of the 102. Psalme, which the Apostle to the Hebrewes Heb. 1. 10. applyeth vnto Christ, Thou, Lord, in the beginning laydst the foundation of [Page 47] the Earth, and the Heauens are the worke of thy hands. And By him, saith the same Heb. 1. 2. Apostle, God made the Ages, that is, Time, and the course and succession of all things: with this glory of Creation is coupled another, not inferior of the cherishing and preseruing of the things created. So Prou. 8. 30. he saith, that he is with God his Father, nouri­shing and gladding them continually. Hither belong those Diuine Workes and Miracles, manifestly pointing out his God-head, He rebuked the Winds, and they obeyed him, raysed vp the dead, opened the eyes of them that were blind, cast out Deuils, had power to send them into Hell: to their fearefull place of torment, for Luke 8. 31. they besought him, not to doe it. And all this he did not as the Prophets and A­postles, but by his owne Soueraigne Power. As the E­uangelist Luke 5. 36. noteth, that hereupon feare came on all the people, maruelling what this might be. For euen, say they, with Authority and Power he commandeth the vncleane spi­rits, and they come out. And how must not this Power needes be his owne, when hee taketh vpon him to giue it to others? The Matth. 10. 8. Euangelist recording, that hee gaue power vnto the twelue Apostles, to clense Lepers, to rayse the dead, to cast out Deuils, &c. which authority, they like faithfull Seruants did so pursue, as it might easily appeare, they deriued their whole vertue from him alone. Hence is that of Acts 3. 6. PETER, In the Name of Christ, arise and walke: and Acts 9. 34. AENEAS, Iesus Christ doth heale thee. I stand not heere to presse those glorious workes, whereby his God-head shineth most cleerely in the Church, in sub­duing the proud enemies thereof, and generally, all the Reprobates, hardening their hearts, and deliuering them vp vnto their owne damnation. For so, the Iohn 12. 39, 40. 41. Euange­list, when hee had shewed that the Iewes could not be­leeue, because ESAY had said, He hath blinded their eyes, and hardened their hearts, lest they should see with their eyes, and vnderstand with their heart, and I should heale them; im­mediately addeth, These things said ISAIAH, when hee [Page 48] saw his glory and spake of him Contrariwise, he bestoweth vpon his Children all good graces. Therefore, the Apo­stle continually prayeth for Grace and Peace from him. He sendeth the Holy Spirit vnto them, The Iohn 15. 16. Comforter whom I will send. And Iohn 20. 22. He breathed vpon them, and said, Receiue the Holy Ghost. He giueth Faith, as ap­peareth by that Prayer of the Apostles, Luke 17. 5. Lord, increase our Faith. Pardoneth and remitteth sinnes, and that by his owne Authority; He Luk. 7. 48, 49 said vnto her, Thy sinnes are forgiuen thee. And they that sate downe with him, began to say in themselues, Who is this that doth also forgiue sinnes? As Luke 5. 21. elsewhere, vpon the like occasion, they said, He did blas­pheme, grounding themselues vpon a certayne truth, That none can forgiue sinnes, but God onely. He washeth and san­ctifieth the Church, as a glorious Spouse vnto himselfe; which because it is the proper worke of God, is therefore expresly Rom. 1. 14. attributed to his Spirit, or Diuine Power. And by this Argument, he confirmeth his God-head, Ioh. 5. 21. As the Father rayseth the dead (in sinne) and quickeneth, so also the Sonne quickeneth whom hee will. This is he, which is to iudge the World, Iohn 5. 22. The Father iudgeth no man, but hath committed all iudgement to the Sonne. Hee rayseth vp by his mighty voyce, the bodies of the dead, Iohn 5. 22. Iohn 5. 28. For the time shall come when all that are in the graues, shall heare the voyce of the Sonne of man, and shall come forth. So in Iohn 6. 34, 40 another place, And I will rayse him vp in the latter Day, Rom. 1. 4. he is said to haue raysed vp himselfe. And in IOHN, Iohn 10. 18. I haue power to lay downe my soule, and to take it vp againe Yea, he is called the Iohn 11. 25. Resurrection; to note that hee doth this of himselfe, and by his owne authority: who, were hee not God, could not rayse vp himselfe, much lesse rayse vp and quicken others. To conclude, as a Crowne of all the rest, this is he, which Iohn 1. 12. to as many as receiue him, giueth this dignity to bee the Sonnes of God, Reuel. 1. 6. hath made vs Kings, and Priests, to God his Father: and giueth euerlasting life (which Rom. 6. 23. is the gift of God a­lone.) [Page 49] To Reuel 3. 21. him that ouercommeth, I will giue to sit with mee in my Throne. So Iohn 10. 27, 28. My sheepe heare my voyce, and I know them, and they follow me, and I giue euer­lasting life vnto them.

Sixtly, maruellous are those markes, whereby, as by certaine steps and footings, we may trace out the Maiesti­call glory of his God-head. Iohn 1. 14. We beheld his glo­ry, as the glory of the onely Begotten, comming from the Fa­ther. PAVL also calleth him. The Lord of glory. 1. Cor. 2. 8. For had they knowne, they would not haue crucified the Lord of glory. By which very phrase, if there were no more, wee may easily discerne him to be selfe-same mighty God, full of Maiesty, and of Power, whom Psal. 24 9, 10 Dauid termeth, the King of glory, and forthwith addeth, Who is the King of glory? IEHOVAH of Hosts, he is the King of glory. In the Acts, Acts 7. 56. when hee shewed himselfe to STEPHEN, the Heauens are said to haue beene opened, as it were the Crea­ture, to giue place vnto the Creator. He is the Col. 1. 15. Image of the inuisible God: The Heb. 1. 3. engrauen forme of his Fathers Person, and resplendence of his glory, hath one Reuel. 22. 1. and the selfe-some Throne with his Father: whereby equall Power and Dignity is meant: In Iohn 1. 18. IOHN, He is said to be in the bosome of the Father. Hither belongeth that Honourable Title which the Father giueth vnto Christ, when hee cal­leth him, Zach. 13. 7. [...] the man, my fellow; as it were, another him­selfe, the representer of his Person; as the Hebrew word doth signifie. The Elect and holy Angels are called the Angels of God, and neuer the Angels of any Creature, as by way of noting out any authority ouer them. But Christ is not onely the Iude verse 9. Arch-angell, chiefe Dan. 10. 13. of the heauenly Princes, and I [...]sh 8. 2. Prince of the Host of IEHOVAH: but further, they are said by name to be Reuel. 12. 7, 8. Mat. 13. 4. his Angels, and Heb. 1. 6. willed to doe him homage: Let all the Angels of God worship him. In the Prophets you may euery where see, how they minister to Christ, are sent by him, and runne at his Commandement, Ezech. 10. 6. The man clothed in lin­nen, [Page 50] with a Writers Inke-horne by his side (which was Christ the Priest, and Mediatour of his Church, sealing them to eternall Life, by the Bloud of the New Testa­ment) being commanded of his Father, to fill his fists with coles of fire, from betweene the Cherubins, and to scat­ter it vpon the City. Assoone as he came and stood by the wheeles, one of the Cherubs (an Angell) tooke of the fire, and put it into his fists: prest and ready to serue him, as he was to obey his Father. In Zach. 1 9, 11 Zachary, the Angell that spake to the Prophet, being the same Verse 9. Angell that stood betweene the two Myrrh-trees, called also the man that stood betweene the Myrrh-trees, that it might bee knowne to be meant of Christ, taketh of the other Angels, a reckoning and account of their doings. The same Angell in the Zach. 2. 3, 4. next Chapter biddeth another Angell, that came forth to meete him, as it were to know his pleasure what he would command him, to runne and informe the Pro­phet, of those promises which there hee maketh to his Church. So Dan. 8. 16. Daniel hauing seene a great Vision which he vnderstood not, heard the voyce of a man, which was Christ▪ calling, and saying, GABRIEL, make this man vn­derstand the Vision. But in the times of the Gospell, when the Propheticall Visions were more cleere, then vnder shaddowes of the Law: his also is more manifest: For in the very beginning of the Booke of the Reuel. 1. 1. Reuelation, the things which Christ receiued from his Father, he is said, to haue sent and shewed them by his Angel, to his Seruant IOHN. And in the Reuel. 2 [...] 16. cōclusion of the Booke. againe. I IESVS haue sent my Angell to testifie these things vnto you. The confe­rence of which place▪ with Reuel. 22. 6. that which went immediately before, The Lord God of the holy Prophets hath sent his Angel, to shew his Seruants the things which must come to passe shortly, noteth him out plainly to bee that IEHOVAH. The true God, which spake by the holy Prophets, Wee are Mat 28. 19. Acts 2. 38. baptized into his Name. A forme of speech▪ signifying that we dedi­cate and consecrate our selues to him, as to our GOD [Page 51] and Lord. Whereupon, 1. Cor. 1. 14. Paul worthily detesteth it to haue beene thought, as if hee baptized any into his owne Name. God Mat. 4. 10. onely is to bee worshipped. But this ho­nour Christ also hath: For both Stephen giueth it vnto him, when he saith, Lord Acts 7. 59. Iesus, receiue my spirit. And it is the Epithete of all the Church, that they Acts 9. 14. 1. Cor. 1 2. call vpon the Name of Christ. IOHN likewise, in the Reuel. 21. 22. Reuelation ma­keth the Lord God Almighty, and the Lambe▪ alike the Tem­ple of that holy City, the heauenly Ierusalem: meaning, that hee is equally to bee worshipped, and with the same honour: Faith doth onely rest vpon God, but wee are commanded to beleeue in Christ: Yea, Iohn 16. 1. beleeue in God, beleeue also in me. Further it is the pleasure Ier. 9. 24. of GOD, that whosoeuer glorieth, should glory onely in this, That he knoweth him to be IEHOVAH. But Paul doubteth not, to professe that he Gal. 6. 14. gloried onely in the Crosse of Christ, and neyther preached nor chose to know any other thing, saue 1. Cor. [...]2. onely him alone. Christ Iohn 17. 3. also himselfe coupleth these two together: This is euerlasting life, to know thee the onely true God, and him whom thou hast sent, Iesus Christ. But what stay I hereupon, when testimonies are so cleere? vpon the marke and notes, when the things themselues are so euident and expresse: his God-head being euery­where to bee found in most plaine and manifest termes? Which, that it may the better appeare, I will sort all the testimonies of this kind into three Orders or Rankes. The first is, of such as attribute the spirit vnto him: Not as the spirit or soule of a man, but so as it appeareth plainly by the Epithetes adioyned, to be the Diuine Spirit, or GOD himselfe, 1. Cor. 15. 45. The first man ADAM was made a li­uing Soule, the latter ADAM a quickering Spirit. As bee no­teth out in Adam, the whole man, by the more excellent part, the Soule; so doth he in Christ, the whole Person, by that most excellent Nature of the God head, bodily dwelling in him, calling him another Adam: for that as [Page 52] Adam imparted fleshly life vnto all that come from him: so doth Christ the Spirituall Life to all that are his. And that this may bee the better conceiued, to be meant of his Eternall Deity in the seuen and fortieth Verse, hee doth more cleerely frame the comparison. The first man out of the earth, earthly; the second man, the Lord himselfe from Heauen. Therefore is his Spirit or Diuine nature, sometime called The Heb. 9. 14. euerlasting Spirit, (a thing proper to the God-head:) sometime The Rom. 1. 4. Spirit of Sanctification, whereby hee sanctifieth all Gods Elect, and sanctified his humane Nature, otherwise infirme and weake, and not able to rayse vp it selfe. As in Iohn 6. 63. Iohn he saith, It is the Spirit that quickeneth, the flesh profiteth nothing. And 1. Pet. 3. 18. Peter, that he was put to death as touching the flesh, but quickened as tou­ching the Spirit. Finally, the Apostle 2. Cor. 13. 4. Paul expounding as it were this place, For though (saith he) he were crucified of infirmity yet he liueth by the power of God. In the name of infirmity or weaknesse manifestly alluding to the Hebrew, En [...]ch which signifieth a fraile, or weake, and mortall man, and in the name Power, vnto El, the mighty God: of the second sort are those, where he is said, to haue the Col 29. For in him dwelleth all the fulnes of the God-head bodily, that is, personally and substantially. ful­nesse of the God-head in him, to bee Phil. 2. 6, 7. Who being in the forme of God, emptied himself, taking the forme of a Seruant, be­comming in the likenesse of men, and in habit found a very man. Where, the forme of a Seruant, noting a verie seruant and abiect person, indeed sheweth that to bee in the forme of God, signifieth as much as to be really and es­sentially God himselfe. in the forme of God, to be Iohn 8. 15. For this cause the Iewes sought to kill him, be­cause hee called God his owne Father, making himselfe equall with God. Phil. 2. 6. He thought it no robbery to be equall with God. equall with God. And to conclude, to bee Dan. 10. 13, 21. Mi­chael, of equall Power with the Almighty God. And this to be an honour belonging vnto Christ alone, and not to any created Angell, the Apostle Iude Iude verse 9. teacheth expres­ly, when he so termeth Iehouah himselfe, that in Zachary stroue with Satan about the Body of Moses, or the truth and perfection of the Law of Moses; namely, the whole Doctrine of the Gospell, Remission of sinnes, Imputation of Righteousnesse, Sanctification, and Redemption; as in that Chapter the Angell reasoneth of them all. But most manifestly this appeareth, Reuelat. 12. 7. where MI­CHAEL [Page 53] and his Angels fought with the Dragon and his an­gels. Against the Dragon, that is, the Deuill, head of the malignant Church, opposing Michael; that is, Christ; Head of Saints and Angels: and therefore calling them his Angels, which agreeth to God alone. Finally, the ho­ly Ghost so expoundeth it, Ʋerse 10. Now is the Saluation, and Might, and Kingdome of our God, and the Power of his Christ. In the third and last ranke come those, that call him expresly Iohn 1. 1. The Word was God, 2. Cor. 5. 19. God was in Christ, re­conciling the World, Luke 1. 16. 17. Many shall he (that is, Iohn Baptist) turne vnto the Lord their God, and himselfe shall goe before him in the spirit and power of Elias. Where ( before him) be­ing referred to Christ, as it must, sheweth him to bee the true and vn­doubted Lord God. And hi­ther tendeth the confession of Thomas▪ sir­named Didy­mus, my Lord, my God, Iohn 20. 28. Of this sort also is that, 2. Peter 1. 1. Through the righteousnesse of our God, and Sauiour Iesus Christ. The coupling and context of the sentence with­out any Article before ( Sauiour) which otherwise by the vse of that tongue ought to haue beene, shewing plainly that the word ( God) can haue no reference but to Christ our Sauiour. M [...] plaine is that Co [...]. [...]. 2 Vnto the knowledge of God, both the Father and Christ. Where ( God) as a common antecedent is attributed to them both. God, The 1. Iohn 5. 20. We are [...] true one, in his Sonne Iesus Christ. Th [...] is that true God, and life euerla­sting. true God; The Titus [...]. 13. Wayting for the blessed hope, and glorious bright appearance of the great God, and Sauiour of vs, Iesus Christ Where not onely the knitting of the sentence (as in the place of Peter before) but the phrase of bright appearance (neuer spoken but of the Sonne) enforceth that whole sentence to be meant of him. great God; The mighty Esay 9. 6. To vs a Child is borne wh [...]le name is called Wonderfull, The might [...] God, Most strong, &c. God; The onely Iude verse 4 Denying the onely God and Master, our Lord Iesu Christ. God; God Rom. 9. 5. Of whom is Iesus Christ touching the flesh, who is God ouer all, blessed for euer, Amen. ouer all, blessed for euer, Amen.

To proue the Holy Ghost to be God: First, he also is Ie­houah, for he that led the people in the Wildernes, & whom they tempted so oft, was Iehouah, as wee haue obserued. But Esay Esay 63. 14. saith, this was the Spirit of God. As a beast that goeth downe into a Ʋalley, the Spirit of IEHOVAH quietly led them: and Esay 63. 10. a little before, They rebelled and grieued his holy Spirit. The Heb. 3. 8, 9. Author also to the Hebrewes noteth it to bee the speech of the Holy Ghost, Harden not your hearts, as in the prouocation, as in the day of temptation in the Wildernesse, where your fathers tempted me, prooued me, and saw my workes. Againe, that which the same Esay 6. 9. Pro­phet speaketh of IEHOVAH, that he had-him goe and say vnto this people▪ Hearing, ye shall heare, &c. PAVL Acts 28. 25. ap­plyeth [Page 54] to the Holy Ghost, Well said the Holy Ghost by ESAIAS the Prophet, to our fathers, saying, Goe vnto this people, and say, Hearing ye shall heare, &c.

Secondly, the essentiall properties of the God-head, are here likewise to be found. He is termed Truth it selfe, to note the singlenesse of his Nature. 1. Iohn 5. 6. The Spirit is Truth, hath an Immensity and Infinitenesse of place, dwelling at once in the heart of all the Elect. 1. Cor. 3. 16. Know yee not that yee are the Temple of God, and that the Spirit of God dwelleth in you? Rom. 8. 9, 11. The Spirit of Christ that dwelleth in you. Hee lay ouer that whole masse and lumpe, whereof the Heauens and Earth was after­wards made. Gen. 1. 2. The Spirit of God lay vpon the Waters, ouer-spreading it as a Hen doth her Chicken. Hee filleth all things with his presence. Psal. 139. 7. Whither shall I goe from thy Spirit? Hath a free and absolute power of wor­king after his owne pleasure. 1. Cor. 12. 11. He distributeth his gifts as he will: for hee is the very power of God. So called Luke 1. 35. The Holy Ghost shall come vpon thee, and the power of the most High shall ouer-shaddow thee. And for that which Mat. 12. 14. Matthew saith, I will cast out Deuils by the Spirit of God, Luke 11. 20. LVKE hath it, If I cast out Deuils by the finger of God. Yea, he is the giuer of all Power and Ver­tue. Micah. 3. 8. But I am filled with Vertue from the Spirit of IEHOVAH, with Iudgement, and with Power: Is of in­finite Wisedome and Knowledge, euen to fore-tell things to come. The Iohn 16. 14. things that are to come, shall hee declare to you, saith Christ, yea, to sound the very bottome of the most secret things of God. 1. Cor. 2. 20. The Spirit search­eth the depths of God. And all this hee hath from himselfe, and of himselfe, as most elegantly the Esay 40. 13, 14. Prophet tea­cheth, Who hath instructed the Spirit of IEHOVAH, as a man of his counsell taught him? with whom hath hee com­municated counsell, that he might instruct him, and teach him the way of Iudgement, euen teach him Knowledge, and the way of Wisedomes, (most absolute and perfect Wisedome) [Page 55] make knowne vnto him. For of Goodnesse, what shall I need to speake? whose Name it selfe proclaymeth his Ho­linesse, and whose Gal. 5. 22. 23. fruites are Lenity, Kindnesse, Good­nesse, Faith, Meekenesse, Temperance, and whatsoeuer good is? Eternity is also his, in that, as shall bee shewed anon, he is the Creator of all things, and therefore must needes be, before any thing began.

Thirdly, not onely his proceeding from God, but the very Name of Spirit sheweth the Essence and Nature which hee is of. For as the spirit of a man must needes be truely of mans nature, and is the most formall and essen­tiall part of man: so, and much more it must bee thought of the Spirit of God; vpon whom no composition falleth. This in effect is the Apostles owne Argument, 1. Cor. 2. 11. For who of men knoweth the things of man, but the spirit of man that is in him? So also none knoweth the things of God, but the Spirit of God, who is in him, and of his owne Es­sence, and Nature, as the opposition sheweth plainely.

Fourthly, touching the Workes which onely belong to God, of the eternall Decrees registred in the Booke of IEHOVAH, the Prophet saith, His Esay 38. 16. mouth hath comman­ded, and his Spirit hath collected them. Secondly, In the Creation of all things, he wrought together with the Fa­ther and the Sonne, Gen. 1. 2. The Spirit of God lay vpon the Waters, meaning, that as a Bird lying vpon her Egges, and couering them vnder her wings, doth by a naturall warmth and heate, which commeth from her, hatch and bring forth her young ones: So did the Spirit of God by his liuely power and working, frame and fashion the World out of that lumpe of Waters, Iob 26. 13. By his Spi­rit he beautified (or beautifully framed) the Heauens. Esay 40. 1 [...]. Who helpe the Spirit of IEHOVAH? meaning▪ in the Creation, which he spake of next before. Hence it is, that Elihu Iob 33. 4. in the Booke of Iob, professeth himselfe to be his Creature; and the workmanship of his hands. The Spirit of the Mighty God hath made mee, and the breath of [Page 56] the Almighty hath put life into mee. Thirdly, hee gouerneth and administreth the things created, Zach. 4. 10. The seuen Eyes (or Spirits) of IEHOVAH roule vp and downe vpon all the Earth. Fourthly, He hardeneth the wicked, and de­liuereth them into a reprobate minde. For so the Apostle Acts 28. 26. noteth it to be the voyce of the Holy Ghost, which is said in Esay 6. 10. ESAY, Goe, make fat the heart of this people, make their eares heauy, and cloze vp their eyes. Fiftly, hee is infinite in variety of gifts, 1. Cor. 12. 11. All these things worketh that one and the same Spirit▪ distributing them to eue­ry one a part as he will. Iohn 16. 23. When the Spirit of Truth commeth, he shall lead you into all Truth. Hereupon, Iohn in the Reuel. 1. 4. Reuelation termeth him, The seuen Spirits of God, in re­gard of the manifold graces which God by him giueth vn­to his Church, Grace be to you, and Peace from him, that is, and that was, and that is to come; and from the seuen Spirits, which are before his Throne, and from Iesu [...] Christ: where, by the seuen Spirits, I make no question, the Holy Ghost is meant, and not the holy Angels. First, because these se­uen Spirits stand before the Throne, are inserted meane betweene the Father and the Sonne, the Apostle wisheth Grace and Peace from them; they are the Hornes and Eyes of the Lambe: yea, of his owne very Nature, and being Consubstantiall, and Coessentiall things; not in the least degree appertayning to the Angels. Further, let the Text be marked: It is Reuel. 5. 5, 6. apparant, that these seuen Spi­rits, the Hornes, and Eyes of the Lambe, are noted to be that strength, and most absolute and perfect Wisedome, whereby this Lyon of the Tribe of Iudah ouercame, to o­pen the Booke and the seuen Seales thereof, which Reuel. 5. 34. none in Heauen, or Earth, or vnder the Earth, that is, no Crea­ture could doe. And when all other Reuel. 7. 11. Angels and Reuel. 4. 10. and 5. 14. El­ders are said to fall downe and adore God onely, these seuen Spirits doe it not. To this, I adde Prophecie of ZA­CHARY, Zach. 3. 9. and 4. 10. That God will put seuen Eyes vpon one Stone, vpon CHRIST the Rocke and Foundation of [Page 57] his Church: Being (I doubt not) the selfe-same seuen Eyes that Iohn Reuel. 5. 6. speaketh of, which neyther the Phrase will suffer to be spoken of Angels, nor they can bee said, The ingrauings of that Stone. It must needes bee then, that the Prophet there meaneth nothing else, but that which Esay 12. 2. Esay saith, Vpon him shall rest the Spirit of IEHOVAH, the Spirit of Wisedome, and Vnderstanding, the Spirit of Counsell, and Power, the Spirit of Knowledge, and feare of IEHOVAH, that is, an infinite store of all gifts and ornaments of the Spirit. And that no man may doubt hereof, these Spirits that here are called seuen Eyes, are before Reuel. 3. 5. called seuen Lampes, whereby yet more mani­festly it is prooued, to bee that one onely Spirit; for so doth the Prophet Zach. 4. 2. Zacharie, from whom this place is fetched, or rather the Angell to the Prophet, precisely ex­pound that Vision. After he had shewed vnto him a Can­dlesticke, all of Gold, with a Bowle vpon the top of it, and his seuen Lampes therein, and seuen Pipes to the seuen Lampes, which were on the tops thereof, and two Oliue Trees ouer it, one vpon the right side of the Bowle, and the other vp­on the left side thereof: And being demanded of the Pro­phet, the interpretation of all this; First, he deliuereth it in grosse, This Zach. 4. 6. is the word of IEHOVAH to ZERVB­BABEL, not with Power, nor with Strength, but with my Spirit, saith IEHOVAH, of Hosts. Afterwards, Zach. 4. 14. ex­pounding it piece by piece, hee saith in the end, The two Oliues, are those that continue with the Lord of all the Earth, that is, which are in Christ, and by Christ largely powred vpon his Church: as here Reuel. 5. 6. also Christ is said to haue them, nay, that they be as Hornes and Eyes in his head. And this is that which seemeth to haue beene shaddowed in those seuen Candlestickes, Exod. 23. 31. commanded in the Law to be made of one entyre matter, to note out the varietie and multiplicitie of Graces, proceeding all from one Spirit, as the 1. Cor. 12. 4. Apostle saith, There be differences of Gra­ces, but the same Spirit: neyther let it offend any man (as vnworthy of the Maiestie of the Holy Ghost) that these [Page 58] seuen Spirits Reuel. 5. 6. are said to be sent forth into all the Earth, as if they were Ministers and Attendants vpon the Lambe: for both the word sending, is Iohn 15. 26. and 16. 17. many times spoken of the holy Spirit; and Zach. 4. 10. Zacharie hath the phrase, of rolling to and fro vpon all the Earth.

Sixthly, he calleth and appointeth to the worke of the Ministery, and that by an equall power, and as it were, a ioynt commission with God, Esay 48. 16. IEHOVAH hath sent me, and his Spirit. Acts 13. 2. In the solemne As­sembly at Antioch, whilest they were ministring and fasting, the Holy Ghost said, Separate mee now SAVL and BAR­NABAS to the worke whereunto I haue called them. So saith PAVL, Acts 20. 28. Take heed to your selues, and to all the Flocke, whereof the Holy Ghost hath made you Bishops. And this was the warrant that Peter had of his calling to preach vnto the Gentiles. Acts 10. 19, 20. Whilest hee doubted of the Vision which he saw, and made question of it, the Spirit said vnto him, Behold, three men seeke thee, arise and get thee downe, and goe with them, making no question at all: for I haue sent them. Finally, that of the same Apostle is generall, 1. Pet. 1. 22. Not by the will of man was Prophecie heretofore brought, but as they were led of the Ho­ly Ghost, did the holy men of God speake.

Seuenthly, Regeneration, as also Iustification, and San­ctification, (all the sole Iohn 1. 13. Who are borne not of bloud, &c. but of God. Ro. 8. 33. It is God that iustifieth. and proper marke of God) come from him, Iohn 3. 5. Vnlesse one be borne of Water, and of the Spirit he cannot enter into the Kingdome of God. Titus 3. 5. He hath saued vs by the Lauer of Regeneration, and renewing of the Holy Ghost. 1. Cor. 6. 11. And such were some of you, but you are washed from them, but yee are sanctified, but yee are iustified in the Name of the Lord Iesus, and by the Spirits of our God.

Eightly, the markes also and steps of his God-head are not obscure. First, Wee are Mat. 28. 19. baptized into his Name. Secondly, Iohn Reuel 1. 4. 3. prayeth for Grace and Peace from him. Thirdly, when the Apostles Acts 15. 28. doe warrant the [Page 59] decree which they made by this Argument, it seemed good to the Holy Ghost and vs; is it not plaine that they giue him a Diuine authoritie and the supreme Soueraigntie of God himselfe? Fourthly, How much maketh it for his Godhead, that the sinne committed Mat. 12. 13. against him, that is, his speciall grace and working, can neuer be forgiuen?

Ninthly, playne testimonies of Scripture calling him God, The mightie God, &c. ESAY Esay 40. 13, 18 hauing discoursed of the excellent and incomparable, both Power and Wisedome of the Spirit, addeth; To whom then will you liken the mightie God? manifestly calling him the mighty God. As Peter Acts 5. 3. also doth, when asking ANANIAS, Why Satan had filled his heart to lye against the Spirit of God, forth-with hee addeth, Thou hast not lyed to men, but to God. Hither belongeth that vnto the 1. Cor. 2. 11. Corinthians, For who among men knoweth the things of man, saue the spirit of man that is in him? So also none knoweth the things of God, but the Spirit of God. Where, to make the comparison hold as it ought, you must needes say, that as the Apostle expresly noteth, none to know the things of man, but a very man: So he meaneth, that none know the things of God, but hee that is GOD indeed. So that this also is a most cleere proofe of the God-head of the Spirit.

This is the summe of our most precious Faith, con­cerning the God-head of the Sonne and Holy Ghost, against Arrius, Seruetus, and all that hellish crue, which ei­ther bring in a multiplicitie of gods (and so in truth make no God at all) or imagine a secondary kind of God-ship, making them inferior to the Father, or of the like, but not of the selfe-some essence: & against whatsoeuer Here­sies else, that Hell hath forged, and Satan set abroch, to the dishonour of these three Persons, the one onely true and euer-liuing GOD, Coequall, Coeternall, and Con­substantiall, whom we onely honour and serue.

CHAP. II.

THE glory of God, which from all Eterni­tie God being thus in his na­ture and Per­sons most glo­rious, hath further em­broidered himselfe in glory, by two notes of ex­cellency which he taketh to him, Kingdom and Hanour. Kingdome is that where­by he doth ex­cite an abso­lute soueraign­tie toward o­ther. The order whereof, an­swerable to the relation betweene the persons them­selues, is from the Father in the Sonne, by the Holy Ghost; to whom is attri­buted the im­mediate doing of them. did shine in and to himselfe, it hath further pleased him, both to manifest in the exercising of a Kingdome, and to in­large, by taking honour vnto him. There­fore, our Sauiour in the Lords Prayer, af­ter the Name of God, comprehending his nature and per­sons, which hitherto haue beene handled, addeth these other two: Thy Kingdome come, thy will bee done, &c. By the one he ruleth, by the other his rule is obeyed. This, to speake properly, is not any other Kingdome then that which he had before, but the actuall exercise, and putting into practice of that Kingdome or Soueraigntie, which is of his very nature, as our Sauiour doth distinguish them, Matth. 6. when saying, Thy Kingdome come, &c. he ad­deth by and by, For thine is the Kingdome, &c.

The order or the administration of it is in this manner: The Father is first in Order, not in Power, nor in Time, is the supreme working cause, who doth whatsoeuer hee doth, in the Sonne, and they both by the holy Spirit: To whom is attributed the immediate doing of them, nor as if eyther the Sonne or Spirit were instruments to worke by, but both of them be principall efficient causes and they all, that one and the same God that worketh all in all. The place for this diuersitie of working, is manifest [...]n the Epistle to the Romanes, Rom. 8. 11. But if the Spirit of him that raysed Iesus from the dead, dwell in you, hee that raysed Christ from the dead, will quicken also your mortall bodies by his Spi­rit dwelling in you. Here (as you see) all is comprehended. The Father quickening in Christ, by his Spirit that dwel­leth in vs; for to this end hee maketh mention of Christs raysing from the dead. More cleere betweene the Father [Page 61] and the Sonne, is that to the 1. Cor. 8. 6. Corinthians, But vnto vs there is one God, The Father from whom are all things, and one Lord Iesus Christ, through whom are all things. From, he giueth to the Father as the Fountaine of the Action: Through, to the Sonne, in regard of the personall Distin­ction. So in the Epistle to the Heb. 1. 2. Hebrewes, Through his Sonne hee made the World. Of the Holy Ghost also it is said, By his Iob 26. 13. [...]pirit he beautified the Heauens. And our Sauiour, Iohn 16. 14. He shall glorifie me, for he shall receiue of mine, and shew it vnto you: whose proper kind of working (as the next and immediate cause of all things) is most liuely set forth, 1. Cor. 12. 4, 5, [...], 7, [...], 10, 11. 1. Cor. 12. Now there are differences of gifts, but the same spirits, & there are differēces of Ministeries, but the same Lord. And there are differences of working, but there is the same God who worketh all in all. But to euery one is giuen the manifestation of the Spirit to profit: for vnto one by the Spirit is giuen the Word of Wisedome, and to another the Word of Knowledge, by the same Spirit, and to another, Faith by the same Spirit, and to another the gifts of healing by the same Spirit, and to another the working of Powers, and to another Prophecie, and to another discerning of Spirits, and to another kinds of Tongues, and to another interpretation of Tongues. But all these things worketh one and the same Spirit, distribu­ting them seuerally to euery one as he pleaseth.

This Kingdome standeth in three things, whereof the first are his Purposes, or Decrees. Then his Creation, and The Kingdom of God hath two parts, pur­pose & workes. Purpose is his Decree before all times of e­uery thing. thirdly, the Gouernment of the World: the Apostle redu­ceth them vnto two, purpose, and workes, Ephes. 1. 21. Who worketh all things after the counsell of his will. In the Counsels and Workes of God (putting them both toge­ther) fiue things may be noted, one proper to the purpose of God, the other in common, appertayning both to his Workes and Purpose.

The first is, as touching the Eternitie of this De­cree, that it is before all times, that is to say, from euer­lasting.

The second, is the generalitie of his Dispensation, that it stretcheth it selfe to all things, to wit, to all kinds, and each particular of euery kind.

Thirdly, the relation betweene his Purpose and Workes, that he effecteth nothing, which before he hath not decreed, decreeth nothing, which in time hee doth not effect: whereupon followeth the ineuitable necessitie of the execution of his counsels.

The fourth is, touching the Lords most free and abso­lute stroke in this whole dispensation.

Lastly, That all this is proper vnto God, within the compasse of one▪ of which will fall whatsoeuer wee are to speake, concerning the Gouernment and Kingdome of God. The Apostle in that one sentence elegantly com­prehendeth all: for in saying, Him that worketh, &c. mea­ning God, he sheweth the supreme cause before assigned, and maketh it proper to God, by calling him as it were by that name, and saying all things, hee leaueth nothing free. Now where he addeth; recording to the purpose, & after the counsell: he giueth to vnderstand, that nothing is wrought but that which is decreed, nothing decreed, but in time it is effected. In which words, of purpose & counsell, the Eter­nity of this Decree is also included, as fore-running all his Works, yea, the first worke of Creation it selfe. Lastly, the free-will of God is expressed in adding, after the counsell of his will: But for a better view to be taken of them all, let vs handle these three apart. Therefore to begin with his Purposes, or Decrees, obserue in them three things.

First, The Eternitie of those Decrees: for as God him­selfe is eternall, so are his deep and vnsearchable counsels, all of them written and decreed, or euer the World was. And as Psal. 93. [...]. He is from euerlasting, so is his Throne and King­dome, in the dispensation of his great and glorious pur­poses, established before any time. In which regard, the Psalmist Psal. 78. 69. saith of the Land of Canaan, That he founded it for his people the Iewes, from euerlasting: meaning, in his eternall counsell: and Esay 45. 7. ESAY: Since I disposed an [Page 63] euerlasting people, the Church in the purpose and appoint­ment of God eternally elected. And when the Psalmist Psal. 103. 17. cryeth out, The kindnesses of IEHOVAH are from euer­lasting to euerlasting, doth he not euidently point hereat? But more cleerely to this purpose, serueth that of Paul, Ephes. 3. 11, commending the excellency of the Doctrine of the Gospell, in the gathering together of the Churches of the Gentiles aswell as Iewes, in that it was according to his euerlasting purpose. As also 1. Cor. 2. 7. in another place hee saith of the Wisedome of God, lying hid in the Mystery of the Gospell, that God had fore-ordayned it before the World. And of Christ, Peter 1. Pet. 1. 20. saith, that he was fore-appointed before the foundation of the World was layd. The truth here­of not onely shineth forth in these and other great and high points of our Faith, and namely, of Election, and Reprobation (which come hereafter to be considered) but reacheth farther, and hath a place in all. So Psal. 193. 15. 16. Dauid speaketh of his conception (an ordinary course of nature) When I was secretly framed, and as it were curiously wrought and wouen together, thine eyes did see my very lumpe, what time they were fashioned▪ yea, euen then when none of them was extant: that is, from euerlasting. And the saying of Iames Acts 15. 18. hath no exception, All the workes of God are knowne to him from Eternitie. In this Argument, I finde that the Prophet Esay (from whom the Apostles, 2. Pet. 2. 3. [...]. Peter and Iude, seeme Iude verse 4. [...]. to haue taken it) delighteth himselfe much to set out the Eternitie of Gods Decrees by the Phrase of Long [...] agoe. In the two and twentieth Esay 22. 5, 8, 11. Chap­ter, Thou diddest looke in that day, (when the enemie did besiege you) to the Armour of the Forrest, House, &c. But ye looke [...]ot to the Authour of it▪ nor had respect to him that framed it long agoe. Chap. 25. The Esay 25. 1. counsels long agoe (eter­nally decreed, and in their time prophesied, and made knowne to the Church) are Faith and Truth. And so him­selfe doth in another Esay 37. 26. place expound it, to import as much as from all Eternitie.

Secondly, The cause why all things are so decreed, is [Page 64] not the knowledge or fore-knowledge of God, but his absolute will and pleasure, for causes resting onely in himselfe, although vnknowne to vs, yet most iust and ho­ly, Ephes. 1. 11. Hee worketh all things after the counsell of his will.

Thirdly, The generalitie, in that hee hath decreed all things, and all the meanes and circumstances of euery thing, Acts 15. 18. All the workes of God are knowne to him (that is, purposed and decreed of him) from Eternitie. So that whatsoeuer experience sheweth, or the Word of God confirmeth to come to passe in Heauen, or in Earth, or in the lowest Hell, both the confounding of the wicked, the Saluation of the Elect, and the things that pertayne to the businesse and affaires of this life, the same are all eter­nally decreed of God; and that for his owne good plea­sure onely: the Ephes. 11. 1. Apostle bearing witnesse, That hee worketh all things after the counsell of his will.

CHAP. III.

IN the Creation, which is the second thing The workes of God are the execution of his purpose: And are Crea­tion and Pro­uidence. Creation is his making all things. wherein his Kingdome standeth, I ob­serue fiue things, which the Story of the Creation penned by Moses, in the first and second Chapters of Genesis doth offer vnto vs.

First, The things which God made.

All things without exception: and in saying all things, it is manifest that we leaue nothing vncreated, excepting onely him that did create them, no, not the Angels them­selues, the most glorious and super-excellent Creatures of God, of whō albeit Moses maketh no mention in expresse termes, (no more then of their fall) specifying onely the [Page 65] visible workes of God, in respect of the people to whom he wrote, yet the Holy Ghost else-where concealeth not their Creation, for when the Psalmist had exhorted the Angels and Host of Heauen; the Sunne, the Moone, the Starres, the Heauen of Heauens to prayse the Lord, hee addeth a reason common to them all, Let Psal. 148. 2, 3, 4, 5. them prayse the Name of IEHOVAH: for he commanded, and they were created. But most manifest is that of PAVL, Col. 1. 16. By him were all things created, which are in Heauen and vp­on the Earth, things visible and inuisible, whether Thrones, or Dominions, or Principalities, or Powers. By which words it is most certaine, he vnderstands the Angels.

This (all things) you may not vnfitly deuide into 1. Cor. 4. 9. reasonable Creatures, Angels, and Men, and the World of them both; whereto aptly serueth the place of the Colossians before: and Moses in the very first words of his Story hath so deuided it, In Gen. 1. 12. the beginning God made Heauen and Earth: that is, both the vtmost compasse of this vniuersal World, together with the Spirits and Angels that inhabit it, and that Chaos, or first lumpe and matter, whereout the Earth and Heauen, (as we call Heauen) and all heauenly and earthly bodies were made. Moses there­fore, as Paul in that place, maketh a most perfect diuision of all the whole frame of Gods Creation, sundring it into two, Heauen, and Earth. The Ayre it selfe, the Sunne, the Moone, the Planets, and whatsoeuer in that whole Chapter is spoken of, seemeth to be comprehended vnder the name of Earth. For so hee doth proceed, resuming the latter member, And touching the Earth, it was vnsha­pen, &c. By Heauen is meant the place of blessed Spirits, and the Angels inhabiters and dwellers in it. All which appeareth further in the next Chapter, Thus Gen. 2. 1. were the Heauen and the Earth perfited, and all the Host of them: that is, whatsoeuer is within the compasse of the highest Heauens, vnto the very bottome and Center of the lowest Earth, things visible and inuisible, Angels, or whatsoe­uer [Page 66] else, wherewith the Heauen and Earth are beautifully adorned.

The World of these two Creatures, is either the vn­seene World, Heauen, and Hell, or the World visible, and subiect to our eyes, which Moses in one word termeth Earth. But a better and more apt diuision to this purpose may bee made, to say, it is eyther the naturall place and World for these two Creatures, Heauen for the one, Earth for the other, or Hell accidently for eyther.

Heauen, we call the highest World, made for the Angels to inhabit. As our Mar. 12. 25. Sa­uiour Those that phantastically teach that Heauen is eue­ry-where. teacheth, They are as the Angels in Heauen. In Heauen Mat. 18. 10. their Angels al­wayes behold the face of my Father which is in Heauen.

This is it which the Scripture calleth, 1. King. 8. 27. The Heauen of Heauens, for the excellencie: The 2. Cor. 12. 2. third Heauen, for the situation aboue the Ayre and the Skie, (both which haue the name of Heauen) and 2. Cor. 12. 4. Paradise, for the plea­sure, being the place of the residence of Gods glory.

Earth is the middle World, made for man, Psal. 115. 16 The Heauens are IEHOVAHS, and the Earth which hee hath giuen vnto the sonnes of men.

Two things in it come to be considered, the parts and the ornaments.

The parts I call the foure Elements: For the Phi­losophers a­gree that no­thing giueth light, but that which hath some fire in it: wherefore from [...] Light, the Chaldees were wont to call Fire, Oru [...], whom they worshipped for their god, Fire, the vpper­most Globe wherein was Light, an adiunct and quali­tie of the Fire: Ayre (or as Moses calleth it, an Following the Greekes who name it, [...]. extent, we improperly the Firmament) comprehending all that voyd place betweene the Cloudes and the Earth, which giueth breath of life to all things that breathe: Water with all the Chanels thereof, the Seas, the Floudes, the Lakes, the Springs: And Earth, (or the dry ground) the Bottome and Center of the World, for man to inhabit.

Ornaments, are the things wherewith these Elements are garnished and set forth, being all things necessary [Page 67] both for the vse and command of man. For his vse were made the Gen. 1. 11, 12 13, 14, 15, 16, 17, 18, 19. insensible things, Grasse, and Trees conti­nually fructifying in the Earth, the Sunne, the Moone, the Starres, placed aboue the Cloudes, in the highest Globe, in, or aboue the vppermost part of that extent, which Moses calleth the [...] extent of Heauen: that is to say, that part of the extent which is neerest to the Heauens, and furthest from the Earth, where the Element of Fire is: and these being the vessels, that now receiue and send forth the Light (which it seemeth most probable the Fire is it before, for the Scripture speaketh of Light before the Sunne) haue in that place of Moses a three-fold vse as­signed to them.

First, To distinguish Light from Darknesse, that is to say, the naturall Day from the Night.

Secondly, To bee signes, for the noting out of times and seasons. A thing common to them all, as appeareth, Iob 9. 9. Where ARCTVRVS, ORION, PLEIA­DES, and the Planets of the hidden South, are vsed to note out the parts of the Yeere, Autumne, Winter, the Spring, and Summer. But this neuerthelesse is proper to the Sunne and Moone, that by the running of their com­passe, they after a speciall sort rule and gouerne; the Sunne, the Day, and the Moone, the Night; and make the difference of ciuill Dayes, Moneths, and Yeeres.

Thirdly, They serue not onely to enlighten the Earth, but by their influence, to refresh and giue growth to all earthly bodies.

For the command of men, were made the dumbe and vnreasonable Creatures, which yet haue a sensitiue life and feeling. As in the Water, Fishes; in the Ayre, Birds; in the Earth, Beasts, both going and creeping: all of them Male and Female, for the propagation of their kind. Hell is the lowest World, a soule Those that teach al­so that Hell is no cer­tayne nor locall place. and fearefull place of punishment, made for Angels and men that [Page 68] should transgresse, Peter 2. Pet. 2. 4. [...]. giueth it a name, which sig­nifieth asmuch as a place of terrible confused darkenesse, whereof that which Iob 10. 22. Iob speaketh touching the graue, is much more to bee verified, that there bee no orders there, no alterations of times and seasons, sometimes darke, some­times light, but whatsoeuer shineth most, is as the shaddow of death, continuall night, and a whole day, as a man may say, of darknesse: for out of the Kingdome of Heauen there is no light at all. Therefore are the heires of that Kingdome termed, The Luke 8. 31. sonnes of Light. And contrari­wise, this place the Mat. 8.. 12. outer darknesse, Luke Luke 8. 31. calleth it, The deepe or bottomlesse Gulfe, placed beneath, as a most deepe and darke Dungeon: a foule and hideous Prison, as Peter 1. Pet. 3. 19. nameth it, when hee saith, that Christ by the power of his God-head in the Ministery of NOAH, preached to the spirits now in Prison. And againe, 2. Pet. 2. 4. that the Angels which sinned, are kept there in chaines of darke­nesse: or as Iude verse 6. IVDE hath it, with euerlasting bonds vnder darkenes, as in a Gaole, vnto the Iudgement of the great Day.

Wee haue done with the World, made for these reaso­nable Creatures. Come wee now to the reasonable Creatures themselues, and first, of the parts of reason, come to them both, vnderstanding and will. The vn­derstanding part in men (for distinction sake, and our bet­ter conceiuing of it) we commonly terme the minde, the will in them is properly called the soule; although the reasonable soule comprehending both, bee but one.

In the vnderstanding part, two faculties are compre­hended.

First, Knowledge, that teacheth what we ought to doe, and is the Fountaine and beginning not onely of the other faculties, but of all the Actions and Motions of our life. Vnder this, two other faculties are comprehended, Iudgement, or Wisdome, which is the top and perfection of knowledge for discerning of things that differ, and conscience, which is a part of our vnderstanding, deter­mining [Page 69] of our particular actions, eyther with them or a­gainst them; called therefore Conscience; as if you would say, A knowing with or before God, vpon a right examination of our wayes in his sight.

Secondly, Memory to lay vp in our mindes, the things which wee know and vnderstand. The will is a facultie freely choosing whatsoeuer it selfe pleaseth, and mouing vs to doe it, and this hath the soueraigne command in e­uery one, for therefore we doe a thing, not because wee thinke it ought to bee done, but because wee will doe it: vnder the name of will I comprehend (in this place) aswell the desire onely, which is before and without consent, as that which most properly & in common speech, is onely termed the will, when a settled and full consent is come.

And here affections are the same, that conscience is in the mind. Not seuerall or distinct faculties, but parts or motions of the wil, diuersly inclining it to this or that ap­pearing good, according to the diuersity of obiects that are offered, of Loue, Hatred, Ioy, Sorrow, Anger, and such like.

Such a free-will wee may truly say there is by nautre, both in men and Angels: for God hath set the beginning of motion in themselues. Albeit, hee onely haue all ab­solute freedome in him, vpon whom dependeth the will of all other Creatures, which hee holding the reines in his owne hands, swayeth and ruleth which way it plea­seth him. But to take freedome from the will, were to destroy the will it selfe.

As touching the reaso­nable The Sadduces who said that there was neither Angell nor Spirit, Acts 24. 8. but held good Angels to bee onely good thoughts and motions stirred vp of God in men, or happy successe comming from God, and euill angels to bee euill lusts and affections, proceeding from the corruption of our nature. Creatures them­selues: In the Angels ge­nerally I consider:

First, that they bee Spi­rits, that is to say, inuisi­ble and incorporeall sub­stances, Persons liuing [Page 70] and subsisting by themselues: neither vpheld in any o­ther nor part of another thing, Heb. 1. 14. Bee they not all ministring spirits? The opposition that is made, Iob 4. 18, 19. betweene the Angels and men that dwell in houses of clay; whose foundation is in this dust, prooueth them to bee of no bodily or fleshly substance, nor of an earthly mould, but spirituall and celestiall. In Col. 1. 16. the Epi­stle to the Colossians, they are termed inuisible. And Luke 24. 39. A Spirit hath not flesh and bone, &c. The Prophet likewise opposeth Spirit, and flesh together, Esay 31. 2.

Secondly, The spirit of Angels differeth from the soule of man in kind; for Christs soule was no Angelicall Spi­rit. He tooke not, saith the Apostle, Heb. 2. 16. the Angels, but the seed of ABRAHAM.

Thirdly, I consider the properties of their spirituall na­ture, though common in some sort to the soule of man, yet in them farre more excellent, and are these foure:

First, An incomparable power and strength.

Secondly, Agilitie and nimblenesse, able in a trice to dispatch great matters. All which the Prophet noteth to be in spirits, Esay 31. 3. The Egyptian is a man, and not a mighty God, and his horses are flesh, and not spirit.

Thirdly, An excellency of Vnderstanding, Reason, and other Graces, for which the Apostle magnifieth the Angels, 1. Cor. 13. 1. If I speake with the tongue of Angels, &c. Not that they haue tongues or vse of speech, but to note what grace and excellencie of discourse must needs bee thought in them, if it might bee supposed that they should speake.

Fourthly, Immortality, which our Luke 20. 36. Sauiour noteth in the Angels, when he compareth together in this behalfe the estate of them, and of the Blessed, after the Resurre­ction. They cannot, saith he, dye any more, for they are equall to the Angels.

In man I especially obserue:

First, His person, Ecclesiast. 12. 7. 1. Cor. 2. 21. consisting of a bodie, and a rea­sonable [Page 71] soule, being a spirituall, and therefore immor­tall substance.

Secondly, The faculty of speaking, proper vnto him: whereupon the tongue is called our glory, because it is the instrument whereby wee glorifie God, and excell all earthly Creatures, as may appeare, if you conferre Psalme 16. 9. with Acts 2. 26. for that which the Psalmist saith, Therefore my heart is glad, and my glory reioyceth, &c. PE­TER rendreth, And my tongue reioyceth, &c. And in this sence it is also taken, Psal. 30. 12. and Gen. 49. 6.

Thirdly, The Gen. 1. 27. two sexes that God created in this na­ture, Man, and Woman; Man the head and chiefe; Wo­man the comfort and companion of his life, giuen for a helpe vnto him, as the words of God import, Genes. 2. 18 It is not good for man to bee alone: I will make him a helpe fit for him: and the manner of her Creation, being out of the Rib of man: for which cause, Adam himselfe Gen. 2. 2. 3. ac­knowledgeth, that shee was a helper giuen of God vnto him: But that man is the head of the woman, the Apostle plainly speaketh, 1. Cor. 11. 3, 7. where hee also calleth him the Image and glory of God, carrying the marke of his soueraignty and dominion not onely ouer other Crea­tures, but in respect of the woman her selfe, who is like­wise said to bee the glory of man, because it is his ho­nour, to haue such an excellent Creature subiect to him. This soueraignety of the man ouer the woman, is decla­red in the Scriptures by diuers Arguments. First, by the matter whereof she was made, being Gen. 2. 23. taken out of man. As it is, 1. Cor. 11. 8. For man is not of the woman, but wo­man of the man. Secondly, By the end of her creation, as it followeth in the same place: For man was not created for the woman, but the woman for the man: that is, for the solace and comfort of his life. Thirdly, by the time and order of the Creation, 1. Tim. 2. 12, 13. I permit not a woman to take authoritie ouer the man; for ADAM was first formed, and then EVE. Fourthly, By Gen. 2. 23. Adams taking of authoritie [Page 72] to impose a name vpon her. And lastly, by the very name of [...] woman which he giueth, deriued from man, out of whom shee was taken.

Fourthly, That of eyther sexe hee created but one A­dam, and one Eue, Gen. 2. 21, 22. whom hee ioyned in holy Mar­riage, for the propagation of Mankind.

The second thing to bee obserued Of nothing. Those that held all or some of the Creatures, whether Angels or the soules of men to bee made or traduced (as they call it) out of Gods owne essence. is, ex quo, whereof they were made, viz. of nothing, onely by his mighty powerfull Word. So as the things wee see, were not made of things that doe ap­peare, as the Heb. 11. 13. Apostle saith to the He­brewes, that is, were made of nothing. By Psal. 33. 6. the Word of IEHOVAH, as it is in the Psalmes, the Heauens were made, and by the breath of his Mouth all the host of them. So it is in the 148. Psal. 148. 5. Psalme, He commanded, and they were created. This appeareth euidently in the History of the Creation, thorowout all the parts: God Gen. 1. 3. said, Let there bee Light, and there was Light: And so in the rest. God therefore needed not (as silly men doe) stuffe or matter to worke vpon; hee needed not tooles or other instruments, neyther vsed hee the ayde or helpe of any Assistant; as the Esay 40. 13. Prophet teacheth vs, when hee cryeth out, Who holpe the Spirit of IEHOVAH? or as a man of his counsell gaue him Knowledge? And this being against the course of nature, and contrary to the beaten axiome of all Philosophie, that of nothing it is impossible a­ny thing should come, is worthily made a fruit of Faith for men to beleeue; the Heb. 11. 3. Apostle bearing witnesse, that by faith onely wee vnderstand it: for howsoeuer many of the Heathen who knew not God, especially the wiser sort, haue in a kinde acknowledged a Creation: Neyther in truth can any bee so blockish, as not to see it, if he looke but vp to Heauen, and the frame of this World, which haue the name of their Workeman and Creatour written in their fore-head: yet neuer was there any, not so much [Page 73] as the wisest of them, that could attaine to this, How the World should bee made of nothing. Heere therefore all reason of man must stoope, and bee content to learne of him, in whose Schoole it is better to bee Schollers, then Teachers and Professors any where besides; who not onely maketh men wiser then the beasts of the field, as it is in the Iob 35. 11. Booke of Iob, but teacheth his wisedome a­boue the wisedome of the wise, and guideth them by pathes, that no foote of vaine Philosophie is able for to walke.

Thirdly, I note the order and manner how all this was effected.

First, The Angels, and their World, the highest Hea­uens, were without more adoe immediately made of no­thing: But for men and the World which here we see, it was somewhat in another sort.

For touching the World it selfe:

First, God minding to erect such a large and goodly Theater, wherein hee would make full demonstration of his incomparable both Power, Wisedome and Good­nesse, Gen. 1. 1, 2. framed first an empty an vnshapen lumpe, with­out fashion, without forme, called Waters, for the vast hugenesse of it; Darknesse for the confusion and lacke of forme; and the Deepe, for the emptinesse without bot­tome to rest vpon, which, lest it should vanish and come to nothing, hauing no steaddinesse to vphold it, the Spirit of God lay vpon it, and ouer-spred it, to keepe it from decay.

Secondly, Out of this lumpe and vnformed confusion did God afterwards distinctly forme this World, and all the parts of it. First, those foure Elements, called the simple bodies, by fetching one contrary out of another, as Light out of Darknesse, the Firmament out of empti­nesse, dry Earth out of Waters: then the compound bodies out of the same Elements, and for the most part, of all foure vnequally mingled together, euery one princi­pally [Page 74] out of the same Element which they garnish or inha­bit. As Grasse and Trees out of the Earth, The Sunne, the Moone, the Stars wholly or specially out of the For it is plaine by Mo­ses, that the Heauens thē ­selues, and those celestiall bodies, were made not of any fift es­sence, as Ari­stotle and some other dreame, but of elemen­tary matter, namely, of the fire. Whereup­on the very substance, and the whole frame and compasse of them all, which wee call the Skye, is termed [...], aether, from [...], which is to burne, for that al things there are fiery, as A­na [...]ag [...]r. an old Philosopher did well de­riue it: Albeit Aristotle in his first Booke de C [...]lo, reiect this Etymologie and preferres another rather, from [...], because it is in perpetuall motion. But that seemeth neither so naturall for the Word, nor so apt for the matter. fire, (as may not vnprobably be gathered Fishes) out of the Wa­ters, Birds out of the Ayre, Beasts out of the Earth. But men and women, as a piece of singular worke, hee fra­med in a more artificiall sort.

The body of man, by [...] Gen. 2. 7. whereun­to Paul alludeth, 1. Tim. 2 1 [...]. [...]. forming and figuring it, as a Pot­ter doth his Vessels out of the Clay of the Earth. And therefore heauy and lumpish, dead of it selfe, and with­out any sence or feeling. Whereinto he breathed a soule, not as a part of the Diuine Nature, or of Gods owne es­sence, (which to thinke were impious and absurd) but be­cause it was made neyther of the Ayre, nor of any other elementary matter, but onely by his Word, and the power of his Spirit; and this hee knit vnto one person with the body, to quicken and giue life vnto it, and to make it a perfect man.

The woman hee framed and formed out of the Rib of man. And all this Moses plainly expresseth, Gen. 2. 4, 5, 6, 7

Finished in six dayes. The fourth thing I obserue in the Creation, is the time, which it pleased GOD to take for the finishing of this worke, in that he created not all at once and in a moment, as he could haue done, but tooke the space of sixe Gen. 1. 31. & 2. 1. 2. 3. dayes for it, within which compasse Heauen (the place of the blessed Angels) together with the Angels themselues were made, as Moses plainly teacheth, Gen. 2. 1, 2.

Therefore the first day God made, First, Heauen and Hell. For Hell, it is probable to bee supposed, hee did then make, when Heauen, the other part of the vnseene World, was made: And that Heauen was the first worke of all, is easie to be gathered by the very order wich Mo­ses Gen. 1. 1. & 2. 1. vseth.

Secondly, The Angels, those Creatures of 2. Cor. 11. 4. Light, the Tenants and Inhabitants of the highest Heauens, who in Iob Job. 38. 7. are said to shoute and sing forth the pray­ses of God, when those heauenly Bodies, the Sunne, the Moone, the Starres were made, as astonished at the ex­cellency of their beautie. And therefore themselues were before that time created.

• Thirdly, That vnfashioned lumpe.
• Fourthly, Fire.
• The second Day he made the Ayre.
• The third Day. First, Water. Secondly, Earth, Third­ly, Grasse and Trees.
• The fourth Day the Sunne, the Moone, the Starres.
• The fifth, First, Fishes, Secondly, Birds.
• The last Day hee made, First, Beasts, Secondly, Man and Woman.

A fift and last thing to be obserued in the Creation, is, And was of e­uery Creature in excellency of perfection, that all the Creatures were made exceeding good, whe­ther you consider them singly and apart, or all of them together. As from God, that is, goodnesse it selfe, no­thing can come but absolutely good. For the further sea­ling vp of which Doctrine, wee haue the testimony of God himselfe, both in euery speciall: God Gen. 1. 4. saw the Light, that it was good: and so in the rest: and in the generall conclusion of all, God Gen. 1. 31. looked vpon all that hee had made, and behold, it was exceeding good.

This goodnesse in the Creatures generally, is the ex­cellencie of perfection, according to that their nature is capable of: for goodnesse in that place, is not to bee ta­ken as opposite vnto vice, and to that foule deformitie, which is a breach of the righteous Law of God: but it noteth that perfection and excellency of estate, that eue­ry Creature was framed in, according as his nature was fit and able to receiue. No weaknesse or infirmitie was then any where to be seene. No corruption or decay, no­thing out of frame or ioynt so, as now wee see the whole [Page 76] World to bee. Man trauelled without wearinesse, the Beasts laboured without irkesomenesse, the Earth brought forth of her selfe Herbes, and Plants, the Trees, Fruites and Blossomes in abundance; euery thing ranne his course, and did his worke with cheerefulnesse, and la­bour to them was not laborious.

In the principall Creatures, Angels and Men, that Of the reaso­nable Crea­tures, Angels and men, it was after his owne Image or likenesse, in holinesse and happinesse. goodnesse is not onely the perfection of those faculties, vnderstanding and will, and of all their powers, but e­specially perfect holinesse and happinesse: The Image and similitude of Gods holy and blessed nature, Gen. 1. 26, 27 Ephes. 4. 24. Coloss. 3. 10. 2▪ Cor. 3. 18. after which man is said to bee created. But all this, as I said before, is to be vnderstood according to that their nature is capable of; for

First, The Angels are capable of a farre more excellent perfection then mans nature can attayne.

Secōdly, Not onely euery nature is not capable of eue­ry grace, but there is no Creature that can be eyther per­fectly single, infinite, or vnchangeable, which are the proper Prayse of GOD: for euen those heauenly Spirits haue some things mixed and compounded in them, and being of finite nature, are not capable of infinite Power, Wisedome, Holinesse, or other graces, nor any way can come neere the excellencie of the Creator. Beside, both Men and Angels were framed of a mutable and change­able disposition, the more to set out that constant and im­mutable nature which is in God: and therefore also of a nature both subiect to temptation, such as eyther their owne thoughts, or outward obiects may offer to them, and of a will, though free, able to choose good, and to leaue euill: yet inclinable aswell to euill as to good, though in their estate of holinesse, most vnto good. Iob 15. 15. Behold, he putteth no stedfastnesse in his Saints. And Iob 4. 8. Behold, hee putteth no stedfastnesse in his Ser­uants.

The Angels Holinesse I call the integritie of their na­ture, [Page 77] being first enlightened with the perfect knowledge Holinesse, in a mind enlighte­ned with the knowledge of the whole will of God: & all the strength of nature con­formed there­unto. of the will of God, and of his most holy Law, written and engrauen in their minde by nature. Next, in a con­formitie of the whole strength of Nature, Vnderstan­ding, Will, Desire, Affections, and whatsoeuer else vnto God, or a power and abilitie in the reasonable Creature to performe the whole will of God.

Happinesse is all that good, that can possibly fall vpon the Creature. Happinesse, in the fruition of Gods loue, and (from thence com­ming) a con­iunction and communion with him. Coniunction is an enioying of his perso­nall presence. Communion is a participa­tion (in some sort) of his Blessednesse, both Kingdome, Power, and Glory.

It standeth in three things:

First, The loue of God vpon vs: who is good it selfe, and the chiefe and onely good, from whence commeth all the good of Men and Angels.

Secondly, The enioying of his gracious presence, be­ing alwayes with him, and seeing him face to face.

Thirdly, A communion and participation, in some sort, so farre as our nature can receiue of all those excellencies that are in him, communicable to his Creatures.

Our Sauiour, as we heard before, reckoneth them all, Matth. 6. in the conclusion of the Lords Prayer, King­dome, Power, Glory.

Of his Kingdome wee participate, by the dominion and soueraigntie which hee giueth vs ouer the other Creatures.

Of his Power, by hauing strength of nature, and abilitie to exercise this soueraigntie, and to put it in execution.

Of his Glory, in being full of excellencie within and without. Without, comely and beautifull; within, glit­tering and shining in Vertue, Wisedome, and all other Graces of the minde. A part also of this Glory are Riches, Honour, Pleasures, and such like.

These things are now seuerally to bee applyed to both these Creatures, beginning with the Angels, whom the Scripture is wont to call 2. Cor. 11▪ 14. Angels of Light, and Luke 9. 2 [...] ▪ holy An­gels; to note the puritie wherein they were created. Our [Page 78] Sauiour Mat. 22. 30. also teacheth, that the perfection of men after the Resurrection, standeth in this, that they shall be as the Angels of God in Heauen. Their very fall implyeth as much: for in that they stood not in the Truth, as our Sauiour spea­keth, Iohn 8. 44. and as Iude hath it, Verse 6. of his Epi­stle, left their first estate; it followeth, that in the begin­ning they were created perfect.

In this respect they are called the sonnes of GOD, Iob 1. 6. When the sonnes of God came to present them­selues before IEHOVA, Satan also came in the middest of them.

What an excellent measure they had of all kinde of Grace, Wisedome and heauenly Knowledge, the speech of Christ doth shew, celebrating their Diuine Know­ledge of the Mysteries of GOD. Marke 13. 32. Tou­ching that Day none knoweth, no, not the Angels of God in Heauen. And the Apostle, Gal. 1. 8. If wee, or an Angell from Heauen, preach vnto you any other Gospell then we haue preached vnto you, let him be accursed. Therefore also they performe all offices of Pietie, and the seruice of GOD more cheerefully, readily and gloriously, then any man did or could doe; and are called Esay 6. 2. Seraphins: as if you would say, burning with zeale and the loue of God, or shining in all puritie and holinesse.

And as the measure of their Wisedome and Holinesse did excell, so did the measure of their happinesse in like sort: whereunto the place where they were set to in­habit, did much auayle, they being celestiall Spirits, and hauing their abode in Heauen; we terrestriall, dwelling vpon the Earth, and in Houses of Clay. The like, though not in the like proportion, there was betweene the An­gels themselues, some being more glorious then the rest: It seemeth no common dignity which is giuen Luke 1. 19. to one of them to bee GABRIEL, that is, the mighty Power of God to stand before Gods presence. And PAVL, Coloss. 1. 16. reckoneth vp Thrones, Dominions, Principalities, and [Page 79] Powers, as degrees of that their glory, which the disiun­ctiue particles, whether, and or it may well be thought, doe import: and hither may bee drawne that of Paul to the 1. Thess. 4. 1 [...]. Thessalonians, that the Lord himselfe shall come downe from Heauen, with the voyce of an Arch-angell; that is, of a chiefe and principall Angell. So was it also betweene Eu [...] and Adam, 1. Tim. 2. 12, 13.

To come therefore to the things wherein the happines of the Angels stood.

First, That they had the loue of GOD, there is no doubt, being his sonnes and the prime of his Creation.

Secondly, In locall coniunction they were most neere vnto him; beholding alwayes his face in Heauen, Mat­thew 18. 10.

Thirdly, For their Soueraigntie and Dominion, they are called Rom. 8. 38. Thrones, Ephes. 6. 12. Principalities, Dominions, Go­uernments, Chiefe Dan. 10. 13. Princes, &c. 1. Pet. 3. 22. Ephes. 1. 21. Col. [...]. 16.

Fourthly, For their Power, the name it selfe of Power Rom. 1. 38. is giuen to them. And the Psal. 103. 20. Prophet by name doth set it forth, Yea Angels, mighty in power. And to the Thes­salonians, 2. Thess. 1. 17. When the Lord Iesus shall bee reuealed from Heauen with his most mighty Angels. The Angels, saith PE­TER, in power 2. Pet. 2. 11. and might greater then these. As if hee would say▪ other manner of persons: whereby hee doth insinuate their exceeding and incomparable power.

Fifthly, For their Glory, what it is; that one place may serue in stead of many, where it is coupled with the glo­ry of the Father and the Sonne. When the Luke 9. 26. Sonne of man shall come in the glory of himselfe and of his Father, and of the holy Angels. In the Luke 2. 9. second of Luke, when the Angell of the Lord stood before the Shepheards, it is forth-with added, that the glory of the Lord shone round a­bout them. Hither it maketh, that the Glory and Maiesty which the Lord made to appeare in the face of Stephen, for the daunting of his Aduersaries, is Acts 6. 15. resembled to the countenance of an Angell. In the Vision which Esay 6. 1. E­say [Page 80] saw, they are brought in with two of their wings coue­ring their feet: Thereby to meete with the infirmitie of men, who are not able to abide the brightnesse of their glory. DANIEL Dan. 10. 5, 6. excellently describeth this, in that great Vision which hee saw by the Waters of Chiddekel, Lif­ting vp mine eyes, I saw, and behold, a man clothed with Linnen, whose loynes were girt with excellent Gold of Vphaz, his Bodie was like vnto Sea-coloured blue (as if hee would say, of an heauenly colour) his face to looke to, like the Lightening, and his eyes like to Lampes of fire, and his armes and feete like vnto the colour of polished Brasse, glittering and twinkling like sparkles of fire; the noyse also of his words were like vnto the noyse of a whole multitude: At whose appearance, the men that were with Daniel trembled ex­ceedingly, and flying, hid themselues; hee also himselfe had no strength left within him, but euen his beautie and comelinesse were turned into corruption. And hither be­longeth their wonderfull and admirable wisedome, growne into a Prouerbe: As 2. Sam. 18. 14 the wisedome of an Angell.

The holinesse wherein men were created, is recorded, Genes. 1. 26, 27. Let vs make man according to our owne I­mage, after our owne likenesse. And wherein this Image and likenesse of God doth stand, the Apostle doth informe vs, Ephes. 4. 24. Put on the new man, which, according to God, is created in righteousnesse and true holinesse. Coloss. 3. 10. Put­ting on the new man, which is renewed in knowledge, according to the Image of him that hath created him. And in this re­spect Adam also in his innocencie is called, The sonne of God, Luke 3. 38.

Touching the happinesse of Adam and Eue in their integritie:

First, They were beloued of God, his sonnes and children.

Secondly, They enioyed his presence, but vpon Earth, which was their habitation; and therefore lesse gloriously [Page 81] then the Angels did; but that they also had it, is appa­rant by Gods familiar conference with Adam, Gen. 2. 29.

Thirdly, They had Dominion and Power ouer all the Creatures of the Earth, and were set as the Monarches of the World, Gen. 1. Let Gen. 1. 26. vs make man after our image, &c. and let them rule ouer the fishes of the Sea, and ouer the Fowles of the Ayre, and ouer Beasts, and ouer the whole Earth, and all creeping things that creepe vpon the Gen. 20. 19, 20 Earth. Which soueraignty of man is declared, Gen. 2. First, by Gods bringing to Adam all the Beasts of the field, and all the Fowles of the Ayre, putting him in seisin and possession of them, and making them to present themselues before him, as subiects are wont to doe at their Princes Coro­nation. Then by the names hee gaue vnto euery one, that so hee might know how to call for them, whensoe­uer hee should need them, to attend vpon him, and to doe him seruice.

Fourthly, They were indued with strength of nature, not subiect to sicknesse or other infirmities: Insomuch as their very labour was without all wearinesse, paine or griefe, which sinne hath brought vpon vs, as appeareth by the Curse, Gen. 3. 17, 19. Gen. 3. Because thou hast obeyed the voice of thy Wife, and eaten of the fruit of the Tree which I for­bade thee, Cursed be the Earth for thy sake: In sorrow shalt thou eate of it all the dayes of thy life: In the sweate of thy face shalt thou eat thy meate.

Fifthly, They were all glorious, both in their bodie, which being naked, had an excellent dignitie and come­linesse in it, without the least vnseemelinesse that might make them ashamed, and in their minde furnished with all Graces, and namely of wisedome, and knowledge, vnderstanding the nature of all the Creatures, and able according to their nature, to giue apt names vnto them.

Last of all, for a further increase of their happinesse, they were seated in Paradise, a place of al kind of pleasure, where for the exercising of man, to labour in some ho­nest [Page 82] and lawfull calling, GOD gaue him charge to dresse and keepe the Garden.

CHAP. IIII.

AFTER the euerlasting Epicures, which deny all Prouidence of God. Those Phi­losophers that held nature (That is, some Power or Vertue, Spirit or Minde, as they terme it, ming­led and infused in­to the parts of the World, that holdeth vp and stirreth all things) to bee God. Whereas in truth, nature is nothing else, but that course & order which God at the first Creation set in things, and which hee altereth and changeth at his pleasure, Deuter. 8. 3. Man liueth not by bread onely, but by▪ eue­ry word that proceedeth out of the mouth of Ie­houah. Decrees of GOD, and Prouidence is his gouerning of the things created. the Creation of the World, his Kingdome thirdly standeth in go­uerning the things cre­ated: Both the course which at the first Creation hee set in nature, and the actions and euents of things. Here­in consider wee first the generalitie of this gouernment, that it reacheth to all in generall, and to euery thing in particular, past, present, or to come.

To set forth this more distinctly, that so we may make the better vse of the generalitie of his Prouidence, it stretcheth

First, To all Persons and liuing Creatures, euen the vilest and most contemptible: The Psal. 145. 15, 16. eyes of all things looke vp to thee, and thou giuest to them their meate, thou openest thy hand, and fillest euery liuing thing with thy good pleasure. The Psal. 104. 21. young Lyons roare for their prey, seeking their meate from the mightie God. Hee Psal. 147. 9. giueth to the beasts their meate, to the young Rauens when they cry, who Iob 39. 3. prepareth for the Rauen his Prouender, when the young ones make a noyse vnto the mightie God, wandering for want of meate. Are not Luke 12. 6. fiue [Page 83] little Sparrowes sold for a farthing? yet one of them is not forgotten before God.

Secondly, To all actions, whereof hee is the supreme and first moouing cause, He Ephes. 1. 11. worketh all things after the counsell of his will: For Rom. 11. 36. of him, and to him, and for him are all things: In Acts 17. 28. him we liue and mooue.

Thirdly, To the particular disposition of euery accident and small circumstance, time, place, &c. So the wise­man Pro. 16. 36. affirmeth of the whole manner of the Lottery, that it is from Iehouah. And this was the sense of that old Pro­uerbe Gen. 22. 14. In the Mount of IEHOVAH it shall bee proui­ded: meaning, GOD in time and place will prouide, as once in the Mount he did, whereunto tend these and the like speeches, The Psal. 145. 15. eyes of all things looke vp vnto thee, thou giuest them meate in due season. I Ezech. 34. 26 will send raine in his time. Euery Iob 14. 5. mans dayes are precisely determined, and the number of his Moneths. With thee thou hast set his appointed time, which he shall not passe. My Psal. 31. 16. times are in thine hands. I Esay 60. 22. IEHOVAH will hasten it in his time. When Gal. 1. 15. it pleased God, who had separated me from my Mo­thers wombe to reueale his Sonne vnto me. When Gal. 4. 4. the ful­nes of time came, God sent forth his Sonne, Ephes. 1. 10. that in the dis­pensation of the fulnesse of times, hee might gather together in one all things both which are in Heauen and which are in Earth, anew in Christ. None Iohn 8. 20. layd his hands vpon him: for his houre was not yet come. It Acts 1. 7. is not for you to know the times and seasons which God hath put in his owne power. Here is the Faith and Patience of the Saints. Wicked men ( because Psal. 50. 21. God holds his peace, deferring his vengeance, thinke him to be like vnto themselues, and because Eccles. 8. 11. there commeth no recompence of their euill quickly, therefore the heart of men is full within them, and they imb olden them­selues to commit wickednesse. But saith Salomon, iudge­ing aright, as the Spirit of God directed him, Though to a sinner that doth euill, a hundreth fold God should euen pro­long his dayes, yet I know it shall bee well to them that feare [Page 84] God: but it shall not bee well vnto the wicked. Hitherto be­longeth that; The Gen. 15. 16. wickednesse of the Amorites is not yet accomplished, and God 2. King. 14. 27 had not decreed as yet to blot out the name of Israel from vnder Heauen: therefore he saued them, &c. Also that of Abac. 2. 2. Abacuck, The Ʋision is yet put off to the appointed time, which in his terme it will vtter and not lye. If it linger, waite for it, for it will certainly come, it will not stay.

These actions also, for the more varietie of the Doc­trine, may be considered foure manner of wayes:

First, In the greatest and smallest actions, aswell as in those of a middle kinde. Greatest: It is he that Dan. 4. 29. transla­teth Kingdomes, Psal. 10 [...]. 40. Iob 1 [...]. 20. powreth contempt vpon Princes, is Psal. 76. 13. terrible to the Rulers of the earth. Esay 19. 4. I (saith God) will deliuer Egypt into the hands of a strong Lord. Nebuchadnezzar was seuen yeeres taking foorth this Lesson. As Dan. 4. 29. hee walked in his Palace, and in the pride of his heart, said, Is not this that great Babylon which I haue built, to be for the Royaltie and ornament of my beautie, by the power of mine owne strength? Whilest the word was yet in his mouth, a voice came from Heauen, saying, To thee it is told, O King Nebuchadnezzar, that thy Kingdome is gone from thee, and thou shalt be driuen from men, to haue thy dwelling with the Beasts of the field: there shall be giuen thee grasse to eate, as vnto Oxen, and seuen times shall be made to passe ouer thee, till thou acknowledge the most High to beare rule ouer the Kingdomes of men, and that to whom he will, he giueth the same. He Psal. 135. 7. sendeth Light­nings, Tempests and Thunders, Psal. 113. 7. rayseth the poore out of the Dust, the needie out of the Dunghill, killeth 1. Sam. 1. 6. and giueth life. In this account come also to bee reckoned the changes and alterations which fall out in the World: whereof the Prophet saith, The right Psal. 78. 11. hand of the most High, bring­eth great changes. A Psal. 107. 14 fruitfull Land he turneth into saltnesse, for the sinne of the Inhabitants thereof. He Esay 10. 46. sendeth leane­nesse vpon the fat ones, maketh Psal. 113. 9. the barren a glad Mother of Children, turneth Psal. 114. 8. the Rocke it selfe into a Poole, the Flint [Page 85] into a Fountaine of Water. But there being a GOD that rules the World, it cannot with any reason bee thought, that great things should bee neglected of him. Let vs therefore see how this Doctrine may be made good, not onely in those Actions that are of a middle sort▪ but euen in the smallest and of least respect, which Worldlings thinke that God regards not, nor looke not after. It was a prophane speech of me 1. Kings 20. 23 Aramites, that God is the God of the Mountaines, and not of the Valleyes. Yes, our God is the God even of the Valleyes also: hee looketh vnto great things, and neglecteth not the meanest. Can there be any thing of lesse account then a Sparrow, to light vpon the ground, or a haire to fall from our head? yet Mat. 10. 29. none of these is done without him. The Pro. 16. 1. Wise­man also most diuinely teacheth that the answere of the tongue is from IEHOVAH: that is, managed and orde­red by him, that one cannot so much as wagge his tongue without his direction, howsoeuer his heart bee full of thoughts. Dauid Psal. 31. 16. also acknowledgeth, My times are in thy hand. He saith not, My whole time or course of life, but, times, in the Plurall, to shew, that euery point and period of ones life, euery turne and returne dependeth vpon God.

Secondly, Gods Prouidence is to be seene in the most casuall things, which foolish men ascribe to Chance and Fortune: The Pro. 16. 33. Lets (saith SALOMON) are cast into the lap, but the euent is from IEHOVAH. So wee are taught in Exodus, Exod. 21. 13. that he whom men esteemed to bee killed by misse-fortune, it is God that deliuereth him into the others hands. Hither belongeth the Example of 1. Kings 22. 34 AHAB slaine by an Arrow that one shot in his simplicitie, without any pur­pose to hit Ahab; whose death notwithstanding in that Battell being fore-told by the Prophet, sheweth, that there is nothing so casuall in the eyes of men, which the secret hand of God doth not direct. What may seeme more casuall in the ordinarie course of this life, then the [Page 86] sudden falling and rising of men, either in their estate or honour? But yet it is most true which Pro. 22. 2. Salomon saith, that howsoeuer the rich and the poore meete together (one comming in anothers stead) IEHOVAH maketh them both. And for the other, that of Psal. 75. 78. Dauid is alwayes to be thought of: Promotion commeth neither from the East nor from the West, nor from the Desart, (whereupon Iudea borde­reth North and South:) but God is Iudge, this man hee throweth downe, and the other he lifteth vp.

Thirdly, In the Actions not onely of fauour and kind­nesse, without end or number, so noted by the Psalmist crying out, Psal. 33. 5. &c. 119. 64. The Earth is full of the kindnesse of IEHO­VAH. And, How Psal. 104. 24. full is the Earth of thy Possessions! but further also, aswell of iudgement and vengeance, as of chastisement and correction for the tryall of his Children. Is Amos 3. 6. there any euill in the Citie, which IEHOVAH worketh not? Out Lam. 3. 37, 38 of the Mouth of the Highest, doth not euery both good and euill thing proceede? I Esay 45. 7. frame light, and create darknesse, make peace, and create euill: I IEHOVAH doe all these things. He that would see more of this, let him reade Deuteronomie 28. where all the Curses are heaped together, which the Lord threatneth to send against wic­ked Sinners. So he threatneth, Deut. 3 2. Deut. 32. 2 [...], 23, 24. A fire is kind­led in my wrath, which shall burne to the lowest graue, and shall consume the Earth, and the increase thereof, and shall set on fire the foundations of the Mountaines: I will spend my euils vpon them, and consumemine Arrowes in them, wasted with famine, and eaten vp with burning coles, and a raging Pesti­lence: The teeth of Beasts will I also send, with the venom of Serpents that creepe vpon the dust. And in Ezech. 14. 20 EZECHIEL he termeth the Sword, Famine, the Euill Beast, Pestilence, his foure euill Iudgements, because they are sent from him. Ex­ample hereof: among many other, wee haue one most worthy of remembrance, Iudges 2. When Iudges 2. 14. the Israelites left IEHOVAH, and serued BAAL and ASHTE­ROTH, his wrath was kindled against Israel, so as he deli­uered [Page 87] them into the hands of spoylers, which spoyled them, and gaue them vnto their Enemies; whithersoeuer they went forth, the hand of IEHOVAH was against them, for euill, and hee distressed them exceedingly. Infinite are the places of Scrip­ture to this purpose. IEHOVAH 2. Kings 8. 1. hath called for a Fa­mine: Behold, Esay 13. 17. I will rayse vp against them the Mede. Looke Abac. 1. 5, 6, 7 among the Gentiles, and behold; be amazed, and wonder: for a worke I worke in your dayes, which you will not beleeue, though it be told: for behold, I will rayse vp against them the Caldeans, a bitter and a hastie Nation, fearefull and terrible, from whom the iudgement of this People, and their carrying away shall come. And Verse 12. presently after, Thou, O IE­HOVAH, hast set him for iudgement (that is, for our cha­stisement and correction, as the words following make plaine) and, thou, O Rocke, hast founded him to correct. So the same Abac. 1. 3. Prophet teacheth, that from him it is, that vngodly men prosper and flourish; when as it is ill with those that feare his Name. Why doest thou make mee to see iniquitie, and makest me to behold griefe, and wasting, and de­solation in my sight?

Fourthly, In all sinfull and wicked Actions, wherein he hath a stroke, not as a bare permitter, but as a power­full Agent and Worker, not onely in the action, but in the fault it selfe, and sinne of the Action, to gouerne it, and dispose of it to his glorie, making singular vse there­of: for his Iob 12. 16. is he that erreth, and he that leadeth into errour. So God saith, Exodus 21. I will harden PHARAO'S heart. And in Ezech. 14. 9. EZECHIEL, When a Prophet is deceiued, I IE­HOVAH haue deceiued him. Thus Deut. 2. 30. Moses telleth the people, SIHON, King of Hesbon, would not suffer vs to passe thorow his borders: for IEHOVAH thy God had har­dened his spirit, and made his heart obstinate, that hee might giue him into thy hands. Our Mat. 6. 13. Sauiour also hath taught vs to pray, Leade vs not into temptation. And Iohn 12. 40. He hath blinded their eyes, and hardened their heart, lest they should see, &c. So Esay 29. 9, 10. They are drunke, but not [Page 88] with wine; they reele, but not with strong drinke: for IEHO­VAH hath powred vpon you a spirit of slumber, and hath shut your eyes; the eyes of the prophets, and of the chiefe oxes the seers hath he couered: and in the Reuel. 18. 7. Reuelation, it is said of that most foule Apostacie, that God had put into their heart, with one consent to giue their power to the Beast. Gen. 45. 8. Ioseph saith, It is not you that haue sent me hither, but God him­selfe. Acts 2. 23. Him you haue taken by the fore-determined counsell and fore-knowledge of God, and nayled vpon the Crosse. And Acts 4. 28. againe, HEROD and PONTIVS PI­LATE, with the Gentiles and people of Israel, assembled together to doe whatsoeuer thy hand and thy counsell had fore­determined to bee done. 2. Sam. 12. 11. Thus saith IEHO­VAH, I will raise vp euill against thee out of thine owne house, and taking thy Wiues before thine eyes, will giue them to thy fellow, who shall lye with them before this Sunne; al­though thou hast done it priuily, yet will I doe this thing openly before all Israel, and before this Sunne. The contrary Doc­trine of this, making God an idle beholder, or a naked permitter, without hauing any stroke in these sinfull acti­ons, for the ruling and disposing of them, taketh away from him almost the whole glorie of the gouernement of the World: for first, the Deuils can doe nothing else but sinne: Therefore if God should haue no stroke in wicked actions his Prouidence could not extend to them. Among men, the Ephes. 2. 2. Reprobate alwayes, and Gods Elect, till they be regenerate, are wholly led by the sway and swindge of Satan: yea, the Regenerate themselues, in how many things doth he carrie them? as he did Dauid, to Murder, and Adulterie; Lot to Incest; Noah to Drunkennesse, &c. And the best of all their actions are stayned with some corruption that is his, and commeth from him.

But is not God hereby made the Authour of sinne? God forbid. The Manichees indeed, when they knew not how otherwise to excuse him, plunged themselues into a foule and monstrous absurditie: for they made two [Page 89] beginnings of things; God, from whom all goodnesse commeth, and the Deuill, from whom all euill, or (which is all one) two gods, a good and an euill god. This is a horrible and a fearefull Blasphemie, and striketh at the verie roote of all Religion. But for auoyding all danger that may grow hereby, it is necessarie, first, to know how and in what sence wee say, that God hath a stroke in vn­righteous and sinfull actions; not because he instilleth or powreth into his Creatures a poyson which before they had not; or inclineth them vnto wickednesse: (for that were indeed to make God the authour of sinne) but part­ly, in that hee forsaketh and leaueth them to their owne naturall corruption, either by taking away the grace they had, or not bestowing new grace which they want, whereby they runne head-long vnto euill: partly, that he letteth Satan loose vpon them, to bee by him blinded and misse-led, because they haue refused to be ruled and go­uerned by Gods Word and Spirit. To the former, those places are to be referred, where he is said to tempt or try them, as the Holy Ghost recordeth 2. Chron. 32. 21 of EZECHIAS, that when hee dealt with the King of Babylons Ambassa­dor, God forsooke him, trying him what was in his heart. And Moses Deut. 8. 2. in Deuteronomie, Remember all this way wherein IE­HOVAH thy God hath led thee now fortie yeeres in the De­sart, that he might afflict thee, in trying what was in thine heart, whether thou wouldest obey his Precepts or not. So after­wards Deut. 29. 3. 4. he vpbraydeth the people, that notwithstanding these great tryals, signes and wonders which Iehouah had done for them, Yet he had not giuen them a mind to know, eyes to see, and eares to heare: wherin we may not think God vn­iust, who is indebted to none: For who Rom. 11. 35. gaue vnto him first, and he shall be recōpenced? And who, according to his owne free pleasure, bestoweth the measure of his graces how and where he will. I Rom. 9. 15. will haue mercie, vpon whom I will haue mercie. And is Mat. 20. 15. it not lawfull for me to doe what I will with mine own? Of the latter we haue an Example, 1. Kin. 22, 23. [Page 90] IEHOVAH hath sent a lying spirit into the mouth of all thy Prophets. And the 1. Sam. 16. 15, 16. An euill spirit from IEHOVAH vexed SAVL. And that nothing herein falleth from the holinesse and Iustice of the Lord; as all men not forsaken of common sence, doe easily discerne (for else, as the Rom. 3. 6. Apostle reasoneth, how should God iudge the World?) So the Holy Ghost in many pla­ces teacheth very plainly; for when the Hosh. 13 9: Prophet cryeth out, Thy destruction is from thy selfe, O Israel: doth it not follow of necessitie, that the cause also of destruction, which is sinne, is wholly from our selues, and that GOD hath no part in it? Which Iames 1. 13. Iames more plainly vttereth, Let no man, when he is tempted, say, I am tempted of God: for God cannot be tempted of euill, neither tempteth he any man. And 1. Iohn 2. 1. Iohn 2. 15. Whatsoeuer is in the World, as the lust of the flesh, and the lust of the eyes, and the pride of life, is not from the Father, but is from the World. For this cause sinne is called. The 1. Iohn 3. 8. he that committeth sinne, is of the Deuill, for the Deuill sinneth from the begin­ning. For this cause was the Sonne of God manifested, that he might destroy the worke of the Deuill. worke of the Deuill. And our Saui­our Christ saith, When Iohn 8. 44. he speaketh a lye, hee speaketh of his owne. The sinne therefore of the Action, is wholly to bee ascribed to the depraued nature and corruption of men, wherein God is no way to be blamed, Eccles. 7. 29. Who made all righteous, but they haue sought many inuentions to them­selues. To illustrate this by one or two Similitudes; Hee that spurreth a lame Horse, is the cause of his stirring, but not of his halting. The Sunne that shineth vpon a filthie carcasse, maketh the sauor, yet it is no cause of any stench: for out of sweete Flowres it bringeth a pleasant odour. Such is the worke of God in the actions of wicked men.

And the better to apprehend how God in all this re­mayneth without any touch of sinne, wee must consider that sinne hath alwayes three things going with it, where­of it is impossible that any one should fall vpon God.

First, To bee subiect to a Law: For Rom. 5. 13. where no law is, there is no transgression. And the 1. Iohn 3. 4. Apostle defineth sinne to bee a breach of the Law. Now God, who made his [Page 91] Lawes for others, is not himselfe to bee tyed to them.

Secondly, Impuritie and corruption, a thing most con­trarie to the nature of God, who is not onely holy and pure, but holinesse and puritie it selfe, and so farre off from being euill, that he Iames 1. 13. cannot be tempted of it.

Thirdly, An euill and a wicked end. Whereas GOD euermore seeketh his owne glorie, which is absolutely good, and the chiefe Good of all. Therefore beside that the will of God is the Rule of all goodnesse, the diffe­rence in these sinfull actions betweene that hee worketh, and the worke of wicked men, lyeth plaine, aswell in the cause that mooueth him, as in the end hee setteth before him: and in the manner of doing all which, though they bee in respect of wicked men vniust and sinfull, yet as they proceede from God, they are most iust and holy; for first, by reason of this diuersitie of the causes moouing, and of the diuers ends which these two Agents, God and wicked men, set before them, it falleth out, that the selfe­same Action, which, in respect of the corruption of wic­ked men, becommeth vnto them sinfull and damnable, is as in regard of God most holy and righteous, being led thereto for most gracious and iust respects; either to set forth the riches of his Iustice or Mercie, or for the cha­stizement and tryall of his Children, or for some other cause, as he seeth good: which ends the wicked neuer set before them, but all the contrarie; what more blessed or glorious worke, and of greater loue to vs was there euer, or can possibly be, then the reconciling of the World by the death of his Sonne? And what more iust, in respect of God, then to inflict all these punishments vpon him, who was our suretie, and tooke vpon him the sinnes of all the Elect, to satisfie for them by his sufferings? Whereof so holy and good it was, as comming from God, both in respect of the causes, ends, matter, and manner of doing, yet iustly doth the Holy Acts 2. 23. Ghost call them wicked hands, by whom hee was nayled to the Crosse. And worthily [Page 92] did Iudas receiue strangling Acts 1. 16. 17. and the sheading forth of his bowels, as the reward of his iniquitie, for being guide to those that apprehended Iesus. They doing it to a wicked end, & after a sinfull manner, not as an act of Iustice, but of Treason and Rebellion against God, out of the malicious­nes of their corrupt natures. And that which is said of this, may by the iudicious Reader be easily fitted, and applyed to the Examples following. So it was a singular worke of mercie, to send Ioseph into the Land of Egypt, to bee a Father to his Fathers house, at that time the onely visi­ble Church of God, to prouide Gen. 45. 5. [...]. things for their sustenance, to keepe them aliue, by a mightie deliuerance: So did Gen. 50. 20. God thinke it for good, to preserue aliue a number of People: yet this is no excuse to the Brethren of Ioseph, who Gen. 50. 20. thought it for ill against him, moued thereto through extreme Gen. 37. 4, 5. ha­tred and Gen 37. 11. Acts 7. 9. enuie. The Lord, in so many crosses and affli­ctions as he layeth vpon his Church, hath a gracious end, Esay 27. 10. moderately to correct them, and in measure; not for their hurt, but Deut. 8. 16. that he may doe good vnto them in the end. But Zach. 1. 15. with an exceeding wrath, saith he, am I wroth against those Nations, who when I am angrie but a little, helpe forwards vnto euill, (that is) aggrauate the affliction of his people with all their might and maine, doing it with a reuenging minde, Ezech. 25. 12. 15. & 25. 3. vaunting of the desolation of Gods People, and onely setting before their eyes ruine and destruction. As notably is set forth in that proud King of Assyria, Esay 10. 5. 6, 7. We to Ashur, the rod of my wrath: although my Staffe of indig­nation be in their hand, and sending him against an hypocrite Nation, I giue him commandement against the people with whom I am wroth, that he might take the prey, and spoile the spoile, and make him to bee trodden downe as the clay of the streets. But he doth not so imagine, neither doth his heart think so, but to destroy after his owne minde, &c. to cut off not a few Na [...]. And the like doth the same Esay 47. 6, 7. Prophet, in the person of God, vpbrayde vnto the Babylonians; I was wroth with my People, I prophaned mine Inheritance, and [Page 93] gaue it into thine hand; thou shewedst no mercie vnto them: against the old thou madest thy yoke exceeding heauie, &c. saidst, For euer I shall bee a Ladie: thou didst neuer minde these things, thou remembredst not the end of it.

Secondly, these euill actions, as in regard of the worke of God, are holy and righteous: for that which is a point of Iustice and morall good, he thereby punisheth former sinnes, and one wickednesse with another, deliuering them vp, like a righteous Iudge, to the lust and corrup­tions of their owne heart; and to Satans power, as to the Seriants and Executioners of his wrath; that so they should be tempted and led into new sinnes, for the pu­nishment of their old, and by both may aggrauate their condemnation.

This is it which he himselfe saith, Psal. 81. 13. Because my People harkened not to my voyce, nor Israel would none of mee, therefore dismissed I them to the fancie of their owne heart, to walke after their owne counsell. And the Apostle to the Rom. 1. 24, 25 26, 27, 28, 29. Romanes, Therefore God deliuered them vp vnto the lusts of their hearts, vnto vncleannesse, to defile their bodies among themselues, as those which changed the Truth of God into a lye, and worshipped and serued the Creature, neglecting the Creator. For this cause God deliuered them vnto vncleane affections: for their women changed the naturall vse into that which is contrary to Nature. Likewise also the male, leauing the naturall vse of the woman, burned in their lust one towards another, Males with Males committing filthinesse, and re­ceiuing in themselues the recompence which was meete for their errour. And as they regarded not to acknowledge God, so God deliuered them vp vnto a minde voide of all iudgement, to doe the things that were not seemely, filled with all Ʋnrigh­teousnesse, Malice, Whoredome, &c. Againe, 2. Thess. 2. 11, 12. For this cause (because they imbraced not the loue of the Truth) God will send vnto them effectuall errours, that they should beleeue lyes, that all might be condemned which beleeue not the Truth, but take pleasure in vnrighteousnesse. So doth [Page 94] the Lord our God in his most iust and prouident dispen­sation Ezech. 3. 21. set a stumbling blocke before them for their ruine, turning their iniquitie vpon themselues, and Psal. 94. 23. cutting them off through their owne wickednesse. These things confide­red, it will appeare, that howsoeuer wee say with the Scriptures, that God powerfully worketh in a sinfull ac­tion, in such sence as before was shewed; yet that no­thing impeacheth the puritie and vncorruption of his most holy Nature, neither doth the least staine or specke of vncleannesse cleaue vnto him: nay, his wonderfull Goodnesse and Wisdome come herein to bee admired, who both worketh good things by euill instruments, and maketh sinne it selfe to serue vnto his glorie: So that al­beit sinne bee euill of it selfe, yet that there should bee sinne, it becommeth exceeding good: Not that we reiect the terme of suffering or permission, which it pleaseth the Holy Ghost himselfe to vse, as Rom. 9. 22, 23. For what if God willing to declare his wrath, and to make his Power knowne, hath suffered with much long suffering the vessels of wrath, and also to make knowne the riches of his glorie vpon the vessels of mercies? And in the Acts 14. 16. Acts, In former Ages God suffered all Nations to walke in their owne wayes: But so hee is also said to permit that which is good. And this will we doe, if God permit, saith the Apostle to the Hebrewes. Chap. 6. 3.

The next thing to be considered Stoicks which imagine an absolute necessitie of things in Nature, and tye God to the second causes. in this Doctrine of Prouidence, is the free dispensation of Almigh­tie God, who dealeth herein, as a soueraigne Monarch, by his owne absolute will and pleasure, without any the least com­pulsion or necessitie: Psal. 135. 6. Whatsoeuer pleaseth IEHOVAH, he doth in Heauen and in the Earth, in the Sea and in all Deepes. Our Psal. 115. 3. God is in Heauen, hee doth whatsoeuer hee pleaseth. Therefore hee is not tyed to the second causes, nor inforced by any forrain power, but alwayes and in all [Page 95] things dealeth, according to his owne good pleasure, how and which way he will; by meanes, without meanes, ad­nulling and making voide the meanes, and lastly, contra­rie and against all meanes: of all which wee haue many and plentifull testimonies in the Scripture. Of the meanes, 2. Kings 14. 27. Hee saued them by the hands of IERO­BOAM the sonne of IOASH. Iudges 2. 16. He raised them vp Iudges, which saued them out of the hands of their spoy­lers; And in a thousand other places. Therefore the coun­sels of God, and the inferior or second causes stand well together, and crosse not one another: but to neglect (how much more to despise the same?) when God giueth thee oportunitie, is not to rest vpon his Prouidence, but to tempt or mistrust his Goodnesse. Hee prouideth the meanes for thee, to the end thou mayest bee safe; thou, in contemning of it, castest thy selfe away: his loue and kindnesse commeth to bee admired, thy folly and negli­gence is iustly to bee condemned. Paul Acts 27. 22. compared with the Verse 31. did not so in the danger of his ship wracke, when being assured of the issue, that there should bee no losse of any of their liues; yet telleth them plainly, Except these remaine in the Ship, yee cannot be safe. MOSES had good experience of the gra­cious conduct of God himselfe, the perfect Iethro of their Voyage, Who by his Spirit, Esay 63. 14. and the Esay 63. 9. Angell of his presence, led them gently, as a Beast downe a steepe Val­ley, in Exod. 13. 21. a Pillar of a Cloud by day, and in a Pillar of Fire by night: By Numb. 9. 18. the note and marke whereof they tooke their iourneyes, and by the note and marke where­of they made their stands, his Numb. 10. 33 Arke, as a Harbinger, going before, to finde a place of rest for them; yet how earnest that holy man of God is with his Father-in-law, who knew all the turnes and windings of the vast and huge Wildernesse, to be a Guide to conduct them in the way! Leaue Numb. 10. 31 vs not (saith hee) I beseech thee, seeing thou knowest our camping Places in the Desart, and thou shalt bee as eyes vnto vs. The Phisician is to be honoured for neces­sarie [Page 96] vses: and the Lawyer to be retayned for the plea­ding of mens Causes. Who would not condemne a sonne, that in his fathers extremitie lying sicke vnto the death, should, vnder pretence of Gods Prouidence, destitute him of conuenient comforts for the succour of his life? And Acts 5. 38, 39. Gamaliels sound and graue aduice of letting the A­postles alone, because if that counsell or worke were from men, it would come to nothing; but if from God, it could not be dis­solued, meant to represse Ryots and disordered tumults, if it be applyed to the Magistrates lawfull drawing of the Sword, for preuenting of mischieuous plots and purpo­ses, would prooue very impious and foolish Logicke: for it is no argument that either mens labours and industries should be needlesse, or counsell and deliberation of fu­ture things friuolous, if all be decreed of God. The con­trarie whereof is rather true: for therefore he giueth vn­to vs the good things of this life, wealth, credit and au­thoritie, iudgement to fore-see dangers, and wisdome to preuent them, reason whereby to gather what may be for our profit, by considering of things past, comparing of things present, and gessing at things to come; that all might be as meanes to serue his secret Prouidence. It was a worthy Message which Mordecai Ester 4. 14. sent vnto Q. Hester, Who knoweth whether for such a time as this, thou art come vnto the Kingdome? And Pro. 22. 2. SALOMON in his wisedome saith, The Wiseman foreseeth the euill, and hideth himselfe, but fooles passe on and are punished. Againe, that it may the better appeare how these two, the Counsels of God, and mens consultations (as the meanes that hee hath sancti­fied) are nothing at all repugnant; in Pro. 16. 9. another place he maketh them draw together: A mans heart aduiseth his way, and IEHOVAH establisheth his peace.

But heere wee must take heede of another extreme: That in presumption of our selues, and of the meanes, we Abac. 1. 16. sacrifice not to our owne Net, arrogating the prayse and glorie of the Action, which God alwayes reserueth vnto [Page 97] himselfe. Sharply doth the Lord (by his Prophet reproue the proud King of Ashur in this behalfe, and checke his insolent and vaine bragges, as if his owne arme had got­ten him the victorie. But Esay 10. 12. when the Lord hath accomplished all his workes vpon Mount Sion and Ierusalem, I will visit the fruit of the heart of the proud King of Ashur, and his glori­ous and proud lookes, because hee said, By the power of mine owne hand haue I done it: because I am wise, therefore I haue remooued the borders of the People, and haue spoyled their treasures, and haue pulled downe the inhabitants like a valiant man, and mine hand hath found out as a nest, the riches of the People, and as one that gathereth Egges that are left, so haue I gathered all the Earth, and there was none to mooue the wing, or to open the mouth, or to chirpe. Shall the Axe boast him­selfe against him that heweth therewith? &c. In Esay 31. 1. another place hee denounceth a woe to them that goe downe into E­gypt for helpe, and leane vpon Horses, which trust in Chariots, because they be many, and in Horsemen, because they bee mul­tiplyed, and looke not to the holy one of Israel, nor seeke after IEHOVAH. AS A also a religious and godly Prince, is 2. King. 16. 12 taxed, that in his sicknesse hee sought not after IEHO­VAH, but cleaued vnto Phisicians. God verily is to haue the prayse, whatsoeuer meanes he worketh by. But when he vseth vile, base and abiect meanes, which vpon the mat­ter is no meanes at all; when he chooseth 1. Cor. 1. 27, 28 the foolish things of the World, to shame the wise, and the weake things of the World, to shame the strong, and the base things of the World, and things of none account, and which are not (to speake of, in mens opinions) to adnull the things that are, then doth his glorie more appeare. So he said Iudge 7. 2. to Gideon, comming at the first with a great Army to fight against the Midia­nites, This people that are with thee, are too many for mee to deliuer the Midianites into their hands: Lest Israel take to himselfe glorie ouer mee, saying, Mine hand hath brought me saluation. Anon, Verse 7. when of all that number a few men were left, he telleth him, By these three hundred men will I [Page 98] saue you, and deliuer the Midianites into thy hands. By this perswasion 1. Sam. 14. 7. Ionathan preuailed with his Armour-bea­rer, when they two were set vpon a whole Garrison of the Philistims. There is no let vnto IEHOVAH, but that hee may saue with many, or with few. A proofe whereof is eui­dent to bee seene, 2. Chron. 24. 24. where notwithstanding the Armie of ARAM came against IOASH, with a few men, yet IEHOVAH deliuered into their hands an excee­ding great Armie, because they had forsaken IEHOVAH the God of their fathers. That of Amos 5. 9. Amos is very memo­rable, He refresheth the distressed against the strong, that di­stresse it selfe should be able to scale a Fort; that is, men so wonderfully spent and wasted, as if weaknesse and cala­mitie were to be seene in their faces. And Ier. 37. 10. Ieremie bid­deth the Iewes not to deceiue themselues, as if all were well, because the Caldeans did a little giue backe; For though you should smite (saith hee) all the hoast of the Calde­ans that fought against you, so as there were left among them but men thrust thorow, yet should they rise vp euery man in his Tent, and burne the Citie with fire. As to the same Calde­ans afterwards Ier. 50. 45. he threatneth, that the very least of the flocke shall teare them in pieces. And as he himselfe is able to worke by slender meanes, so hee disappointeth the great and mightie meanes, bloweth vpon it, and maketh it vn­profitable. Is it not (saith the Prophet Abac. 2. 13. ABACVCK) from IEHOVAH of Hosts, that the People labour in the fire, and the Nations weary themselues for nothing? And Ps. 33. 15, 16 Dauid himselfe a King) A King is not saued by the multitude of strength. The mightie man is not deliuered by the multitude of power. A Horse is a vaine thing to saue, and cannot deliuer by the multitude of his strength. After whom Salomon Prou. 21. 31. his sonne, a worthy graft of so noble a Stocke, heire of his fathers Vertue, aswell as of his Crowne, led by the same Spirit, speaketh in like sort, The Horse is prepared against the day of battaile, but saluation commeth from IEHOVAH. Take for Example the Psal. 78. 9▪ 10 children of EPHRAIM, ( va­liant [Page 99] and renowned Archers) turning their backe in the day of battaile, because they kept not the couenant of God, but refu­sed to walke in his Law. Eccles. 9. 13. SALOMON by his owne expe­rience confirmeth this; I haue seene, that not alwayes the swift getteth the course, nor the strong preuaile in warre, &c. This is that Iudgement which threatneth Leuit. 26. 26. in the Law, I will breake the staffe of bread, by taking from it all power and vertue of nourishment, that in the middest of abun­dance, they shall euen dye for famine. And in the Prophet Hosh. 4. 10. HOSEA, Though they eate, yet they shall not bee filled: though they commit fornication, yet they shall not bee multi­plyed. Ouer and beside all this, to haue it yet more mani­fest, that the whole vertue is to bee looked for from him, he dealeth sometimes vtterly without all meanes, euen in famine Psal. 33. 17. it selfe preseruing his aliue. So Moses Deut. 8. 3. telleth the people, that God in their hunger fed them with Manna, which they nor their Ancestors neuer knew: to make knowne vnto them, that man liueth not by bread onely, but by euerie thing that proceedeth out of the month of IEHOVAH: that is, which God by his Commandements giueth power vnto to nourish. And Esay 38. 16. EZECHIAS in his Prayer acknowledgeth no lesse: O Lord, by these things (which thou speakest and doest) men doe liue, yea, in euery one of these consisteth the life of my spirit: by these thou makest mee whole, and keepest mee aliue: noting the miraculous deliue­rance from his sicknesse, onely by the word that procee­ded out of the mouth of the Lord. Hence ariseth that most glorious reioycing of Faith, resting vpon the Co­uenant and fauour of God, in the middest of the want of all worldly helpes. Aba. 13. 17, 18 Though the Figge tree should not bud, nor no increase be in the Vines, the worke of the Oliue lye, and none of the fields bring forth meate, the enemie cut away the flocke from the Fold, and no herd be of the Bullockes: yet I will reioyce in IEHOVAH, and ioy in the God of my saluation. Agreeable whereunto is that of the Psal. 20. 8. Psalmist, These re­member Horses; and they Chariots: but wee will remember [Page 100] the Name of IEHOVAH our God.

Lastly, hither doe belong his glorious and magnifi­cent workes, done (as we say) against the hayre, and con­trarie to all meanes, yea, to the very course of nature, that all men may know, that nature is nothing else but that order which God hath set in things, and which he altereth and changeth at his pleasure. 2. Kings 20. 1 Ezechias sicknesse, by course of nature, was incurable: for it is noted to haue beene deadly: and the Prophet told him, as from the Lord, Thou canst not liue. But his power ouer-mastred the strength of the disease. He remooueth Iob 9. 5, 6. Mountaines, so as men cannot discerne so much as a step of them, when hee o­uerturneth them in his wrath: he shaketh the earth out of her place, that the very Pillers thereof tremble. Esay 50. 2. At his rebuke he dryeth vp the Sea, and maketh the flouds a Desart; euen then when they are in their prime: As hee did to Iosh. 3. 15. 16. Iordan in the full Spring-tide, when his course was to ouerflow all the Bankes. The Earth how ponderous an Element it is, how grosse and heauie! yet, as if it were lighter then lightnesse it selfe, and not so much as the weight of a Fe­ther, Iob 26. 7. he stretcheth it vpon emptinesse, and hangeth it vpon nothing. Waters, which naturally seeke downwards, and the raging of the Sea, his mightie word so bridleth, that though it be farre higher then the Earth, it cannot ouer­flow it; Iob 38. 10. 11 onely because he hath set his decree as a barre, and a double gate against it, saying, Hither shalt thou come, and no further, and heere shall the shore set it selfe against the pride of thy waues. How doth the Prophet Psal. 19. 6. admire the excellencie of the Sunne, which commeth forth as a Gy­ant to runne his course! yet at his commandement it hath stood Iosh. 10. 13. still; yea, (which is a wonder for to speake) at the request of a mortall man he hath made it goe 2. Kings 20. 10, 11. back­wards. What more naturall then fire to burne, which hee notwithstanding, as the Lord of nature, hath so changed, that in a hot Dan. 3. burning Furnace heated seuen times, not so much as a hayre of his Seruants head was touched, nor [Page 101] a thred of their Garments sindged, when at the selfe-same time the vehemencie of the heate consumed the bodies of those that came to throw them in? Of this sort are all his wonderfull Miracles and miraculous deliuerances of his Church and Children; for whose sake hee parted Exod. 14. 21. Psal. 136. 13. the Sea into heapes, that his people went ouer as vpon drie ground, brought waters Exod. 17. 6. out of the Rocke, rained Exod. 16. 36. Psal. 78. 24, 25. meate from Heauen to feed them in the Wildernesse, by the space of fortie yeeres together, &c.

With this absolute free-will and pleasure of GOD, is coupled (which is the third Doctrine of the Prouidence) the ineuitable necessitie of the execution of his counsels; as also the Prophet ioyneth them together, Psal. 115. 3. Whatsoeuer pleaseth IEHOVAH, he doth. And Ephas. 1. 11. PAVL: He worketh all things after the counsell of his will. Enquire, saith ESAY, Esay 34. 16. in the Booke of IEHOVAH, and reade: one of these things shall not faile, they shall not misse one ano­ther: and in Ezech. 36. 3, 6 EZECHIEL, I IEHOVAH speake and doe it. Againe, Ezech. 12. 25 I will speake whatsoeuer word I meane to speake, and it shall be done. When I worke (as it is in the Pro­phet Esay 43. 13. ESAY) who shall turne it away? Whereunto ser­ueth that memorable sentence, wherewith the same Pro­phet shutteth vp his burden against the Babylonians, to procure credit to all that hee had spoken; Esay 14. 27. For IEHO­VAH of Hoasts determining, who can make it of none effect? and his hand stretched out, who can turne away? Many and excellent are the speeches to this purpose thorowout the holy Scriptures, especially in Iob and in the Psalmes: Feare Psal. 33. 8. before him; for hee saith, and it is; hee commandeth, and it stands. IEHOVAH maketh voide the counsels of the Nati­ons; he breaketh the thoughts of the People: but the counsell of IEHOVAH standeth for euer; the thoughts of his heart from generation to generation: when Iob 34. 29. he quieteth, who shall trouble? when he hideth his face, who shall looke vpon him? that is, resisteth him? Loe (saith Iob, in Iob 12. 14. another place) he doth so throw downe, that it is built no more; hee so shutteth [Page 102] vp about a man, that it is not opened. Yea, Balam himselfe was forced to vtter as much, Numb. 23. 19. Hath hee said, and shall he not doe it? Therefore Luke 1. 37. the Angell saith, With God nothing is impossible. And Rom. 9. 19. the Apostle cryeth out, Who hath resisted his will? This is the reason why the De­crees of God are compared to Zach. 6. 1. Mountaynes of brasse, for the firme & vnresistable effects they bring with them: For this cause he is furnished with all meanes and power to effect his counsels: he is called The Lord of Hoasts, and hath all the Hoast of Heauen and Earth at his command. I saw, saith MICA, 1. King. 22. 19 IEHOVAH sitting vpon his Throne, and all the Hoast of Heauen standing before him at his right hand and at his left.

First, are the holy Angels Colonels and principal Com­manders in this Armie, whom hee imployeth and sendeth forth, as a Master doth his seruants, to goe vpon his er­rand, and to performe all that hee inioyneth them, Daniel 10. 11, 12. The Angell telleth the Prophet, that hee was sent vnto him; because his words were heard before God. And in Luke: Luke 1. 19. that he was sent vnto Zacharie, to vtter vnto him the glad tydings of his Sonne. So it is anon Luke 1. 26. added, In the sixt Moneth, was the Angell GABRIEL sent of God, to a Citie of Galile, named Nazaret, to the blessed Virgin there. Therefore they are called Angels, that is to say, Messengers, and are said to Dan. 7. 10. minister vnto him. This dispensation of God, by the hand of his holy Angels, ser­ueth aswel for the executiō of his Iustice, as for the decla­ration of his Mercies. These he sendeth forth, to bring his plagues and punishments both vpon whole Countries & Cities, and vpon particular persons. So 1. Chron. 25. 15. God sent an Angell to Ierusalem to destroy it, Gen. 19. 13. Two Angels were sent to destroy Sodome and Gomorah, 2. Sam. 24 16, 17. An Angell smote the people of Israel with a plague, whereof died threescore and ten thousand men. And the Prophet prayeth in the Psal. 35. 5, 6. Psalme, Let them bee as the chaffe before the winde, and the Angell of IEHOVAH [Page 103] pursue them. These he sendeth forth to be Ministers of his loue and fauour in the comforts of this life, both to the good and bad, as it is recorded in the Gospell, Iohn 5. 4. that an Angell of the Lord came downe at a set time, and stirred in the water, and whosoeuer first went in after the stirring of the wa­ter, was made whole, what disease soeuer held him.

Secondly, Not onely hee beareth vp his Mace in Hea­uen, but hee carrieth it also in Hell: for euen the Deuils themselues, struggle they neuer so much, are forced to be subiect to him, and to runne at his commandement. When the sonnes of God (the elect Angels) came to present them­selues before IEHOVAH, Satan also came amongst them, as it is in the Booke of Iob 1. 6. & 2. 1 Iob. And 1. Kings 22. 18, 19, 20. in another place, when he came to set vpon his Throne, the vncleane spirits, will they, nill they, made vp a part of the Hoast of Heauen, and were faine to offer their seruice to him.

Thirdly, he hath the hearts of all men in his hands, sit­ting at the sterne, and turning them hither and thither, whither-soeuer he will, as the Water-man doth his Wher­rie: As in the person of the King himselfe, whose affecti­ons, of all other, are most wauering and vncertaine: like vnto the Riuers of waters, when they are tossed with con­trarie windes, as Prou. 21. 1. Salomon giueth vs to vnderstand. And in another Prou. 29. 26. place, Many seeke the face of the Ru­ler, but the iudgement of euery one commeth from IEHO­VAH, bowing and bending the Rulers heart, which way it pleaseth him. He giueth fauour in the eyes of men, as he did to Exod. 3. 21. 22 the Israelites in the sight of the Egyptians. And Prou. 16. 7. when IEHOVAH delighteth in the wayes of a man, hee maketh (saith SALOMON) his verie enemies to be at peace with him. Againe, at his pleasure hee taketh fauour away, maketh Rents and Breaches, Discords and Diuisions; as he did betweene Iudg [...]. 2, 3. Abimelech and the men of Shechem. He Esay 20. 14. [...]. Cor. 1. 19. destroyeth the wisdome of the wise, and the vnderstand­ing of the prudent, that their counsell is not able to doe any thing. Therefore DAVID 2. Sam. 15. 31 prayed, O IEHOVAH, [Page 104] turne the counsell of ACHITOPHEL into folly. And E­SAY Esay 19. 11. 13 scorneth the great Counsellors of the King of Egypt: Verily the Princes of Tsoan are Fooles, the wise Counsellors of PHARAOH, their counsell is made brutish. The Princes of Tsoan are become foolish. The Princes of Noph are decei­ued, and haue seduced Egypt vnto the corner of the Tribes thereof, IEHOVAH powring into the middest of it a spirit of crookednesse, &c. And this is it which Iob 12. 17. 19, 23. IOB saith, Hee driueth Counsellors into madnesse, and maketh Iudges Fooles: here mooueth the tongue from the eloquent, and ta­keth away the vnderstanding of the Elders; hee remoueth the hearts of the Rulers of the People of the Land, &c. And of this sort is his infatuating of men, that they shall not harken to wise aduice. So it is in the Booke 2. Sam. 17. 14. of SA­MVEL, IEHOVAH had decreed to make void the counsell of ACHITOPHEL, which had beene better (then that which Cushai gaue) to the end that God might bring euill vp­on ABSOLON. And of the sonnes of Eli it is recorded, 1. Sam. 2. 25. that they harkened not to the voyce of their father (with great grauitie reprouing them of their sins) for God was pleased to kill them. Again, he taketh heart & courage from the strong, that when they come to fight, they should not find their hands. So it is in Iob 12. 20. IOB: Hee weakeneth the strong Loine. And of the Egyptians Esay Esay 19. 3. prophesieth, Their spirit shall bee spent in the middest of them, being quite out of heart. Thus and diuersly beside God doth worke, disposing so of euery thing, as best may serue to worke & effect his counsels.

In one or two Examples all this may be verie manifest; God had determined to aduāce Ioseph aboue his Brethren, and to make him the father of his fathers house. See how he maketh all things to concurre hereunto: Hee vseth first his owne Brethrens malice, after long consulation of taking away his life: in the end, to resolue to sell him into Egypt. Being there, hee openeth him a way into Potiphers house, a chiefe Ruler about the King: through whose wiues inordinate lust and forged complaint, hee is [Page 105] vniustly throwne into Chaines, and in Prison findeth fa­uour with his Keeper, committing into his hands the charge of all the Prisoners. The same time God brought into that place two of the Kings chiefe Officers, his But­ler and his Baker, for their offences committed, thither. By their Dreames, his knowledge and skill in the interpre­ting of hidden things commeth to bee knowne. After which, God himselfe sheweth to the King a Famine that was to come; but in a Dreame darke and obscure, which onely Ioseph was able to expound. By this meanes the Butler calling him to remembrance, when now hee see­med vtterly to be forgotten, he is sent for, and presented to the King: And by the wisdome which God had giuen him, declaring the Dreame, and aduising the best meanes in policie to preuent it, is made Ruler ouer the whole Land. The Famine increasing, his Brethren first are dri­uen into Egypt, and there vnwittingly doe him homage. After, his whole fathers house came to be fed by him; and so fulfill that which the Lord had purposed. See how hee maketh these things one to hang vpon another, that in the middest of the most contingent Actions, his counsels should yet haue a necessary effect. Take another Example out of the Booke of Ester, of the confounding of proud Haman, the enemie of the Iewes, and defeating of his cruell and wicked purposes against the Church, by the Di­uorce of Vashti the Queene. God maketh a way for the lifting vp of ESTER ( not knowne to bee a Iew) into her roome. Mordecai hee gouerneth, to bee present when the Kings two Courtiers conspired against him; which by E­sters meanes was signified to the King, they executed, and a perpetuall record made of all this in the memoriall of those times. When Haman had obtayned an inuiolable Edict (as were the Decrees of the Medes and Persians, neuer to bee reuoked) for the rooting out of the Iewes, and to beginne with, had prepared a Gallowes of fiftie Cubits high, to hang vp Mordecai a chiefe and a princi­pall [Page 106] man among them; the verie night before this mischie­uous plot should haue beene executed, God kept the Kings eyes restlesse, that all sleepe departed from him, and calling for the Chronicles, Gods secret Prouidence dire­cted him to the place where Mordecaies fact was regi­stred. Thereupon willing to doe him honour, he comman­deth Haman that came at the same instant, with a minde to hang vp Mordecai, to bee the man to doe him seruice. By that meanes God abated Hamans pride, disappointed his cruell practices, and finally giuing Ester fauour in the Kings sight, made her sute more gracious, so as not onely Haman tooke seisin of the Gallowes, which Mordecai should haue beene hanged vpon; but her owne and her peoples life were giuen vnto her at her request, and that, with libertie to exercise dominion vpon their Enemies which would haue tyrannized ouer them. Mordecai, or whosoeuer was the Writer of that Storie, penning it (as wee may coniecture) not onely for the Church, but as a Monument to bee laid vp among the Records and Yeere-bookes of the Persians, who would neuer haue abidden so religious an obseruation of the Prouidence of God, as the course of that action worthily required, doth not in words much insist vpon it, (as for the same cause it may be thought that hee forbeareth so much as to mention the Name of God in all that Booke): But for the thing it selfe, there is no doubt, he giueth particularly and most nota­bly to bee obserued the hand of God in euery circum­stance. But how euident is all this to be seene in the Birth of our Sauiour Christ, who, as the Prophet, many an hun­dred yeere before, had prophesied, was to bee borne at Bethlem the Citie of Dauid? This how wonderfully God brought about, it is a maruell to behold Marie his Mother, as it seemeth, forgetting, and not so much as once thinking of it, when the Holy Ghost had ouer-shaddowed her, that she conceiued and was with child, she yet dwelt at Nazareth a Citie of Galile, farre from the Towne of [Page 107] Bethlem; there shee continued, and there, as by the Storie wee may gather, shee meant to bee deliuered. Her time drawing neere that shee was euen readie to lye downe, there commeth an Edict from the Emperour Augustus (minding onely his owne glorie, and the increase of his Treasures) that all the World should bee taxed, euery one in their owne Citie: so as Mary being of the House and Lineage of Dauid, was inforced against her will to re­payre vnto Bethlehem, there to be taxed with her kindred, intending nothing lesse then that which fell out after­wards; for it is expresly noted, that shee went with ano­ther minde, to obey the Edict of Caesar: but contrarie to her purpose, God fulfilled his, by leading her, as it were blind-fold, to the place where Christ should bee borne. And so His counsell tooke effect, where all counsell of man did faile.

As for those places which seeme to crosse this Doc­trine of Gods free and absolute working, and to carrie a shew, as if hee were sometimes hindred of his Creatures from doing his owne will: as, I will Ezech. 33. 11 not the death of a sinner; and, How Mat. 23. 37 oft would I haue gathered you together, and you would not? The Luke 7. 30. Pharises and Lawyers made void the counsele of God towards them, &c. They onely teach what God is pleased with, and whereunto he inuiteth and calleth all men, not what hee purposeth to worke in euery one by his grace and holy Spirit.

Fourthly, The brute beasts and vnreasonable Creatures serue to doe his pleasure: hee stoppeth the mouth of the Dan 16. 23. Lyons, when the prey is in their teeth, maketh the sil­ly and weake Grashoppers to be a strong Ioel 1. 6. Nation, a migh­tie Ioel 2 2. people, and as a huge Ioel 2. 25. Armie, when they come to performe his Iudgements.

Fiftly, Heauen and Earth, the Sea and all that therein is, are at his becke; the Abac. 3. 10. 11 Windes, the Showres, the Stormes, Fire and Haile, Ice and Snow are as his Arrowes, to scatter and consume his foes: yea, Hell and destruction [Page 108] are naked in his sight, and giue vp their dead, when hee calleth for them. But albeit whatsoeuer God willeth must most certainly and necessarily come to passe, because hee willeth it, yet that taketh not away the freedome of will in the reasonable Creature, nor the nature and propertie of the second causes, but only bends them to runne that way that he hath fore-determined; they, notwithstand­ing this necessitie, not being compelled to doe that which God determineth, but freely willing that which is done by them: So that if wee referre the action to GODS will, which is the supreme cause of all, it may be said necessa­rie; if to mans will, it may bee said contingent and vo­luntarie. And thereupon effects and euents of things are termed such as the second causes are necessarie: If they be necessarie, contingent; if they be contingent, voluntarie; if the second causes be voluntarie, although in respect of Gods Decree all bee necessarie. When Nebuchadnezzar King of Babel stood in Ezech. 21. 19 20, 21, 22. the head or mother of wayes, where one way parting into two made him doubtfull which to take, either that vnto Ierusalem, or the other that led vnto Rabath, a Citie of the Ammonites, it was a more vncertaine and contingent matter whether he would come against Ierusalem or not: for whithersoeuer the di­uination did conduct him, thither was he bent: and what more vncertaine then diuinations? The vanitie whereof Philosophers themselues haue worthily derided. But for all that, it could not bee otherwise chosen, but that hee should take the way that led vnto Ierusalem, to come, and to besiege it, the Lord hauing so ordayned and fore-spo­ken by his Prophet. Our Sauiour Christ, according to his Fathers will, dyed necessarily, as Acts 13. 3. Paul disputeth to the Iewes, That it was of necessitie for him to suffer, and to rise from the dead. And he himselfe: O ye Luke 24. 26. fooles and slow of heart, was it not of necessitie that Christ should suffer these things, and enter into his glorie? Yet he dyed willing­ly: for so hee professeth, Iohn 10. 18. No man taketh my life from [Page 109] me, but I lay it downe of my selfe: And in his Mat. 26. 39. Prayer to his Father, he resigneth it wholly to his good will and pleasure. Therefore as the free and cheerfull obedience of Gods Children, so renowned Psal. 110. 3. & else-where. in the Scripture, recei­ueth no blemish or disgrace, because whatsoeuer they do, was necessarie to bee done in respect of his Decree, no more can the wicked fetch from hence any excuse or pre­tence for their wickednesse, to say, I haue done nothing but that which God hath appointed: and who can resist his will? For first, God doth not at all will sinne, as it is sinne: for this is contrarie to his most pure and iust na­ture: nor doth decree, that wicked actions shall bee done in respect of their wickednes and maliciousnesse; in which sence onely they are euill: but as there is some good in the action, which is not at all intended or thought vpon by him that doth it. And secōdly, although in regard of Gods counsell, it be necessarie that those actions which are wic­ked and sinfull, should come to passe, yet in thee the sinne is voluntarie, and hee disposeth of that most iustly which thou cōmittest wretchedly, not seruing his prouidence, but thine owne vile affections: for though thou willest and doest the things that God hath decreed, to make a holy vse of, and would haue in some respect done, yet thy will is not carryed with an intent of obedience to his will. It 1. Kings 12. 15, 24. was from God, that the Kingdome of Israel was rent in sunder, and ten of the Tribes giuen to another, for the iust punishment of Salomons sinne: but the sinne aswell of foolish 1. King. 12. 14 Rehoboam came betweene, following the rash and headdie aduice of children, and reiecting the sage & graue aduice of the wise Counsellors of his Father; as of the people 1. King. 12. 20 themselues that set vp Ieroboam, with a rebel­lious minde against the house of Dauid. In which respect God Hoshea 8. 4. renounceth to haue any part in this their Action. They set vp Kings, but not from me, they make Princes which I know not.

Lastly, all that hitherto hath beene spoken concerning [Page 110] this whole gouernment and dispensation is the peculiar prayse of God, which hee imparts not to any Creature: For hee Esay 42. 8. giueth not his glorie to another. Therefore the Iewes, Iohn 5. 17. 18. when our Sauiour Christ said, My Father wor­keth hitherto, and I worke; did rightly conclude thereupon, that he made himselfe equall with God. This in one par­ticular is set forth, when the King 2. Kings 5. 17. of Israel detesteth it as a blasphemie; Am I a God, to kill and to giue life? And Gen 30. 2. Iacob, (his Wife bidding him to giue her children, or else she should dye) Am I in Gods stead, who hath kept backe from thee the fruit of thy wombe? So in Deuteronomie God himselfe saith, Know Deut. 32. 39. that I am hee, and there is no God with me: I kill and restore to life, &c. Which by proportion is to be vnderstood of all the rest. And this is that memo­riall, whereby this true God will be knowne from all false and counterfeit gods, Esay 40. 26. Lift vp your eyes on high, and see who hath created these things. And Ieremie Ier. 10. 10. cryeth out, IEHOVAH, he is the true God, The liuing God, The eternall King, which made the Earth by his Power, established the inhabited World by his Wisedome, and by his Prudence stretcheth out the Heauens: who vttering his voice, the waters make a noyse; in the Heauens he bringeth forth vapours from the vtmost part of the Earth, maketh Lightning, together with the raine, and bringeth the winde out of his treasures.

To conclude (saith he) Thus shall yee say to the Idola­trous Gentiles, The Gods that made not Heauen and Earth, shall perish from the Earth, and from vnder the Heauen. And Psal. 115. 15. Dauid setteth it as the proper mark of the only God, Bles­sed be ye of IEHOVAH, who hath made the heauen & earth. So Esay 44. 19. He taketh to himself alone, both the creati­on and administration of all things: I IEHOVAH stretch out the Heauens alone: I stretch out the Earth by my selfe. And of them both the Esay 40. 12. Prophet saith, Who hath measu­red the waters in his fift, and couered the Heauens with a spanne, or in a measure comprehended the Dust of the Earth, and weighed the Mountaines with a Waight, and the Hils in a [Page 111] Ballance? Who then is like vnto our God? or what, or who is he, that may be compared with him, Whose Psal. 36. 7. kind­nesse is vp vnto Heauen, his truth vnto the Clouds, his righte­ousnesse as the mighty Mountaine, his iudgements as the great Deepe? who (by his Prouidence) preserueth both man and beast? Thine (saith the Psal. 89, 10, 11, 12, 13, 14, 16 Psalmist) are the Heauens, yea, thine is the Earth, the inhabited World, and the things that fill it, thou hast founded.

Then followes an enlargement by the parts; North and South thou hast created, Tabor (Westward) and Hermon (to­wards the East) which sing of thy Name. The Gouernment he partly touched before, and afterwards more fully: Thou rulest ouer the pride of the Sea; when the waues thereof rage, thou doest represse them. Vpon all which he concludeth, O, blessed is the People that are acquainted with the shoute, wal­king in the light of thy countenance, O IEHOVAH: that is, who acknowledge thee their Soueraigne Lord and Cap­taine, suffering themselues to bee led and guided by the shoute or noyse of thy voice, in thy most glorious Word and workes, as by the Trumpet or Allarum of their Ge­nerall.

Now to make it euident, how the Glorie of God shi­neth and sheweth out, in all which hath beene said of the exercise of his Kingdome: Generally it may be seene,

First, That hee is perfection it selfe, in giuing all perfect things to other.

Secondly, his owne Infinitenesse in that their best, and put them altogether, is but Esay 40. 15, 17 a drop of that which is fea­full in him.

Thirdly, his Eternitie in being before all things were. More particularly he manifesteth his Power, Wisedome, Goodnesse, both in the making and gouerning the World.

In the making, hee manifesteth his Power in creating things of nothing, onely by his command, in fetching one contrarie out of another; as Light out of Darknesse, &c. [Page 112] and bringing forth whatsoeuer he would, euen at the first, without naturall causes, giuing light vnto the World, be­fore there was a Sunne, making Gen. 2. 5, 6. Plants and Herbs to grow, and all things to bee greene and flourishing in the Fields, when there was no man to till the ground, nor a­ny mist or raine to water it.

His Wisdome, in the artificiall distinction of things. His Goodnesse, in garnishing and replenishing the Earth with all good things fit for the vse of man, and that before their Creation; that so hee might bring them into the World, not as to an emptie and barraine habitation, but stored first with whatsoeuer was requisite both for the necessitie and pleasure of their life.

In the gouerning, hee manifesteth his Power, doing things not onely by meanes, but without meanes, aboue meanes, and contrarie to all meanes and course of na­ture. His Wisdome, in doing all things according to the counsell of his will, in measure and weight most wisely; yea, like a most cunning Workeman, procuring good things by euill instruments, and making sinne it selfe to serue vnto his glorie. His Goodnesse, in being liberall and bountifll to all, as the Psalmist Psal. 145. 9. saith, IEHOVAH is good to all, and his Kindnesse is ouer all his Workes.

CHAP. V.

ALBEIT the Glorie of GOD shine most So much of the Kingdome of God. The honor due vnto him, is, that the reasona­ble Creatures (Angels & men) doe his Will. cleerly in all his Workes, yet is this ho­nour, which in the second place wee giue him, very needfull: for it was not enough for the illustration of his glorie, either to make the World, or by his Prouidence thus royally to gouerne it, vnlesse there were some that [Page 113] might both see, behold, admire, and confesse the excel­lencie thereof, aswell in themselues as others; without which, all the other Creatures and Actions of God, how infinite matter soeuer they containe of Gods Glory, could no whit increase his prayse, which was the end of his go­uerning, and making of them, no more then all the skill and excellencie of the most perfect workman can purchase credit or commendation of his worke, if none but him­selfe obserue it. Therefore in his wisdome he saw it need­full to create Men and Angels, indued with knowledge, iudgement, a reasonable soule and will, and other excel­lent parts, to be the Trumpetters of his Glorie. But not­withstanding that in these God could glorifie himselfe, though men and Angels would stop their mouthes, and conspire to roote it out, hee being able either to destroy the Creatures he had made, and so to glorifie his Power and Iustice in their deserued ruine, or against their will to wring from them a confession of his Prayse; yet as earthly Princes not onely desire Soueraigntie and com­mand, which the Rebels themselues are not able to with­draw, but loue especially that their people should obey & carrie Subiectly mindes vnto them: So it pleased God to adde this one vnto the rest, for the full making vp and perfecting of his glorie.

This honour we define by the doing of his will, which is the proper office of Angels and Men, and not of any o­ther Creature: yet it is true, the rest of the Creatures doe the will of God also: yea, the wicked aswell as the good, but not in the same manner. The wicked doe it, because they shall doe it, will they nill they: Gods Children, be­cause they haue a will and desire to doe it. Generally, all doe his will and pleasure, that is, Psal. 115. 3. & 135. 6. whatsoeuer hee in his euerlasting counsell hath purposed to be done. But that is the secret and hidden will of God, which the wicked may doe and perish; not his knowne and reuealed will, where­of wee heere speake, which cannot bee done but in obe­dience [Page 114] of reasonable Creatures; to the doing whereof a promise is belonging. This distinction of a secret and a reuealed will of God, Moses teacheth, Deut. 29. 30. The hidden things belong to IEHOVAH our God: but the re­uealed things to vs and our children, to doe all the words of the Law. Howbeit, for all that, they are not two wils, but one will, as God himselfe is one.

The doctrine which thus reuealeth and setteth forth his will, is called the Law of God, commanding vs in all things to serue and please him. The contrary whereof is sinne, being a breach of the Law; as the Apostle doth de­fine it, 1. Iohn 3. 4. And this law, I say, is giuen to the rea­sonable Creature, not onely men, but Angels also, respect being had vnto their nature, which neither admitteth ac­tions that are to be done by the instrument of the bodie, nor is tyed to the things that belong to the necessities of this life. But that the Angels are bound to the obseruati­on of the Law, our Sauiour would haue vs learne, when he willeth vs to pray, Thy will be done, as in Heauen, so vp­on the Earth.

But to leaue the Angels doing the will of God glori­ously in Heauen; we will for more cleere euidence apply the things that follow, as they are fitting to our selues. First, it must be of all duties, without failing in any one; doing all good, and abstayning from all euill. Therefore perfection, which is a thorough doing of all, without fal­ling of any whit, is the general vertue of the whole Law of God. Contrariwise, the failing in any one iot, either of the matter or the manner, is a breach of all. Gal. 3. 10. Cursed is eue­rie one that continueth not in all things that are written in the Law, to doe them. Iam. 2. 10. Whosoeuer keepeth the whole Law, and yet faileth in any one point he is guiltie of all.

Againe, all these things (not onely in the Seruice of God, but in the duties wee owe to men) wee must doe as vnto God, because it is his good will and pleasure▪ seruing him aswell in the workes of Righteousnesse, as of Holinesse, [Page 115] as the good Father Zacharie speaketh, Luke 1. 75. And heereof it is that the Apostle commending to vs many excellent points of brotherly loue, and duties of the se­cond Table, willeth vs in them all to serue the Lord, Rom. 12. 11. So making a difference betweene Christian duties and Philosophicall vertues. As on the other side, all sinnes, euen of the second Table, what iniurie soeuer they offer vnto men, yet are indeed bent in such a sort against the di­uine Maiestie; that the Psal. 51. 6. Prophet Dauid feareth not to say of those two foule sinnes of his, speaking as in com­parison, Against thee, against thee onely (not against Ʋriah or his Wife) haue I sinned. This therefore is a vertue belonging to the whole Law, to doe whatsoeuer we doe, in obedience vnto God: As the Col. 3. 23. Apostle saith, Euery thing, whatsoeuer ye doe, worke it from the heart, as to the Lord, and not to man: submit 1. P [...]t. 2. 13. your selues to all manner of ordinance of man for the Lords sake. Ephes. 5. 22. Wiues, submit your selues vnto your Husbands, as vnto the Lord. Ephes. 6. 5, 6. Ser­uants, obey your Masters according to the flesh, &c. as to Christ, not with eye-seruice, as men pleasers, but as the seruants of Christ; doing the wil of God from your hearts, with a good will, seruing the Lord, and not men. So that the contrarie to this obedience is eye-seruice, when we do good things as vnto men, and not of conscience to God.

For the manner of the doing, first, it bindeth the whole With that whole strength of their natu­rall integritie. Creature, the whole strength of the Creature, and in eue­ry thing requireth so much the greater strength, as the du­tie doth more excel. These three must concurre for the ma­king of perfect righteousnesse.

Vnder the terme of Creature, I comprehend all ones naturall powers, that is to say, in Angels their whole spi­rituall nature: in vs, the whole man, and whatsoeuer is of and in man; which standing of two parts, the soule and the body, in the soule (as wee vse by a generall name to call it) the Scripture is wont to note (when it speaketh more distinctly) two faculties or powers; the minde or the spi­rit, [Page 116] that is to say, the vnderstanding part of man, compre­hending Knowledge, Iudgement, Conscience, Remem­brance, and the Soule (properly so called) the seat of our Desire, Will, Affections. To all which the Law of God extends, as may appeare by that the Apostle writeth, 1. Thess. 5. 23. 1. Thess. 5. That your spirit, soule and bodie may bee kept vnblameable: for the Lawes of God are not like the Lawes of mortall men, which looke but to the outward act, and are not able to reach the thoughts and intentions of the heart: but God being a Iohn 4. 24. Spirit, his Lawes are also Rom. 7. 24. spirituall, and binde the whole Creature within and without, from one end vnto another, euen the least and smallest motion; so as there must be both an Integritie of Nature, and a Righteousnesse of Action: Integritie of Nature, or in a right frame and disposition of all those parts and powers; our mindes to be of aptnesse and abi­litie to know, discerne, make conscience of, and retayne the whole will of God, our soules prone, and inclining onely vnto good in our desires, will and affections, the will being able of it selfe, and his owne inward, free, vo­luntary, and naturall motion, to choose that which is good, and to reiect that which is euill: and this wee call Free-will. Lastly, our bodies to bee apt instruments of offering good things to the soule, and of executing and performing of them; which Integritie of Nature (when all our parts and powers are conformable hereunto) the Apostle, Rom. 8. 2. [...]. Rom. 8. maketh a part of the Righteousnesse of the Law, or one thing (among the rest) of that which the Law requireth. The contrarie whereof is that originall sinne or naturall corruption, whereof we shall haue cause to speake hereafter.

Likewise all our actions inward and outward, procee­ding from those powers, must be holy and pure; the con­trary whereof is actuall sinne. Our minde therefore ought actually and indeed to know, discerne, make conscience of, and remember the things that are good: our soule [Page 119] both to desire to will, and to effect them: our Bodie and all the Members thereof to practize and put them in exe­cution. All which, for the excellencie of the Doctrine, and because here especially the Scripture presseth mans obedience, it is necessary to goe thorow in order, as they were propounded.

Knowledge is the first both in nature and worthinesse, as that wherein wee must resemble the Diuine Essence. Genesis 3. Yee shall be as Gods, knowing good and euill: It stand­eth chiefly in the knowledge of God himselfe; then of those duties which he requireth of vs: Know Psal. 110. 3. that IE­HOVAH he is God. Thou 1. Chron. 28. 9 SALOMON my sonne, know the God of thy fathers and serue him▪ Behold, Ro. 2. 17, 18. thou art named a Iew, and restest in the Law, and boastest of God, and knowest his will. Be Ephes. 5. 17. not foolish, but vnderstand what is the will of the Lord. The contrary whereof is ignorance of God and of his reuealed will: whither referre all Errors and Heresies concerning either God, his Persons, and Properties, or any other point of Christian Doctrine. But then Gal. 4. 18. verily not knowing God, ye serued those that by nature are no gods, Ephes. 4. 18. which are strangers from the life of God, through the ignorance that is in them. Fashion 1. Pet. 1. 14. not your selues to the former lusts which you had in your ignorance.

Next, is iudgement or wisdome, which is, as it were, the life of our knowledge, and added by the Apostle as one degree higher: Thou Rom. 2. 18. knowest his will, and tryest the things that differ. So he prayeth for the Philippians, that they may discerne Phil. 1. 10. things that differ. And to the Hebrewes Heb. [...]. 14. he saith, Strong meate belongeth to them which are of age, who through long custome haue their wits exercised to discerne both good and euill. A principall branch of this, is the try­ing of Spirits: Dearely 1. Iohn 4 1. beloued, beleeue not euery spirit, but try the Spirits whether they be of God. Try 1 Thess▪ 5. 21. all things, and keepe that which is good. Hereby Act. 17. 11. are those noble men of Berea commended, that they searched the Scrip­tures, [Page 120] whether the things that Paul said, were so or no. The contrarie whereof is that which the Apostle Rom. 1. 28. cal­leth a minde void of iudgement, and the Ephes. 4. 17. vanitie of mindes, wherein we all naturally doe walke, esteeming Truth Falshood, and Falshood Truth, whence it com­meth, that we Ephes. 4. 19. are carryed away with euery winde and puffe of Doctrine.

With knowledge and iudgement, a good conscience must be ioyned, whose propertie it is, iustly and rightly to beare witnesse of our Actions, in Rom. 2. 15. Their Conscien­ces accusing or excusing. accusing or excusing them as it ought. The contrary whereof is an euill con­science, either benummed, or through hypocrisie seared, as it were, with a hot Iron, that both it accuseth not where it should, and excuseth where it ought not. To the Tit. 1. 15. vn­faithfull, there is nothng pure, but both their minde and con­science is polluted. For remembrance of holy things a Commandement is giuen, Numb. 15. 39. that the children of Israel should weare frindges vpon the edge of their garments; that seeing the same, they might remember all the Commandements of IEHOVAH, and doe them, Ps. 119. 11. DAVID professeth of himselfe: I hid thy Word in my heart, that I might not sinne against thee. And Mary hath her worthy prayse, Luke 2. 51. for that shee retayned all the things (there spoken of) in her heart. The contrary where­of is forgetfulnesse: My Prou. 3. 1. sonne, forget not my Law, but let thy heart keepe my Commandements. I forget Psal. 119. 16. not thy Word.

In the soule, first, is the desire, comprehending all in­ward thoughts and motions that but once rise vp within vs, and come not so farre as to haue consent vnto them: And this desire is by nature a holy thing, The Gal. 5. 17. spirit de­sireth (or lusteth) against the flesh. Hereof principally the Lawes of God are Rom. 7. 24. called spirituall▪ because they bind not onely all the Creature his intents and purposes, but his whole force and power, and all the thoughts and in­clinations of his heart.

The contrary is concupiscence or lust: The Papist, which teach, that the first motions are no sin. Put off Ephes. 4. 22. (saith the Apostle) the old man, which is corrupted through deceiuea­ble lusts: which he there opposeth to renewing in the spi­rit of our minde. Walke Gal. 5. 16. 17 in the Spirit, and yee shall not fulfill the lusts of the flesh: for the flesh lusteth against the Spi­rit. Let Rom. 6. 12. not sinne raigne in your mortall bodie to obey it through the lusts thereof: that is, of the body: flying 1. Pet. 1 4 the corruption which is in the World through concupiscence. Euery Iam. 1. 14. man is tempted of his owne lust. Sinne Rom. 7. 8. taking occasion by the commandement, wrought in me all lust.

Of concupiscence or lust the Apostle Iames Iam. 1. 1 4 noteth two degrees: First, The [...] moouing of the powers of na­ture out of their right and proper place, by raysing vp wandring and wicked thoughts, which yet we neuer like of. Secondly, The nibbling, [...] as it were with some delight, at this bayte laid before vs, though presently we repell it: of which nature are vaine, sudden wishes, and euill dreames, though it bee of things which a man misliketh when he is awake. And that all concupiscence is vnlaw­full, euen that whereunto no consent of the will doth come, may appeare by these reasons following.

First, Because the Root, from whence the least thought doth spring, is naught, our owne inborne corruption: else it could neuer enter into vs, farther then by Satans offering it to the sences and outward obiects, as it was to our Sauiour Christ, and to our first parents in their inno­cencie. The sinne whereof appeareth in this, that wee thinke not vpon it with a detestation at the first: but when it hath once passed our thoughts, then we beginne to de­test it; which in the vncorrupt estate of man, should haue beene quite contrary.

Secondly, Iames doth tell vs, that lust conceiuing, bring­eth forth sinne. Can lust conceiue and bee with childe of sinne, and be any other thing then sinne? Are fishes bred of Serpents? or is it possible, that the fruit and the Tree [Page 122] should bee not of one nature? Euen so concupiscence, which is the spawne of sinne, the bed and bosome where­in it is conceiued and hatched, must needes it selfe bee sinne; euen after Baptisme, after wee bee regenerate, and after that the guilt and the sting thereof is pulled out by Christ.

Thirdly, Philosophers and other heathen men, that ne­uer heard of the Law of God, haue condemned settled purposes to doe euill. Therefore this must needs bee more close and secret, which Paul himselfe, so great a Doctor of the Law, brought vp at the feet of Gamaliel, was al­together ignorant of, till he was taught a better Lesson in the Schoole of Christ: I Rom. 7. 7. knew not sinne, but by the Law: for I had not knowne lust, except the Law had said, Thou shalt not lust.

Of the will, the Apostle saith, It is Phil. 2. 13. God that wor­keth to will in you: our Heb. 13. 18. will is in all things to conuerse ho­nestly: the flesh Gal. 4. 27. hindereth from doing the things ye would. The contrary whereof, is the will of Ephes. 2. 3. the flesh, and of our owne thoughts, called 1. Pet. 4. 3. else-where, The will of the Gen­tiles.

The last thing to be considered in the qualities of the soule, are the affections of it to bee good and holy: Thou Deut. 6. 5. shalt loue IEHOVAH thy God with all thy soule. The contrary whereof are those dishonourable and foule af­fections, which the Apostle mentioneth, Rom. 1. 26. There­fore God gaue them ouer to dishonourable affections. Againe, Rom. 7. 5. When we were in the flesh, the sinfull affections wrought in our members, &c. They Gal. 5. 24. that are Christs, haue crucified the flesh with the affections thereof. The particular affecti­ons, which the Scripture, aboue the rest doth recommend vnto vs, as Bellowes to blow vp, and increase spirituall Graces, and to carry vs forward to a high degree of Ho­linesse, are these that follow: First, Loue and liking of that which is good, hatred and detestation of that which is euill, as the Psalmist ioyneth them together: Thou lo­uest [Page 123] Psal. 45. 8. righteousnesse, and hatest iniquitie. Loue is the ha­bit, as it were, and perfection of the whole Law both of the first and second Table: Thou Mat. 22. 37, 38, 39, 40. shalt loue the Lord thy God with all thy heart, and with all thy soule, and with all thy minde. This is the first and great Commandement: and the second is like it, Thou shalt loue thy Neighbour as thy selfe. On these two Commandements hang the whole Law and the Pro­phets. And of the second Table Paul saith, Gal. 4 13, 14. Serue one another through loue: for all the Law (meaning the whole second Table) is fulfilled in one word in this, Thou shalt loue thy Neighbour as thy selfe. Againe, Rom. 13. 8, 9. He that loueth another, fulfilleth the Law: for this, Thou shalt not commit adulterie: Thou shalt not kill: Thou shalt not stoale: Thou shalt not beare false witnesse: Thou shalt not couet: and if there be any other Commandement, it is summed vp in this word, euen in this, Thou shalt loue thy Neighbour as thy selfe. Generally 1. Tim. 1. 5. hee saith, the (end or) perfection of the whole Law, is loue, &c. And Coloss. 3. 14. hee calleth loue, The bond of perfection; because it knitteth and bindeth together all the offices we owe to God, or one vnto another. So as what dutie soeuer we performe, bee it neuer so glittering and shining in the World, if it be not done in loue, it is nothing at all worth: As wee are taught, 1. Cor. 13. yea, our loue in this behalfe ought to extend it selfe, not to our friends onely, and them that loue vs againe, but vnto all men, to our Mat. 5. 44. enemies and them that hate vs. The con­trary hereof, is hatred of God, our Brethren, and of good things; Of God, because wee see him iust, to pu­nish mens offences. A fault so monstrous, that one would thinke impossible it should fall vpon any Creature, to hate and abhorre the Creator; but that the Apostle hath no­ted our nature to be tainted with it: Haters Rom. 1. 30. of God, and the Psal. 37. 20. & 21. 9 &c. & 81. 16. & 139. 21. Enemies or haters of IEHOVAH, are oftentimes spoken of in the Psalmes, and 2. Sam. 12. 14. 2. Chron. 19. 2. else-where: Of the ha­tred of our Brethren the Apostle saith, He 1. Ioh. 2. 9. 11 that hateth his Brother, is in darknesse. And againe, He 1. Ioh. 3. 15. that hateth his [Page 124] Brother, is a Man-slayer. Bloudie Prou. 29. 10. men (saith SALO­MON) hate him that is vpright. And 1. Kings 22. 9. it is the voyce of wicked Ahab, that hee hated the Prophet of the Lord, because he neuer spake good vnto him. With loue is coupled a liking and allowance of that which is good, after the example of God himselfe, of whom it is said, that be 1. Chro. 19. 17 delighteth in the things that are right. Of this the Wiseman speaketh in the Prouerbs, Prou. 16. 13. Let the lips of the Righteous be acceptable vnto Kings. The contrary whereof is an approbation of euill in other, though it were so, that we our selues did abstaine from it. This fault the Apostle noteth to the Rom. 1. 32. Romanes, Who not onely doe so, but are fau­tors, and appro [...]uers of these that die it. And Dauid in the Psalmes, Psal. 50. 18. When thou seest a Thiefe, thou takest pleasure in him.

The next, is hatred and detestation of euill, both euill persons, and things, whereof the Psalmist saith, O Psal. [...]7. 10. yee the louers of IEHOVAH hate the thing that is euill. And of himselfe hee professeth, I Psal. 26. 5. hate the congregation of euill doers. I Psal. 31. 7. hate them that obserue vaine vanities. O Ps 139 21, 22. IE­HOVAH, doe I not hate them that hate thee? I hate them with a perfect hatred: they are in stead of enemies vnto mee: I Ps. 119. 104. hate euery euill way: I Ps. 119. 161. hate lyes, and abhorre them. SA­LOMON also in his Prouerbs Pro. 8. 13. ioyneth together the feare of IEHOVAH, and the hatred of euil, as special parts of the heauenly wisdome wherof he there treateth. The contrary whereof, is the loue of euill things, when our Psal. 141. 4. heart (which the Psalmist prayeth to be deliuered from) is incli­ned to them. This DAVID Psal. 52. 5, 6. vpbraydeth vnto DOEG, Thou louest euill, rather then good; lying, rather then to speake Righteousnesse: thou louest it wonderfully: thou louest all pernicious words, O deceitfull tongue. In the Psal 4. 3. fourth Psalme he cryeth out, Yee sonnes of men, how long will you loue vanitie, seeke lyes, &c? And Salomon in his Prou. 1. 22. Prouerbes, How long, O yee Fooles, will ye loue foolishnesse, and Scorners, long after scorning!

A second affection is, Cheerefulnesse and ioy in that which is good, sorrow and griefe of heart, and an holy anger, when we see men to doe euill. Of cheerefulnesse, and ioy in good things, Dauid speaketh in the Psalmes: I Psal. 119. 14. reioyce in the way of thy Testimonies, as being aboue all substance. Thy Vers. 110. Testimonies are the ioyes of my heart. I reioyce Vers. 110. 4. in thy words, as one that findeth a great bootie. So is it said, 1. Chron. 29. 9. The people were glad, offering freely or cheerefully. And Ʋerse 17. I with a right heart freely haue offered all those things, and thy people also that are heere pre­sent, doe I see with cheerfulnes freely offering vnto thee. By this argument the 2. Cor. 9. 7. Apostle exhorting to liberalitie, willeth euery one to doe ( as he purposeth in his heart) that is, freely and of his owne accord determineth with him­selfe: For, saith hee, God loueth a cheerefull giuer: And thereupon the Children of God are euery-where called, A Psal. 110. 3. Cant. 6. 9. free-hearted people. Whereunto the same Apostle there maketh griefe and necessitie to be contrarie. Griefe, when wee performe good duties heauily, and with grudg­ing; not of a franke and readie minde. Necessitie, when wee doe them indeed but against our will, onely because wee must needs doe so, to saue our credit and reputation among men; whereas otherwise wee would not doe them. And so doth Peter also oppose these two, 1. Pet. 5. 2.

Of the other vertue we haue a notable Example in our Sauiour Marke 3. 5. Christ, who was angry and sorrie withall at the hardnesse of the Iewes hearts. The contrarie whereof, is vnaduised anger: such as the Apostle speaketh of, Iam. 1. 20. The wrath of man worketh not the Righteousnesse of God: or that which God prescribeth. For this, Ionas is repro­ued of God, Ionas 4. 9. And Ahab 1. King 21. 4. taxed, that he was discontented and angry, because NABOTH would not let him haue his Ʋineyard; The third affection, is feare of of­fending in any thing; which Salomon maketh the Badge of Gods Children: Blessed Pro. 28. 14. is the man that feareth al­wayes. [Page 126] And 1. Pet. 1. 17. Peter doth exhort vs, If yee call him Father, which without respect of persons iudgeth according to euery mans worke, passe the time of your dwelling heere in feare. The contrary is carnall securitie, when a man runneth on in the hardnesse of his heart without Repentance: for so Sa­lomen doth there oppose it: But he that hardeneth his heart, shall fall into euill. Thou, saith Rom. 2. 5. PAVL, after thine hard­nesse, and heart that cannot repent, heapest to thy selfe wrath against the Day of Wrath. And Deut. 19. 19. Moses in Deuteronomie, Take heed that there be not any among you, that when he hea­reth the words of this curse, blesse himselfe in his minde, saying, Peace shall be vnto me, though I walke after the fantasie of mine owne heart. So adding a drunken soule to a thirstie one.

Lastly, our whole bodie, and all the members of it, ought holily to expresse the inward holinesse of our mind & soule. Ye are 1. Cor. 6. 20. bought with a price: therefore glorifie God in your body, and in your spirits which are Gods: present Rom. 12. 1. your bodies a liuing Sacrifice, holy and acceptable vnto God. Giue your Rom. 6. 19. members seruants vnto Righteousnesse in Holinesse. The vnmarryed 1. Cor. 7. 34. woman careth for the things of the Lord, that she may bee holy both in body and in spirit. And the A­postle Heb. 10. 22. speaketh not onely of the sprinkling of our hearts from an euill conscience but of the washing of the body, by the bloud of Christ, with cleane water. For this cause our Sauiour Heb. 10. 5. Christ comming into the World, saith, Sacri­fice and Oblation thou wouldest none of, but a body thou hast fitted for me; wherein to yeeld your absolute and perfect obedience, that is better then all Sacrifice. The contrary whereof, is the dishonouring or defiling of our owne bodies; wherof the Apostle speaketh, Rom. 1. 24. And the giuing of our Members seruants vnto vncleannesse and to iniquitie, to commit iniquitie, Rom. 6 19. which is there opposed to the former of giuing themselues vnto Righteousnesse in Ho­linesse. In this part of the Members of our bodie, the sen­ses first are to be acquainted with good things, especially [Page 125] the sight, and hearing: Incline Pro. 4. 20. thine eares vnto my words. Blessed Mat. 13. 16. are your eyes: for they see: and your eares; for they heare. The contrarie whereof, is the abusing of them, as our first Gen. 3. Parents did.

Next, is the Tongue; for by it, as the Apostle Iam. 3. 9. saith, blesse we God. Of this it is said; Rom. 14. 11. Euery tongue shall giue thankes vnto God, that euery Phil. 2. 11. tongue may confesse that Ie­sus Christ is Lord, vnto the glory of God the Father. The contrary whereof is, when the mouth speaketh vaine things, as it is Psal. 144. 8.

To the tongue belongeth open profession of God and of all good duties: Be readie 1. Pet. 3. 15. alwayes to make professi­on to euery one that asketh of you, an account of the faith which is in you: Rom. 10. 10. for with the mouth men make confession to saluation. Ye Exod 23. 13. shall make no mention of the names of other gods, neither shall they be heard out of thy mouth. Their Psal. 16. 4. sor­rowes shall be multiplyed that endow another god. I will not powre their burnt Offerings of bloud, nor take their names in my lips. And hither are to be referred all outward markes of this profession; as in Gods seruice, The calling vpon of his Name; Bowing and kneeling, Lifting vp of hands, eyes, &c. as the people did, Nehem. 8. 16. answering all, A­men, Amen, with the lifting vp of their hands, and stooped and bowed downe to IEHOVAH with their face to the ground ward. In doing reuerence to Superiours, Leuit. 9. 32. vnco­uering our head, and rising vp before them, &c. The con­trary whereof is, Open profession of wickednesse, when a man need not to digge, to finde out their sinnes, as the Prophet speaketh, Ier. 2. 34. they are so plaine and mani­fest vnto all: or as it is in Ezech. 24. 7. EZECHIEL, When they set their sinne vpon the cliffe of the Rocke (in the open face and view of the World) and do not powre the same vpon the earth to couer it with dust, loth it should be seene. Such is that, Esay 3. 10. The obstinacie of their face testifieth against them, and they doe not conceale, but vtter their sinne, (openly, shamelesly, and obstinately) as Sodom, whose impuden­cie [Page 126] of sinning was such and so audacious, that the Ier. 20. 16. Pro­phet saith of them, God heard a cry in the morning, and a shooting at noone day. And IEREMIE, Ier. 2. 25. When I said, Keepe thy foot from being vnshod, and thy throte from being a­thirst, thou saidst desperately, No: for I loue strange gods, and them will I follow. Againe, Ier. 18. 12. They say desperately, We wil go after our own thoughts, and euery one do after the fancie of our own wicked heart. And hi­ther Their errour, which hold it lawfull to bee present at Idolatrous seruice, keeping a mans Conscience to him­selfe. And where such beare them­selues bold vpon the example of Na­aman the Syrian, 2. King. 5. 17, 18, let them know, that the place hath no such meaning as they would fasten vpon it, but quite the cōtrarie: which according to the Originall, may truly be thus rendred: For thy seruant will no more offer burnt Offerings and Sacri­fice to other Gods, but to Iehouah. in this matter, Iehouau, be mercifull to thy ser­uant, at my Lords going into the house of Rimmon, to bow downe there: and hee leaning vpon my hand, that I also haue bowed downe in the house of Rimmon: for my bowing downe in the hou [...]e of Rim­mon, Iehouah, now be mercifull to thy seruant in this matter So crauing par­don for his Idolatrie past, with pro­mise from thenceforth to serue God alone. This Interpretation, the faith and pietie of Naaman truly con­uerted, Luke 4. 27. the rule of Chari­tie; the nature and proprietie of the Word being in the time past, and not (but where necessitie inforceth) to be taken futurely: the promise which hee himselfe maketh, and the Pro­phets answere ( Goe in Peace) doe strongly confirme. also belong all markes and badges of Superstition or other sinne. But what Rom. 11. 4. saith the Scripture? I haue re­scrued to my selfe, seuen thousand men, that haue not bowed the knee to BA­AL. The Exod. 32. 6. People s [...]te downe to eate and drinke, (before the Calfe which Aaron had made) and rose vp to play. So PAVL, 1. Cor. 8. 10. reprehendeth the sitting at the Table in the Idols temple, euen of them that knew, an I­doll was nothing in the World. And God by his Hosh. 13. 2. Prophet, threatneth ruine to those that kisse the Calues, which Iero­boam had set vp, Reu. 14. 9. 10. it is the Procla­mation of an holy An­gell, sounded with a loud voyce, If any man worship the Beast, or his image, and take a marke vpon his [Page 127] forehead, or vpon his hand, euen he shall drinke of the Wine of the wrath of God, and be tormented with fire and brim­stone. The Esay 30. 22. Prophet also setteth it forth as a fruit of true Repentance, to pollute the Images of Siluer, and the rich Or­naments of the Images of Gold, and to cast them away as a menstruous cloth. Hence shalt thou say vnto it.

Thirdly, outward Actions come heere also to be rec­koned, which the Scripture commonly attributeth to the hands: Clense Iames 4. 8. your hands, you Sinners, &c. It is many times called the doing Ephes 6. 6. Heb. 13. 24. of the will of God: sometimes, the liuing 1. Pet. 4. 2. according to his will. The contrary whereof, is the committing of grosse sinnes, which the Apostle cal­leth, To worke 1. Pet. 4. 3. the will of the Gentiles, to doe Ephes. 2. 3. the will of our flesh, and of our thoughts. IAMES Iam. 1. 15. termeth it, Sinne perfited, and that though we doe it in ignorance, not knowing, or at the least, not making it to bee a sinne, which lesseneth the hainousnesse of the offence. Therfore 1. Tim. 1. 23. Paul professeth, he did obtayne mercie, notwithstand­ing he were a Blasphemer, a Persecutor, and an Oppressor, because he did it ignorantly. And Dauid Psal. 19. 13. prayeth, Clense me from my secret sinnes. But this kind of sinne is greater, when our will is carryed contrarie to our vnderstanding, to doe those things which wee know, and are perswaded to be euill, wherein notwithstanding a difference is to be held: for if it bee through the ouer-ruling of the flesh and inordinate desires, either for feare of present danger, or by the bayte of some false appearing pleasure, then is the sinne the lesse. Hereof is that complaint the Apostle taketh vp, Rom. 7. 19. I doe not the good I would, but the e­uill which I would not, that I doe. But if it be in a presump­tion of Gods Mercie, bearing our selues bold vpon the riches of his patience and forbearance, that doth much increase the sinne; whereupon in the Law Num. 15. 30. it is com­manded, that the person that doth presumptuously, should be cut off from amongst his people, because hee hath despised the Word of IEHOVAH. And that this wrong construction [Page 128] of the patience and long sufferance of God, is the roote of all presumption, the Wiseman teacheth, Eccles. 8. 11. Because sentence against an euill worke is not executed speedi­ly, therefore the heart of the Children of men is fully set in them to doe euill. And the Apostle, Rom. 2. 4. Despisest thou the riches of his bountie, &c. not knowing that the bountie of God leadeth thee to Repentance? But farre greater it is, and commeth neere the top of all iniquitie, when men doe willingly follow after sinne, onely for their pleasure, and because they will doe it, which our Sauiour noteth in the Iewes, Iohn 8. 43. The lusts of your father the Deuill, you will (or you loue to) doe. And of Ephraim the Hos. 5. 2. Prophet saith, that willingly they went after the commandement of IEROBOAM.

A further thing that the Law of God requireth in the performance of holy Duties, is, that in them all, whether the Actions bee inward or outward, wee put forth our selues and the strength both of our soule and bodie, to performe it with our whole force and might. That Com­mandement wee haue, Deut. 6. 5. Thou shalt loue IEHO­VAH thy God, with thy whole heart (or minde) and with thy whole soule, and with thy whole strength. Where, vnder the word ( strength) he noteth the whole power both of soule and bodie ioyned together, as our Sauiour Luke 10. 27. & Mark. 12. 30 doth inter­pret it; vsing two words to expresse that one of strength, namely, might, which more properly is referred to the bodie, and [...], which is the strength, and power, and spirit, as it were of the whole soule, both of the mind and will: and therefore may not vnfitly bee translated, the power of reason or of discourse. PAVL is woont to call it, The spirit of our Ephes. 4. 23. Be renewed in the spirit of your minde. minde. This the Apostle touching the soule, exhorteth vs vnto, when he saith, Doing Ephes. 6. 6. the will of God from the soule. Col. 3. 23. Whatsoeuer you doe, worke from the soule. And of the body we haue our Sauiour Christs owne exhortation, Luke 6. 23. Skippe and bee glad. An Exam­ple, Luke 10. 21. where he himselfe is said to reioyce in the [Page 129] spirit: that is, for very spirituall ioy and gladnesse, ex­pressed by some bodily gesture, to breake forth into that Thankesgiuing that followeth in that place. So Exod. 39. 19. Moses in a holy zeale flang the Tables of Stone away. The con­trarie whereof in the former the Prophet Ezechiel tou­cheth once or twice, in the Enemies of Gods Church, that with the ioy of their whole heart, and from their verie soule reioyced to doe them mischiefe, Ezech. 25. 15. Because the Philistims wrought vengeance, spoiling from their soule; Ezech. 36. 5. Surely in the fire of mine indignation haue I spoken against the remnant of the Nations, and against all Edom, which haue taken my Land for their Possession, with the ioy of all their heart, with spoyling from their soule. To the latter it is contrarie, When men runne Rom. 3. 15. vnto euill, and their feet are swift to sheade bloud, when the Tongue becommeth a fire, Iam. 3. 6, 7. the ornament of iniquitie (for our wickednesse and filthinesse of heart, to vaunt and set out it selfe, by) defi­ling the whole bodie, and setting on fire the whole course of nature, it selfe being first set on fire of Hell. Thus did Pha­raoh foame out with his mouth, his blasphemous thoughts, and scorning of God in his heart; Who Exod. 5. 2. is IE­HOVAH, that I should let Israel goe? And 2. Kin. 18. 28 Rabshake that standing still, cryed out with a loud voice in the Iewish lāguage, to the end that all the people might heare, and vnderstand his Blasphemies. An Example of them both together we haue, Ezechiel 25. 6. Because thou (speaking of the Am­monites) clappest the hand, and stampest with the foot, and art glad from the soule, of all the spoyling vpon the Land of Israel: therefore behold, I will stretch out my hand against thee.

From this strength of the soule and bodie ioyned to­gether, arise foure speciall Vertues, which are to con­curre in all duties both to God and to our Brethren: First, Sinceritie, or vprightnesse of heart; noting a sin­glensse sm [...]y without any mixture: which Etymologie the A­postle doth not obscurely giue in one or two places: [Page 130] For 2 Cor. 1. 12. this is our reioycing, the testimonie of our conscience, that in singlenesse and sinceritie of God, we haue beene conuer­sant in the World. For 2. Cor. 2. 17. wee are not as the rest, those which play the Huxters with the Word of God: but sincerely but as it came from God, in the sight of God, doe we speake of Christ: where sincere dealing is opposed, as you see, to that of Huxters, which mingle their Wine and other commodi­ties to deceiue men for their gaine.

For this vertue of being an vpright man, IOB Iob 1. 2. is highly commended. By the same, 2. Pet. 3. 2. Peter commendeth those to whom hee wrote, I stirre vp your sincere minde. And the Apostle prayeth for the Philippians, that Philip. 1. 10. they may be sincere, and without offence, vnto the Day of Christ, as 1. Cor. 5. 8. hee doth exhort vs to it: Wherefore let vs keep holiday with the vnleauened bread of sincerity & truth. Where this sinceritie, he termeth also truth, as Ephes. 4. 24. he calleth that true Righteousnesse and Holinesse, which is sincere and vnfayned.

The Apostle 1. Pet. 1. 22. Peter noteth it out by puritie, when commending brotherly loue, hee willeth, that from a pure, that is, a sincere heart we loue one another. For this purpose, the infinite knowledge of God being euerie where present, and sounding the bottome of our hearts and reines, ought to bee alwayes before our eyes, to hold vs in all integritie. If our heart should but turne backward, saith the Church, Psal. 44. 19, 21, 22. Psalme 44. that wee had forgotten God, though it were in secret, should not God search this out, seeing hee knoweth the hidden things of the minde? And Dauid in the 139. Psal. 139. 2, 4, 13. Psalme, Thou knowest my sitting and my rising, thou vnderstandest my thoughts a far off, long before I thinke them, or before a word is in my mouth. Yea, thou possessest my reyns, & thy Knowledge is more wōder­full then that I am able to discerne: Therefore saith he Verse 18. af­terwards, I watch continually to be with thee; that is, night and day it is my care, in all sinceritie and vprightnesse of a good Conscience to cleaue vnto thee. To this single­nesse [Page 131] of heart, the Apostle Peter in the place before allea­ged, opposeth hypocrisie: Purifie your hearts vnto bro­therly loue, without hypocrisie. And Paul to the Rom. 12. 9. Romanes, Let Loue be without Hypocrisie. Hypocrisie is, when the heart & inward affection is wanting either in the seruice of God, or in dealing with our Brethren: as our Sauiour doth define it, Mat. 15. 7. Hypocrites, well hath ESATAS prophesied of you, saying, This people draw neere vnto mee with their lips, but their heart is farre from mee.

And of this sort is outward Abstinence from meates, without any care and conscience thereby to serue God more feruently, or to be better strengthened against sin, Esay 58. 4, 5, 6. Yee fast not, as these times are, to haue your voice to be heard on high. Is this such a fast as I haue chosen, that a man should afflict his soule for a day, & bow down his head like a Bull-rush, and lye downe in sackcloth and ashes? callest thou this a fasting, or an acceptable day to the Lord? Is not this the fasting that I haue chosen, To loose the bands of wickednesse, to take away the heauie burdens, and let the oppressed go free, and that yee take off euery yoke? So of the outward ob­seruing of the Sabbath, not regarding the true pietie of the heart. Therefore Esay 1. 14, 15 the Lord telleth the Iewes, My soule hateth your new Moones, and your appointed Feasts: they are a burden vnto me: I am wearie to beare them. And when you shall stretch out your hands, I will hide mine eyes from you, and though you make many Prayers, I will not heare: for your hands are full of bloud. The Pophet, Psal. 12. 3. expresseth this Hypocrisie in flattering and de­ceitfull dealing with our Brethren, by the Phrase of a heart and a heart, that is, a double heart (contrary to that singlenesse without all mixture spoken of before) when our heart in outward pretence seemeth to runne one way, but indeed and in truth is carryed another. Our Sauiour Mat. 23. 13. telling the Pharises, they deuoured Widdowes houses, vnder a shew of long Prayer, calleth it a shew one­ly, without any truth or substance: for so are truth and [Page 132] shew opposed, Phil. 1. 8. The Notes of Hypocrisie are specially these: First, To rest in outward obseruances, & to presse them strictly and seuerely, letting passe those things wherein true Pietie standeth. Woe bee Mal. 23. 23, 24. to you Scribes and Pharises, Hypocrites: for yee tithe Mint, and Annise, and Cummin, and leaue the waightie matters of the Law, as Iudgement, and Mercie, and Fidelitie. These ought yee to haue done, and not to haue left the other; yee blinde guides, that straine out a Gnat, and swallow a Cammell.

Hence come those speeches and rebukes of Christ, Yee Mat. 23. 25. clense the outside of the Cup and Platter, but within they are full of extortion and iniustice. Also where hee compareth Mat. 23. 27. them to whited Tombes, that without appeare beautifull, but within are full of dead mens bones, and of all corruption: and to Luke 11. 44. Graues, that do not appeare, that men which walke vpon them are aware of. So doe they, vnder a Vizzard and counterfet face of Holinesse, cloake and hide the inward filthinesse that lurketh in their hearts. And to this place belongeth the pressing of mens Traditions, when no care is had of keeping the Commandements of God: Well Marke 7. 9. doe you reiect the Commandement of God, to establish your owne tradition.

Secondly, Doing outward duties not with a right mind to glorifie God, or to edifie their Brethren, but for out ward pompe and ostentation, and to be seene of men: As our Sauiour speaketh, Mat. 23. 5. & doth particularly in­stance Mat. 6. 1, 2, 3, 4, 5, 6. else-where in all the duties they performe, whe­ther Prayer and Fasting vnto God-wards, or giuing of Almes vnto the poore.

Thirdly, Being busie to obserue other mens faults, without looking into their owne. Why Mat. 7. 3, 4. seest thou the mote that is in thy brothers eye, and canst not see the beame which is in thine owne? or how sayst thou to thy brother, Let me cast out the mote out of thine eye, and behold, the beame is in thine owne eye? Hypocrite, first cast out the beame out of thine owne eye, and then shalt thou discerne to cast the Mote out of thy brothers eye.

Fourthly, Zeale; which as the Song of Cant. 8. 16. Salomon doth describe, It is as strong as death, as hard as the graue; the sparkles of it, are sparkles, nay, a fire of the flame of IAH, that is, which Iah the mightie God and Iehouah alone, by the powerfull light of his Spirit kindleth in our hearts neuer to goe out. Of this the Apostle speaketh, Gal. 4. 17. It is good to be feruent in a good thing alwayes. But in the seruice of God it hath a speciall vse: The Psal. 69. 10. zeale of thy house hath eaten mee vp. I am 1. King 19. 10▪ exceedingly zealous for IEHOVAH the God of Hoasts, because the children of Israel haue forsaken thy Couenant, broken downe thy Altars, and slaine thy Prophets with the Sword. So 2. Kings 10. 16. Iehu saith to Ionadab the sonne of RECAB, Come with me, and see the zeale which I haue for IEHOVAH. The contrarie whereof is,

First, That which our Sauiour findeth fault with in the Church of Laodicea, I know Reu. 3. 15, 16. thy workes, that thou art neither cold nor hot; I would thou wert either cold or hot: but now because thou art luke-warme, and neither cold nor hot, it will come to passe, that I shall spew thee out of my mouth.

Secondly, Greedinesse to sinne; when men striue as it were for a masterie, to goe one before another in wicked­nesse, and Ephes. 4. 19. being past all griefe, giue themselues vp in wan­tonnesse, to the committing of all vnclannesse with greedi­nesse.

Thirdly, Watchfulnesse: whereunto our Sauiour doth so often and so effectually perswade vs; Take Mark. 13. 33, 36. heede, watch and pray. And the things which I say to you, I say to all, Watch. Watch Mat. 26. 41. and pray, that you enter not into temp­tation. The contrarie whereof, is that sleepinesse and drowzinesse of spirit, which there fell vpon the Apostles, and Mat. 25. 5. aswell vpon the wise as the foolish Vir­gins, whilest the Bridegroome tarryed, and which the Church complayneth of in the Cant, 5. 1. Canticles: I slept, &c. Whereupon our Sauiour saw it good to giue vs an Item of it, Take Luke 21. 34. heed to your selues, lest at any time your hearts [Page 134] be oppressed with surfetting and drunkennesse and cares of this life, and lest that Day come vpon you at vnawares.

Watchfulnesse standeth vpon two parts: The first is, that which preuents all occasions of doing ill, and this is, as it were, a fence or hedge set round about, to guard Gods Commandements, that like wilde beasts we should not breake in vpon them.

The woman, Gen. 3. 3. had learned this Lesson, and held it forth at the first valiantly, as a weapon of great strength to repell Satans forces, when shee expoundeth the Commandement Gen. 2. 17. of the Tree of Knowledge of good and euill, Thou shalt not eate, to bee as much as if hee had said, Thou shalt not touch it. SALOMON also in his Pro­uerbs Pro. 5. 8. warneth vs not to come neere the doore or gate of an Harlot. And the Apostle Rom. 13. 13. willeth vs to auoyde, not onely bodily filthinesse, but chambering and wantonnesse, as meanes that leade vnto it; especially wee are to take good heed to our Senses, our Eyes, our Eares, &c. and to our Tongue, that may make vs not to offend. In which sort, Iob professeth of himselfe, If Iob 31. 26. looking vpon the Light when it did shine, or the Moone and precious Skie, my heart was deceiued, and my mouth did kisse them, &c. And againe, I haue Iob 31. 1. made a couenant with mine eies, that I should not looke vpon a Maide. Hereupon the Wise­man Pro. 23. 31. biddeth vs not to looke vpon the Wine when it is red. And touching the Eares, he saith, He that turneth Pro. 28. 9. his eares from hearing the Law, his Prayer shall bee abominati­on. Likewise of the Tongue, we haue in Psal. 39. 2. DAVID a worthy Example: I said, I will take heed vnto my wayes, that I offend not with my tongue: I will keepe a bridle vpon my mouth, whilest the wicked is before me. Therefore heere are commanded as meanes and occasions of good gene­rally,

First, a lawfull calling: Euery 1. Cor. 7. 24. man, wherein hee was called, therein let him abide with God. According 1. Pet. 4. 10. as euery man hath receiued, a gift, so let him administer to another.

The contrarie whereof is no calling, or a sinning and vnlawfull calling: of which sort is that, Acts 19. 19. Many of them which vsed erronious arts, brought their Books, and burned them before all men, and they counted the price, and found it fiftie thousand pieces of siluer.

Secondly, Is commanded labour of bodie and minde, alwayes doing of somewhat that is good and profitable. In Gen. 3. 19. the sweate of thy face shalt thou eat thy bread. The contrary whereof is Idlenesse: for as it is said in common Prouerbe, and the Apostle doth insinuate, 2. Thess. 3. 11. By doing nothing, men learne to doe ill. Especially this doth for the most part lead vs by the hand to those two foule sinnes, Adulterie, and stealth, as it brought DAVID, 2. Sam. 11. 2, [...] whilest idlely he walked vp and downe in the Kings house, first, vnchastely to cast his eyes, then to burne with lust, and in the end to commit the act of filthinesse with Ʋ ­riahs Wife. And the Apostle giueth this Rule as an excel­lent meanes to auoyde stealth, Let Ephes. 4. 28. him that stole, steale no more, but rather let him labour, working with his hands the thing that is good. So 2. Thess. 3. 11, 12. hee saith, Wee heare that there are some which walke among you inordinately, that worke not at all, but are busie-bodies. Therefore them that are such, we warne and exhort you by our Lord Iesus Christ, that they worke with quietnesse, and eat their owne bread. And 1. Tim. 5. 13. he blameth the Widdowes for being idle, and going vp and downe houses.

Thirdly, Honest recreation: a thing that fitteth vs for the seruice of God, and of euery good dutie; as Shoo­ting, Musike, putting forth of Riddles, and the like: for these the Word of God doth by name speake of. So Da­uid, 2. Sam. 1. 18. to teach the children of Iudah to handle the Bow, vttered that Lamentation which is there extant of Saul and Ionathan. And himselfe, by the sweetnesse of his Musike, refreshed the troubled heart of Saul, 1. Sam. 16. 24. Of the other wee haue an Example in the Rid­dle put forth by SAMSON, Iudges 14. 14. Out of the ea­ter [Page 136] came meate, and out of the strong came sweetnesse.

The contrarie whereof is, first, the dulling of our selues by a continuall wearying of the minde and bodie, without intermission.

Secondly, An excessiue vse of lawfull pleasures and delights, without referring them to the right end. The Esay 5. 12. Harpe and Violl, Timbrell and Pipe and Wine are in their Feasts; but they regard not the worke of IEHOVAH, nei­ther consider the worke of his hands, who Amos 6. 5, 6. play vpon the Violl, as DAVID, they inuent Instruments of Musike, and drinke in Basons of Wine, and anoynt themselues with the chiefe of Oyntments, but are not grieued for the affliction of IOSEPH. I Eccles. 2. 2. said of Laughter, Thou art mad, and of ioy, What is that thou doest? Woe Luke 6. 25. be to you that now laugh, for ye shall waile and weepe.

Fourthly, Imitation of good Examples: first, and principally, of God himselfe: Be Ephes. 5. 1. yee followers of God, as beloued children. And to the beholding of this Ex­ample of God, our Sauiour doth lift vs vp, when he saith, Ye Mat. 5. 48. shall therefore be perfect, as your Father which is in Heauen is perfect. Be Luke 6. 63. ye mercifull, euen as your Father is mercifull. The Lord also himselfe taketh vs forth that Lesson, saying, Be Leu. 11. 44. ye holy: for I am holy. And 1. Ioh. 33. Iohn maketh it that perpetuall strife and indeuour of GODS Children: Whosoeuer hath this hope in him, purifieth him­selfe, as he is also pure. And againe, 1. Ioh. 4. 17. As he is, such also are we in this World; for therefore, saith the Heb. 12. 10. Apostle, God chastiseth vs for our profit, that we might partake his holi­nesse.

Next, is the example of Christ our Sauiour, God ma­nifested in the flesh: For 1. Pet. 2. 21. Christ also suffered for vs, lea­uing vnto vs a prescript, that yee might walke in his steps. Then of the holy Angels, as our Sauiour teacheth vs to pray, Thy will be done in Earth, as it is in Heauen. Like­wise of Adam in his innocencie, vnto whose Image the Apostle Colos. 3. 10. Ephes. 4. 24. euery where willeth vs to bee renewed.

Lastly, of good and holy men, that beholding the issue of their conuersation, we may follow their faith, as the Apo­stle exhorteth, Heb. 13. 7. And againe, Heb. 6. 12. That ye be not Bastards, but followers of them, that through faith and long sufferance inherit the promises, 1. Cor. 4. 16. hee saith, I beseech you, be followers of me. Wherein not­withstanding wee must take heed, because in the best men much corruption is to bee found, that wee follow them no 1. Cor. 11▪ 1. further then they follow Christ. The contra­rie whereof is the following of euill and wicked exam­ples: Iob 31. 33. If I haue hid my sin as ADAM, or after the man­ner of men, especially of the Deuill the father of Lyes, for which our Sauiour taketh vp the Iewes, Iohn 8. 44.

Fiftly, Societie, and companie with the good: for such as ones companie is, such lightly is ones selfe: I Psal. 119. 63. am companion to all them that feare thee, and keepe thy Com­mandements. The contrarie whereof is, First, Leauing and lothing the companie of the good, forsake Heb. 10. 25. not your assembling together, &c. Secondly, Societie with the wic­ked, for which the good King Iehosaphat is reprooued by the Prophet, What? 2. Chro. 19. 2. thou to helpe the wicked one, and to loue the haters of IEHOVAH? But for these thngs is hot displeasure towards thee from IEHOVAH. Ill 1. Cor. 15. 33. compa­nie corrupts good manners. To this purpose Salomon in his Prouerbs hath many excellent sayings, Make no Pro. 22. 24, 25. friend­ship with an angrie man, nor companie with a furious man, lest thou learne his wayes, and get a snare for thy selfe. Hee Pro. 28. 7. that keepeth the Law, is an vnderstanding childe, but hee that associateth himselfe to Gluttons, shameth his father. Where opposing companie-keeping with Gluttons, to the keeping of the Law, hee sheweth how forcible a meanes ill example is to leade vs into sinne.

Of this kind especially is the contracting of our selues in marriage with the vngodly; for which, the same Kings sonne Iehoram is taxed: He 2. Kings 1. 18▪ walked in the wayes of the Kings of Israel, as the house of AHAB did: for A­HABS [Page 138] Daughter was his Wife, and he did euill in the eyes of IEHOVAH: yea, this is noted as the prime sinne that corrupted the olde World, and brought the floud vpon them, for that the Gen. 6. 1, 2. sonnes of God, the professors of Pietie and true Religion (of the Posteritie of Sheth and ENOSH) seeing the Daughters of men (who made no conscience of seruing God) to bee beautifull, tooke them from any (indifferently without respect of what Religion they were of) wiues such as they chose. Therefore were the Children of Israel precisely forbidden Deut. 7. 3. to ioyne af­finitie with those Nations (of the Land of Canaan) to giue their daughters to any of their sonnes, or to take any of their daughters for their sonnes: for, saith the Lord, They will certainly draw your sonnes away from following me, to serue o­ther gods.

The second part of watchfulnesse, is that which vseth all diligence in that which is good. Continue Rom. 12. 12. Coloss. 4. 2. in Prayer, or lye at it continually: Ephes. 6. 18. Watch thereunto with all assiduitie. The contrary whereof is negligence and slacknesse. In Rom. 12. 11. doing seruice be not slacke.

Hitherto of watchfulnesse, whereunto we are to cou­ple (in the fourth and last place) continuance and perse­uerance in wel-doing, the crowne and vertue of all good­nesse. The Apostle noteth this also common to all good duties: And 2. Thess. 3. 13 ye, brethren, be not wearie of well-doing. Doing Gal. 6. 9. well, let vs not bee wearie: for in the proper time we shall reape, if we faint not. Which is a notable reason taken from the end and reward due vnto it. And the ra­ther to perswade vs to this vertue, the Apostle to the Heb. 12. 2, 3. Hebrewes biddeth vs to looke to the Captaine and perfiter of our faith, IESVS, who, for the ioy set before him, indured the Crosse, despising shame, and sitteth at the right hand of the Throne of God. Consider therefore (saith the Apostle) him that indured such gaine-saying of sinfull men against him, that you bee not wearie and faint in your soules. The contrarie therefore is, First, To faint & giue o­uer, [Page 139] and to be wearie of well-doing. Cursed Gal. 3. 10. is euerie one that continueth not in the things that are written in the Law, to doe them. Secondly, To slide backe and fall away: from which the Apostle doth carefully dehort vs, Take Heb. 3. 12. heed, brethren, lest there be at any time in any of you a wic­ked heart of vnbeliefe, to depart away from the liuing God: for as our Sauiour threateneth, Hee Luke 9. 62. which setteth his hand vnto the Plough, and looketh backe, is vnfit for the Kingdome of God.

Now wee must not thinke that this perfection here spoken of, is required of all alike: for euen among men it is iust, Luke 12. 48. to whom more is committed; of him to re­quire more. The holinesse and perfection of the Angels farre exceeded the holinesse and perfection of Adam, according as their nature was more excellent and per­fect. Adam 1. Tim. 3. 6. also excelled Eue, who as the weaker Ves­sell, euen then when shee stood in her integritie, was first assailed by the cunning and slight of Satan: and both Adam and Eue, if they had still continued in the state of Innocencie, by time and experience of Gods good­nesse, should haue beene better confirmed and growne more and more in heauenly Graces, as our Luke 2. 52. Sauiour did; so in men growne, and publike persons, more is required then in children or priuate men.

The last thing is, that as our minde, soule and bodie, Euery thing, with so much the greater strength, as the dutie doth more excell. and all the strength of them must bee carryed both in na­ture and action, to the performance of all good duties: so it must bee to euery one in his degree and place: For a difference of duties must of necessitie bee holden: the Commandements are some greater then other, and in euery Commandement some duties to bee preferred be­fore the rest.

For example: the duties of the first Table are grea­ter then the duties of the second, which besides the ex­presse words of our Sauiour Christ, calling it the Mat. 22. 37. first & the great Cōmandement, may be shewed out of the Pro­phet [Page 140] first, and then out of the Apostle, who both make the breach of the first Table, to bee the cause that men runne head-long into all offences against the second. Vpon Hosh. 4. 12. the tops of the Mountaines they sacrifice, and vpon the hils; they offer burnt offerings vnder the Oke, and Poplar, and Oliue, because the shaddow therof is good. Therefore doe your daughters commit fornication, and your daughters in Law goe a whoring. And therefore Rom. 1. 25, 26 28, 29. God gaue them vp to their owne hearts lust, vnto vncleannesse, to defile their owne bodies betweene themselues; which turned the Truth of God into a Lye, and worshipped the Creatures, forsaking the Cre­ator who is blessed for euer. For this cause God gaue them vp to vile affections, vnrighteousnesse, fornication, &c. The duties of the first Table are greater then the second, as they are in order before them.

And this is absolutely true, comparing like degrees, as morall duties of the one, with morall duties of the o­ther, not ceremoniall of the first Table, with the Morall of the second: for in that case it is true which the Hosh. 6. 6. Pro­phet speaketh, I am delighted with Mercie, and not with Sacrifice. So the chiefe, middle and least duties of the first Table, are to be compared with the like of the lat­ter, deedes with deedes, words with words, thoughts with thoughts, & not otherwise: for if you cōpare Mur­der with the least abuse of the Name of God, or Adulte­rie with the least breach of the Sabbath, these are the greater sinnes.

For the measure and proportion to bee obserued in this difference;

First, in the seruice of God, our nature ought to bee more prone, and apt vnto it, our knowledge greater, our iudgement riper, our conscience tenderer, our memorie fresher, our desires and will earnester, all things to bee done with a greater Affection, Loue, Approbation, Cheerefulnesse, Feare to offend, Sinceritie, Zeale, Watchfulnesse, and continuance both in Profession and [Page 141] Action. In which regard, to shew how all our Thoughts, Desires, and Affections should thus bee taken vp, when we come to deale with God, it is said, Thou Mat. 22. shalt loue the Lord with all thine heart, and with all thy soule, and with all thy strength: As if this were proper to the Du­ties of the first Table, which indeed doth but principally belong to them, and is by proportion to bee carryed to the rest. Therefore the glorie of God ought to be dea­rer vnto vs, then the sauing of our owne soules: As the examples of Moses and Paul doe teach vs; Exod. 32. 32. one desiring to be blotted out of the Booke of Life, rather then that Gods great Name should be blasphemed amōg the Gen­tiles: The Rom. 9. 3. other, for the glorifying of God in the sa­uing of his Brethren the Nation of the Iewes, wishing to be anathema, accursed from Christ. But especially Christ himselfe, as a most absolute and perfect example of all righteousnesse, doth herein goe before vs; when the houre being come wherein hee was for our sakes to drinke vp the full cup of the fierce wrath of his Father, and his soule perplexed, that he knew not which way to turne him, yet hee more regardeth the glorifying of God, then the sauing of himselfe from that houre, Now Ioh. 12. 27, 28 is my soule troubled. And What shall I say? Father, saue me from this houre: but for that cause am I come vnto this houre. Father, glorifie thy Name. And hereupon it is, that in all our Prayers we are to set that in the first place, as our Sauiour by the verie order of his heauenly Prayer teacheth: so as if it could be imagined, that wee had no need to aske for our selues (which wee alwayes haue) yet the onely zeale of his glorie ought continually to stirre vs vp vnto this dutie: and that much more forcibly then all our owne necessities. The contrarie whereof is Loue of the Creature aboue God. He Mat. 10. 37. that loueth fa­ther or mother more then me, is not worthy of me. They Iohn 12. 43. lo­ued the prayse of men, more then the praise of God. Whither belongeth the loue of our selues and of worldly plea­sures, [Page 142] of which kind of people the Apostle saith, Philip. 3. 14. Whose god is their belly.

Secondly, When we come vnto our selues, the soule is to be respected before all worldly commodities. Mat. 6. 33. Seeke first the Kingdome of God and his righteousnesse, and all these things shall as appendices be cast vnto you. So in spi­rituall Graces, euery one as it is more excellent: Desire 1. Cor. 12. 31. the best gifts, and I will shew you a more excellent way. Follow 1. Cor. 14. 1. after loue, and couet after spirituall gifts; but more, that ye may prophesie of outward things. The bodie is Pro. 22. 1. to be esteemed more then rayment: a good name, more then great riches, and grace and fauour, better then siluer or gold. And therefore in the things that concerne our owne good, first, we are to aske those that belong to the sauing of our soules, and that without exception; next, the things for this present life, so farre as God seeth them to bee good for vs. The contrarie whereof, is that which the Apostle speaketh of, Phil. 3. 19. To minde earthly things: and as he saith in 1. Tim. 6. 5, 6, 9, 10. another place, To imbrace godlinesse, not for it selfe, but for lucres sake.

Thirdly, Circumstances also of time, place, person, and such like, ought to inforce our strength and powers. Paul, though he carryed himselfe in all sinceritie towards all, yet, 2. Cor. 2. 12. professeth, hee did it more aboun­dantly vnto them.

Fourthly, In things that are indifferent, the lesse and fewer circumstances must yeeld to the more and greater; vpon this reason, Ezra being in a straight, either to passe vnto Ierusalem with danger of his owne life, and of theirs that went with him, or to giue the King occa­sion to suspect the truth which he had taught him, pre­ferred that rather; I was ashamed (saith hee) Ezra 8. 22. to aske of the King an Armie and Horsemen, to helpe vs against the enemie in the way, because we had spoken to the King, saying, The hand of our God is vpon all them that seeke him in goodnesse: But his power and his wrath is against all them that forsake him.

In respect of all these things that hitherto haue bin deli­uered, the Law of God is called the Moral Law: for there is a four-fold cōsideration of the Law of God. One as it is an absolute and perfect comprehension of al duties what­soeuer, whereupon it hath the name of the Morall Law. Another, as it is the Image & Sampler, wherunto men & Angels were created in all Wisedome and Holinesse at the beginning. And so it is properly termed the Law of Nature. The third, as it contayneth the couenant of workes. In which regard, Paul is wont for the most part to terme it the Law, and sometimes the Rom. 3. 27. Law of Workes. The last, as it is a rule and direction for renewed Holinesse, or the workes of Grace and Sanctification. And in that sence, Iohn calleth it the new Law or Com­mandement, 1. Iohn 2. 8.

But the Morall Law is it which here wee treate of, whereunto for the Reasons afore-said, these properties are ascribed:

First, It is a Light vnto our feete, and a Lanterne vnto our steps, as it is in Psal. 119. 104. Salomon Pro. 6. 23. also in the Prouerbs, For the Commandement is a Lanterne, &c. the Law a Light, guiding our steps aright in those straight wayes wherein we are to walke. And heereof the Com­mandements of God are said to bee straight and right, The Psal. 19. 9. Commandements of IEHOVAH are right; There­fore Psal. 119. 126 I account all thine Ordinances right in all things. So doth Salomon proclayme in his Pro. 4. 11. Prouerbs, that by the words of Wisdome which there hee vttereth, hee will guide vs in the paths of rightnesse.

Secondly, It is a good and a holy Law, as the Apostle to the Rom. 12. 2. Romanes calleth it, That good will of God. And DAVID, Psal. 119. 39. Thy Lawes are good. Being therefore good, it is in it selfe acceptable vnto God, and maketh those that doe it, accepted to him. Whereupon the same Apo­stle Rom. 12. 2. there calleth it, That acceptable will of God. Con­trariwise sinne peruerteth the straight wayes of the Lord, [Page 144] as Peter speaketh, Acts 13. 10. And therefore it is euill and naught. Know Ier. 2. 19. and see (saith IEREMIE) that it is an euill and bitter thing, that thou forsakest IEHOVAH. And this is the common Epithite which the Scripture gi­ueth vnto sinne, which being naught, maketh vs odious and hatefull vnto God: Pro. 15. 26. Euill thoughts are an abomi­nation to IEHOVAH. Thou Psal. 3. 6. hatest all the workers of ini­quitie.

Thirdly, It is a Iam. 1. 25. perfect Law, commanding all good, and forbidding all euill.

Fourthly, It is an eternall Law, without limitation of time or place, giuing a most absolute and perfect direction for all ages and times of the World, before and since the Fall, and binding to a perpetuall obseruation of it. So in the Reuel. 21. 27. Reuelation wee finde, That no vncleane thing, nor which doth abomination or lyes, shal enter into the new Ieru­salem. And Paul telleth the Gal. 5. 21. Galathians, They which doe such things, (the workes of the flesh there reckoned vp) shall not inherit the Kingdome of God: for which cause the definition not of Righteousnesse onely, but of euery Commandement is so fitted, as the same may be a perpe­tuall rule to serue all times and persons whatsoeuer: for albeit some speciall duties of certaine Commandements shall cease when wee come to Heauen; yet the substance of euery one remayneth: there shall bee no Seuenth day set apart vnto Gods Seruice: for all Eternitie of time shall be taken vp for it, and a Heb. 4 9. perpetuall Sabbath; no vse of Marriage, but Mat. 22. 30. puritie and perfection, like to the holy Angels. And the like is to be said of the other Com­mandements: for seeing the Image of God, witnesse the Coloss. 3. 10. & Ephes. 4. 24. Apostle, standeth in Righteousnesse and Holinesse, which are the two branches of the Law, it must needes tye vs with an euerlasting loue, who were first made in that likenesse, and whose perfection in Heauen is to bee fully and perfectly renewed thereunto: which perpetuitie of the Morall Law was Exod. 34. 27. 2 Cor. 3. 7. noted, by ingrauing of it in stone.

But where, will you say, is this Doctrine of Righte­ousnesse taught?

First, Nature it selfe doth teach it, in that by our first Creatiō, we were made & framed to the perfectiō of it, & yet retayn some notions therof in this our corrupt estate.

Secondly, The Image of this Righteousnesse being in manner quite defaced and done away by the Fall of A­dam, the same is, by the mercifull prouidence of GOD, for a more certaine direction of our wayes, and to hum­ble vs in seeing how short we come of the performance of it, againe renewed, and the summe of all compendious­ly abridged in ten Words, Sentences or Commande­ments, written Exod. 34. 28. by the finger of GOD in two Tables.

Thirdly, The same are expounded and handled more at large in the whole Volume of the Scripture, where all this Doctrine is fully and absolutely taught. Of both thse Lawes, the Law of Nature, and the written Law, the Apostle speaketh, Rom. 2. 14, 15. For when the Gentiles which haue not a law, doe by nature the things of the Law these hauing not a law, are a law vnto themselues, as those which declare the worke of the Law written in their heart: their conscience bearing record vnto themselues, and their thoughts accusing or excusing them, &c.

For the vnderstanding of those ten Commande­ments, and the better to discerne the large spread of Righteousnesse which they contayne, take these few Rules that hold in euery one.

First, They are vttered by a figuratiue speech of a part for the whole, vnder one (and that commonly the grea­test) comprehending not onely euery particular dutie, whatsoeuer may fall into the life of man, of the same nature with that which is there commanded or forbid­den, but the whole manner of performance, that it bee with all the powers of ones minde, soule and bodie; which belonging to euery Commandement, is once for all explayned in the definition I gaue of Righteousnesse.

Secondly, Commanding one thing, they forbid the contrarie: forbidding one thing, they command the contrarie. Lastly, this withall is to be remembred, that all the things before spoken of in the definition I gaue Holinesse and Righteousnesse, pertayne and haue their place in euery Commandement, the corruption of nature and desire being (as I thinke) forbidden in euery one, not alone in the tenth:

And that for these Reasons:

First, From the nature of God that gaue the Law, who being a Iohn 4. 24. Spirit, & therfore piercing Heb. 4. 12, 13 into the most secret thoughts and intents of the heart, euery Com­mandement of his (not onely the ten Commandements layd together) must needes bee Rom. 7. 14. spirituall; to binde the whole strength of nature, and all the thoughts and desires which the Scripture is wont to call the spirit of our minde, as before was noted.

Secondly, Since it cannot bee denyed, but that this is so in the duties of the first Table, the same reason and proportion carrieth it to those of the second also.

Thirdly, our Sauiour Christs interpretation of the seuenth Commandement, is a sufficient warrant, exten­ding it to all kinde of Lust, Math. 5. 28. As for the tenth, it hath another sense, as shall be seene when we come vnto it. And that which Paul saith, Rom. 7. 7. I had not knowne lust, except the Law had said, Thou shalt not lust: I take, vnder reformation of better iudgement, to be meant not of the tenth Commandement onely, but of the whole puritie that way, which the Law of God thorowout requireth, and that as well in the duties to God, as to our brethren; which the Apostle soundly ga­thereth to be commanded in the Law, because the Law is spirituall. Neither doth it follow, because he saith, Except the Law had said, Thou shalt not lust, that therefore he must needs point out the very words of one Com­mandement; or because he saith many times ( that Com­mandement) [Page 147] that therefore he meaneth a particular Com­mandement, one of the tenne: for the Law may as well be said to say, Thou shalt not lust, because in the generall doctrine thereof it forbiddeth all kind of lust, as in the like case the same Apostle Ephes 5. 14. writeth, that God saith in the Scripture, Arise, thou that sleepest, and Christ shall shine vnto thee. Which notwithstanding are not the precize words of any one place of Scripture, but the generall summe and doctrine of the Gospell.

The name also of Commandement, comprehending the scope and substance of many Commandements, you haue so vsed, 1. Iohn 2. 7, 8. And albeit Paul, Rom. 13. 9. doe aptly & truly render the meaning of the tenth Com­mandement, by the same very words which heere he v­seth, that hindereth not, but that in this place it may haue another sence, the word seruing indifferently for So is [...] taken, Luke 22. 15. Matth. 22. 17. and 1. Pet. 1. 12. for a longing and earnest desire. coueting, or for lusting, and the diuersity of the Argu­ment inforcing a diuers interpretation of these two places.

The Tenne Commandements, which summarily con­teine the whole doctrine of Righteousnesse, whatsoeuer the Law or Prophets speake of, our Sauiour Christ in his The doing whereof is tearmed Righ­teousnesse, and hath two parts, Pietio, and Iustice. infinite wisedome hath contriued into two: The loue of God, and of our brethren: When vnto the Lawyer, as­king him which is the great Commandement in the Law, he answereth, Math. 22. 37. Thou shalt loue the Lord thy God with all thy heart, and with all thy soule, and with all thy might. This is the first and great Commandement, and the second is like vnto it: Thou shalt loue thy neighbour as thy selfe: on these two commandements hang the whole Law and the Prophets. PAVL vseth the very termes of Pietie and Iustice, Rom. 1. 18. For the wrath of God is manifest from heauen against all impiety, and iniustice of men. So he saith, Tit. 2. 12. that the Grace of God manifested by the Go­spell, instructeth vs, that wee should liue soberly, and iustly, and godly in this present world. Where, before Iustice and [Page 148] Piety, which are the parts, he putteth Sobriety or Sound­nesse of minde, as the forme that is to hold in both, 1. Tim. 1, 2. he deuideth it into Piety or Godlines and Honesty. Sometimes in stead of Piety, you shall finde the terme of Holinesse, which is all one: Luke 1. 75. That being deliuered out of the hands of our enemies, wee might serue him in holinesse and righteousnesse. Put on Ephes. 4. 24. the new man, which according to God is created in true righteousnesse and holinesse: but Acts 3. 14. yee haue denyed that holy and lust one. HEROD Marc. 6. 20. did reuerence IOHN, knowing he was a iust and a holy man. Yee 1. Thess. [...]. 10. are wit­nesses, and God, how holily, and iustly, and vnblameably wee were conuersant among you that beleeue. Hee Reuel. 22. 11. that is iust, let him become more iust: hee that is holy, let him become yet more holy. According to this diuision of our Sauiour Christ, wee commonly call these two, The first and the second Table, as they were at the first deliuered of God to Moses.

The summe of the first Table is, Thou shalt loue the Lord thy God with all thy heart (or minde) and with all thy soule, and with all thy might. And to this Table the foure first Commandements doe belong. The summe of the second is, Thou shalt loue thy neighbour as thy selfe. And to this Table the sixe last Commandements doe belong; for all which, our Sauiour Christ himselfe is our warrant, who calleth these two, The Math. 22. 37. first and second Comman­dements.

The summe of the first Commandement is, That wee Pietie is, of the immediate du­ties to God; whereof this is the whole, that we haue God to be our God. haue God to be our God. So it is expressed in the Com­mandement it selfe, Thou shalt haue no other gods before my face. The first affirmatiue whereof is, Thou shalt haue me to be thy God. The contrary of this hauing of God to be our God, is, first, that which the Psalmist Psal. 10 4. noteth, The wicked are so proud, they seeke not after God. Against which, 2. Chro. 15. 13. Asa made a Law, that if any would not seeke after God, he should die.

Secondly, Atheisme, in denying God or his properties, [Page 149] as Prouidence, Wisedome, Presence, &c. The foole Psal. 14. 1. hath said in his heart, There is no God. Yee haue said, Malach. 3. 14. It is in vaine to serue God, &c.

Wee haue God to bee our God, by cleauing to The parts are two: one to cleaue vnto him. him, and worshipping him. This Distribution Moses giueth, Deut. 10. 20. Thou shalt feare IEHOVAH thy God, and serue him. Thou shalt cleaue vnto him, and sweare by his Name.

Cleauing, I call that straight and holy bond, whereby we are tyed and glued as it were to God, as the Apostle speaketh, 1. Cor. 6. 17. He that is glued to the Lord, is one spirit. Of this it is said, Iosh. 23. 8. Stick fast vnto IEHOVAH your God, as you haue done vnto this day. He exhorted Acts 11. 23. all, that with purpose of heart they would cleaue to the Lord. The contrary wher­of, is that which the Prophet speaketh of, Ierom. 17. 5. Cursed is the man whose heart departeth from IEHOVAH. Their Esay 26. 13. heart is farre from mee. If any man Hebr. 10. 38. with-draw himselfe, my soule shall haue no pleasure in him. This cleauing to God, gro­weth from a respect of that absolutenesse of all good things that are in him, and hath these parts:

First, to loue him for his goodnes, desiring nothing Louing. more then to be ioyned vnto him, delighting to thinke and speake of him, and to doe the things that are plea­sing in his sight. By which notes and marks it is easie for vs to examin our loue vnto him: Deut. 6. 5. Thou shalt loue IEHO­VAH thy God, with all thy heart, &c. The contrary where­of, is that hatred of God, whereof we spake before.

Secondly, to reuerence him for his Holinesse, and the Reuerencing. Maiesty of his presence, before whome no vnseemely thing may come. Eccles. 5. 1. God is in Heauen, and thou art vpon the earth, therefore let thy words be few. And this as a bridle reyneth and keepeth vs backe from committing either open wickednesse, or secret sinnes. Who would not be ashamed to spue in the face of his Prince? How much more should we blush, to powre foorth our wickednes in the sight or presence of this King of Kings, infinitely [Page 150] more glorious then all the Princes of the world? There­fore doth the Holy Ghost aggrauate the sinne of the old world: Gen. 6. 11. That the earth was corrupted before God: and of the Sodomites, that Gen. 13. 13. they were exceeding sinners before IEHOVAH, that is, without all reuerence daring in his presence, and as it were hee looking on, to commit all kind of filthinesse. And the Wiseman Prou. 5. 21. vseth this as a most effectuall Argument, to draw men from the entice­ments of sin, vnder that one of the strange woman, com­prehending all the rest, For that the wayes of euery one are before the eyes of IEHOVAH. For the other, common are the exhortations in the Scripture, Gen. 17. 1. Walke before me, and be vpright: And Exod. 20. 3. thou shalt haue none other gods before my face. ENOCH Gen. 5. 14. is also commended, that he walked with God. And the Prophet Ieremy Ierem. 13. 23. notably inforceth this reason, Can any man lye hid in darkenes, and I not see him, saith IEHOVAH? Doe not I fill Heauen and earth? The contrary wherof is prophanenes of heart: Hebr. 12. 16. Let there be no prophane person, as ESAV, &c.

Thirdly, to feare him for his Power and Iustice, not Fearing, with a seruile feare, which hath paine and torture in it, and setteth the conscience, as it were vpon a Iohn 4. 18. Rack: but with a filiall and childlike feare: that is to say, not so much for feare of punishment, as for feare of offending so good and so gracious a Father. Thou Leuit. 19. 14 shalt not curse the Deafe, neither put a stumbling blocke before the blinde, but shalt feare thy God: I am IEHOVAH. Who Ier. 10. 7. would not feare thee, &c. seeing Power resteth in thee? Let Heb. 12. 28. vs labour to please God with reuerence and feare: for euen our God is a consuming fire. If 1. Pet. 1. 17. you call him Father, which without respect of persons iudgeth euery one according to his worke, passe your time of dwelling heere in feare. If Mal. 1. 6. I be a Father, where is my feare? Feare Esay 8. 13. 14. not the feare of this people, nor terrifie your selues. IEHOVAH of Hoasts him sanctifie: let him bee your feare, and let him bee your ter­rour. Where these two kindes of feare are plainly di­stinguished: [Page 151] The contrarie whereof is contempt of God, like to Pharaoh, Who is Exod. 5. 2. IEHOVAH, &c.

To beleeue him for his Truth and Faithfulnesse to Beleeuing, performe whatsoeuer hee speaketh, as hee saith in the Psalmes, Ps. 89. 34, 35, I will not alter that which is proceeded out of my mouth, nor falsifie my faith. The lacke of this Grace be­reaued those two worthy Saints of God, Moses and Aaron, of that great blessing (which they so much desi­red) to conduct Gods people into the Land of Promise, Because Numb. 20. 12 yee beleeued mee not, to sanctifie mee in the pre­sence of the Children of Israel; therefore yee shall not bring this Congregation into the Land which I haue giuen them. The contrarie of it is doubtfulnesse concerning the Truth of Gods promises or iudgements, whether pre­sent or to come. I Psal. 116. 11. said in my heart, All men are Lyars. Whence commeth tempting or God, when through di­strust and vnbeliefe wee seeke signes of his Truth and Power: Mat. 4. 7. Thou shalt not tempt the Lord thy God: 1. Cor. 10. 6. 10 Neither let vs tempt God, as they tempted him, and were destroyed of Serpents.

To trust and set our faith and full affiance vpon him, Trusting and in respect of his Power and Might, whereby hee is able to doe it. Hereof the Rom. 4. 21. Apostle setteth Abraham before vs for an example, the father of the faithfull, who contra­rie to hope, beleeued vnder hope, being fully assured, that what God had promised, he was able to performe. And of himselfe he saith, 1. Tim. 1. 12. I know whom I haue beleeued, and am perswaded that hee is able to keepe the thing committed to him vnto that day. Agreeable whereunto is the speech of our Sauiour Christ, My Iohn 10. 28. Father is greater then all, and none shall be able to take you out of his hand. And this may well bee thought the cause why the Lord himselfe setteth that name in the fore-front of his Titles, IEHO­VAH, IEHOVAH, the mightie God, &c. And why the Apostles Symbole, commonly called the Creed, compre­hending in summe all the Articles of our Faith, beginneth [Page 152] with this, I beleeue in God the Father Almightie. For hol­ding this, there is nothing so incredible to flesh and bloud, which wee will not beleeue and depend vpon: doubting of this, there is none of Gods promises so cleere and certaine, which wee are not readie to call in question. Of this trusting in God we reade, They Psal. 22. 5, 6. cal­led vpon thee, and were deliuered; they trusted in thee, and were not confounded. God Psal. 27. 1, 3. is my light and my saluation: whom should I feare? God is the strength of my life, of whom should I be afraid? And 2. Kin. 6. 16. hee answered, Feare not: for they that be with vs, are more then they that bee against vs.

Thus wee must trust in God, not onely when wee see the meanes before vs, but without, and euen contrarie to all meanes; as Dan. 3. 17. SHEDRACH, MESHACH, & ABEDNEGO did. The God whom we serue, is able to de­liuer vs out of the hot burning Furnace, and out of thy hands, O King, he can deliuer vs. The contrarie hereof is,

First, distrust in God; as the wicked Achaz, Esay 7. 11. being offered of God a signe, for the strengthning of his faith, disdainefully doth answere, I will not aske a signe, neyther will I make tryall of IEHOVAH, by committing vnto the hands of this Iehouah (whom thou talkest of) a mat­ter of such danger and importance to the State, as is the Warre now in hand.

Secondly, Confidence in the Creature, whether our selues and the good things which God hath giuen vs, as Friends, Honour, Credit, Wisdome, Riches, or whatso­euer else: 1. Tim. 6. 17. Exhort the rich men in this World, that they trust not in the incertainty of riches, but in the liuing God, who ministreth to all men aboundantly, &c. Ier. 17. 5. Cursed is the man that hath his confidence in man, and maketh flesh his Arme. The Obad. v. 3, 4. pride of thine heart hath deceiued thee. Thou that dwellest in the cliffes of the Rockes, whose habitation is high, that sayst in thy heart, Who shall bring mee downe to the ground? though thou exalt thy selfe as the Eagle, and make thy nest among the Starres, thence will I bring thee downe, [Page 153] saith IEHOVAH, 2. Chron. 16. 12. Asa a Religious Prince is taxed, that in the extremitie of his sicknesse he sought not to the Lord, but to Physicians.

Sixtly, To hope in him, and patiently to expect and Hoping in him waite for all good things at his hand, because of his mercies, and the vnchangeablenesse of his nature, who neuer repenteth him of his promises: For Rom. 11. 29. the gifts and calling of God are without Repentance. It is Lam. 3. 22. the wonderull kindnesse of IEHOVAH, that we are not consu­med: for his mercies faile not. Therefore Esay 30. 18. will IEHO­VAH waite to doe grace vnto you. And therefore will hee lift vp himselfe to haue mercie on you: for IEHOVAH is a God of vprightnesse and iudgement. Blessed are all that waite on him. Hereupon the Psal. 37. 5, 7. Psalmist doth exhort vs; Commit thy way vnto IEHOVAH, and trust in him, and he shall bring it to passe ▪ waite patiently vpon IEHOVAH, and hope in him: fret not thy selfe for him that prospereth in his way, and for the man that bringeth his enterprizes to passe. Commit Pro. 16. 3. thy workes to IEHOVAH, and thy thoughts shall be directed. The contrarie whereof is de­spayre: I 1. Thes. 4. 13. would not, Brethren, haue you ignorant con­cerning them which are asleepe, that ye sorrow not, euen as other which haue no hope.

By this our cleauing vnto God, two vertues come to be wrought within vs:

First, Patience, in a cheerefull vndergoing of danger From whence arise Patience and and troubles, without repining or vsing vnlawfull meanes to bee deliuered from them: and that by resting vpon his Wisedome, who hath the times when, and the meanes how to send vs helpe, numbred before him. Though Iob 13. 5. he kill me, yet will I trust in him. I was Psal. 39. 9. dumbe, and opened not my mouth, because thou diddest it. The con­trarie whereof is impatience in afflictions; as that of IE­REMIE, Cursed Ier. 20. 14, 18. bee the Day wherein I was borne, and let not the Day wherein my Mother bare mee, bee blessed. How is it that I came forth of the wombe, to see labour and [Page 154] sorrow, that my dayes should be consumed with shame? And the whole third Chapter of Iob bewrayeth his great in­firmitie this way.

Secondly, Humilitie, to acknowledge all we haue, to Humilitie come from God; and therefore in the conscience of our emptinesse, and of his bountie and goodnesse, to giue all glorie vnto him alone; whereof the Apostle saith, Let him 1. Cor. 1. 31. that glorieth, glorie in the Lord. Decke 1. Pet. 5. 6. your selues with lowlinesse of minde: for God resisteth the proud, and giueth grace to the humble. Such an humble heart was in 1. Chron. 19. 11, 14. DAVID: Thine (saith he) O IEHOVAH, is greatnesse, and power, and glorie, and victorie, and prayse: for all that is in Heauen and in Earth is thine: thine is the Kingdom, O IE­HOVAH, and thou excellest as head ouer all. But who am I, and what is my people, that wee should bee able to offer wil­lingly after this sort? For all things come of thee, and of thine owne hand taken doe we giue vnto thee. The contrary wherof is pride or presumption boasting and glorying of our selues. Now 1. Cor. 4. 6, 7. these things, Brethren, I haue figura­tiuely applyed vnto mine owne selfe and APOLLOS for your sakes, that yee might learne by vs, that no man pre­sume aboue that which is written, that one swell not against another for any mans cause: for who separateth thee? and what hast thou, that thou hast not receiued? If thou hast re­ceiued it, why reioycest thou, as though thou hadst not receiued it? A notable example hereof is in Herod, whom the Angell of the Lord smote, because he gaue no glory vn­to God, Acts 12.

Worship must needs be a part of the first Commande­ment: The other to worship him. for whom we worship, him wee acknowledge for our God. There is none so brutish, that doth otherwise. Contrary to this worship are, First, Blasphemie, which is a reproch of God, and a flat contempt with a high hand against his Maiestie: Leu. 24. 15, 16 Whosoeuer curseth his God, shall beare his sinnes, and he that blasphemeth the Name of IE­HOVAH, shall be put to death. Such was that of cur­sed [Page 155] 2. King. 19. 10 RABSHAKEH: Thus shall ye speake to HEZE­KIAH King of Iudah, and say, Let not thy Goddeceiue thee, in whom thou trustest, saying, Ierusalem shall not be deli­uered into the hand of the King of Asshur. Secondly, Wor­shipping of any beside God: Thou Mat. 4. 10. shalt worship the Lord thy God, and him onely shalt thou serue. And this hath vnder it diuers kindes:

First, Worshipping of the Deuill, whether in direct seeking vnto him, coniuring and inuocating of him, or in Deuillish meanes, though pretending other causes.

To the first, referre all vsing of the helpe of an vn­cleane spirit, wherewith one is possessed, or of some Fa­miliar; As the Mayden, which in the Acts 16. 16. Acts hauing a spirit of diuination, got her Masters much aduantage with di­uining. Of these the Esay 29. 4. Prophet speaketh, Thy voyce shall be out of the ground, like him that hath a spirit of diuinati­on, and thy talking shall whisper out of the dust. Secondly, Sorcerie and Necromancie, where the Deuill is sought vnto in the forme of some dead man, as in the Storie of the Witch 1. Sam. 28. 11 13, 14. of Endor, who raysed vp the Deuill in the likenesse of Samuel, like an old man lapped in a Man­tell: for that it was not the true Samuel, but a meere il­lusion of Satan; beside many other, this one reason doth euince, for that God had Verse 6. refused to answere Saul by Prophets, such as Samuel was. To the second belong Sooth-saying, and Diuination; by flying of Birds, looking into beasts entrayles, as the King of Babel did, Ezech. 21. 21. who consulted with Idols, and looked into the liuer. Star-gazing, Charmes, Mumbling of words, ca­sting of Figures, &c. MOSES, Deut. 18. 10, 11. hath all these together, Let none be found among you that vseth Witchcraft, or is a regarder of times, or a marker of the fly­ing of Fowles, or a Sorcerer, or a Charmer, or that consulteth with spirits, or a Soothsayer, or that asketh counsell at the dead. Where the pretence of doing good, which some Obiect, doth no whit lessen the sinne, seeing the glorie [Page 156] of God is alike impeached in them both. And therefore the good Witch no lesse then the other Witch is abomi­nable in his sight. And heere all going to Witches, Con­iurers, and Soothsayers, and such like, is also condemned: If Leuit. 20. 6. any turne after such as worke with spirits, and after Sooth-sayers, to goe a whoring after them, then will I set my face against that person, & cut him off from among his people, 1. Chro. 10. 13. SAVL is said to haue dyed for his transgres­sion principally, in that hee sought, and asked counsell of a Familiar Spirit.

To this seeking to Sooth-sayers and Witches, the Holy Ghost opposeth a Prophet, as the onely lawfull Minister of God, to know his will by: For Deut. 10. 14, 15. these Na­tions which thou shalt possesse, harken vnto those that regard the times, and vnto Sorcerers. As for thee, IEHOVAH thy God doth not suffer thee to doe so: IEHOVAH thy God will rayse vp vnto thee a Prophet like vnto mee, from among you, euen of thy brethren, vnto him ye shall harken. Esay 8. 19, 20. When they shall say to you, Inquire at them that haue a spirit of Di­uination, and at the Sooth-sayers which whisper and murmure; should not a people inquire at their God, from the liuing to the dead? to the Law and to the Testimonie?

Secondly, The Worship of false gods, as the Heathen did; Iupiter, Saturne, the Sunne, the Moone, &c. where­in, vnder a shew of worshipping of God, the Deuill in­deed is worshipped. 1. Cor. 10. [...]0. Those things which the Gentiles sacrifice, they sacrifice to Deuils, and not vnto God. And I would not that ye should haue fellowship with Deuils.

Thirdly, Attributing religious reue­rence The Papists teach that this religious reuerenc is to bee done to creatures, as to Angels, the soules departed, the Crosse, &c. to any creature, man, or Angell, how excellent soeuer: which fault Iohn so holy an Apostle twice fell into, and is reprooued of the Angell for it: I Reuel. 19. 10. & 22. 8. fell downe before the feet of the Angell, to worship him. But he said vnto mee, Take heed thou doe not; for I am thy fellow seruant, &c. Worship God. So Acts 10. 26. Peter [Page 157] seeing Cornelius giue him more then a ciuill honour, ray­seth him vp, and telleth him, I am also a man.

Vnder the name of worship, are comprehended ge­nerally Which wor­ship compre­hendeth all kind of Ser­uice, Publike and Priuate. his whole seruice, and whatsoeuer hee comman­deth for the glorifying of his Name, both publike ex­ercises of hearing the Word preached, partaking of the Sacraments, &c. and priuate meditation of his Word and Workes, &c.

More particularly, one speciall and principall branch One principal part whereof is Prayer. of this seruice, is Prayer, the Flowre of all the rest, with­out which, wee can assure no blessing vnto our selues of any good thing wee doe enioy: For 1. Tim 4. 4. euery creature of God is sanctified by the Word of God and Prayer. A noble and a worthy seruice; so acceptable vnto him, that it is compared to Incense or sweet Perfume, Psal. 141. 2. Let my Prayer be directed in thy sight as Incense, & the lifting vp mine hands, as an euening Sacrifice; also to the drops of Cant. 4. 11. Both Petition for the obtay­ning of good things, or tur­ning away of euill, and thankesgiuing for all we doe enioy. Honie dropping from the Honie-combe; It standeth both in Petition for all things needfull, and Thankesgi­uing for all wee haue; especially such good things as by Prayer wee obtayne of him. Call Psal. 50. 15. vpon mee in the Day of trouble: So will I deliuer thee, and thou shalt glori­fie me. PAVL, 1. Tim. reckoneth vp foure kindes, De­precations, Prayers, Requests, Thankesgiuing: But the first three are all comprehended vnder Petition: Deprecati­on being a Petition to be deliuered from hurtfull things, Prayer noting a Petition for some good thing; and Re­quest, a Petition against those that wrong vs.

The contrarie hereof, is praying to The Papists that teach Inuocation of Saints. any Creature, Saints, Angels, or who­soeuer else, this being an honour that belongeth to God alone; for how Rom. 10. 14. can they call vpon him, in whom they haue not beleeued? And God in the Psalme Psal. 50. 15. willeth vs, Call vpon me in the Day of trouble.

Of the nature of Prayer, when the necessities of this A piece also of this seruice (when iust oc­casion requi­reth) is Swea­ring and Cur­sing by his Name, making our Vowes vn­to him, and by Lottery to cō ­mit into his hands, the suc­cesse of our doubtfull affaires. life require, are, Swearing and Cursing by his Name, as a witnesse of the truth, and a Reuenger of all Lyes, ma­king our Vowes vnto him, and by Lottery to commit in­to his hands the successe of our doubtfull affaires. Othes and Curses are both ioined together, Nehem. 10. 30. They entred into the curse, and into the othe, to walke in Gods Law, which was giuen by MOSES, &c. Swearing is expresly commanded, as a part of Gods Worship, Deut. 6. 13. Thou shalt feare IHOVAH thy God, and serue him, and shalt sweare by his Name.

The nature of it the Apostle sheweth, 2. Corinth. 1. 23. Now I call God to record against mine owne soule, that to spare you, I came not as yet to Corinthus. Of Vowes the Psal­mist speaketh, Psal. 50. 14. Offer vnto God prayse, and pay thy V [...]es vnto the most High. And of lots Salomon in the Prouerbs, The Pro. 16. 33. lot is cast into the lap, but the whole dispo­sition thereof is from IEHOVAH.

The contrary hereof are blasphemous The Papists allow these blasphemous Othes. and superstitious Othes, Vowes &c. when we sweare by them which are no gods, or by Idols, as by the Masse, our Ladie, &c. How Ier. 5. 7. shall I spare thee for this? Thy sonnes haue forsaken me, and sworne by them which are no Gods: They Ier. 12. 16. taught my people to sweare by BAAL. They Amos 8. 14. that sweare by the sinne of Samaria, and say, As thy God, O DAN, liueth, and as the God of the way of Beershebah li­neth, euen they shall fall, and shall not rise any more.

CHAP. VI.

THE summe of the se­cond The Papists strike out this whole se­cond Commande­ment most saor▪ le­giously. Commandement is, That wee worship God, as hee himselfe hath commanded: E­uerie Deut. 1 [...]. 32. thing which I command, that shall you keepe and doe; Thou shalt not adde vnto it, neither shalt thou take from it. 1. Chron. 15. 13. Therefore, saith the good King EZECHIAH, did IEHOVAH our GOD make a breach among vs at the first, because wee sought him not according to appointment. Whatsoeuer Exod. 23. 13. To the worship of God two things doe be­long; a holy manner of war­shipping God, & a holy rest: The manner standeth in Obe­dience and Re­uerence. I say vnto you, you shall keepe.

Herein it differeth from the former Commandement, Obedience, is the worshipping of him according to his Commande­ment. That commanded the Worship of God which is natural: This, the Worship whatsoeuer the same be, which is by Diuine Ordinance and Institution. To doe whatsoeuer God commandeth, is called Obedience: A vertue, as Samuel saith, 1. Sam. 15. 22, 23. better then Sacrifice, and wherewith the Lord is more delighted, then with burnt Offerings. And, that Obedience is the summe of the se­cond Commandement, may appeare by the opposition there made of them that loue God and keepe his Comman­dements, to these words, Thou shalt not make any grauen Image.

As therefore in the first Commandement the worship of false gods was forbidden: so here is forbidden all false worship of the true God, which the words plainly shew, forbidding to make any carued Images to our selues, or to bow downe and worship the things which so we make. Now, there is none so foolish, that iudgeth the worke of his owne hands to bee indeed and truely God, or that worshippeth the very things that himselfe [Page 160] hath made; but onely in and by the same doth worship him, whom in his true or false conceit hee holdeth to bee God. Therefore it is said, Mat. 15. 9. In vaine they wor­ship me, &c.

The contrarie therefore of The Papists teach and com­mand all manner of Will­worship, Idolatry, Supersti­tions, and their fabulous and sayned Traditions. this Commandement is in one word Will-worship, whē wee worship the true GOD falsly, that is to say, after our owne inuentions: Col. 2. 23. which things haue indeed a shew of wisedome in Will-worship and humblenesse of minde, and in not sparing the bodie, but are not in any estimation, seeing they are referred to the satisfying of the flesh. 1. Sam. 13. 13 SAMVEL said vnto SAVL, Thou hast done foolishly. Thou hast not ob­serued the Commandement of IEHOVAH thy God. Will­worship contayneth vnder it,

First, Idolatry: that is, the The Papists Idolatrie, and their wicked and fond distin­ction, as if the Scripture one­ly condemned such Images as the Heathen made for the worshipping of their false gods, which is manifestly cō ­futed both by the example of the Iewes, Exod 32. and by this Commandement of Mo­ses, Deut. 4. 12, 15, 16 who, to restraine the people from I­dolatry, opposeth the voice of God heard in the Mountaine to all Images, euen to the I­mage of God himselfe, not onely to the Image of Hea­then gods; When Iehouah spake vnto you out of the mid­dest of that fire, yee heard the voice of his words, but saw no similitude, saue a voyce: take heed therefore, &c. worshipping of GOD in I­mages or Idols, whereof God giueth so straight charge Deut. 4. 15, 16 Take heed therefore vnto your selues, for you saw no similitude in the Day that IEHOVAH spake vnto you in Horeb out of the middest of the fire: That ye corrupt not your selues, & make you a grauen Image, the like­nesse of any representation, &c. And the Esay 40. 18. Prophet cryeth out, Ʋnto whom will ye liken the mightie God? and what like­nesse will ye addresse for him? Hither belongeth that, where he is said to be a Esay 45 15. [...] God, that hideth himselfe, that is to say, inuisible, and not to be expressed by carued Images: As [Page 161] the opposition there sheweth. Wherefore the Apostle in the Catalogue of offences worthily giueth the first place hereunto: They Rom. 1. 23 turned theaglory of the incorruptible God into the similitude of the Image of a corruptible man, and of Birds, and of foure-footed beasts, and of creeping things. This was the sinne of the Israelites in the Wildernesse: for they worshipped not the Calfe; as the Papists, to co­lour their owne Idolatrie, doe affirme, but God in the Calfe; so themselues proclayme: Exod. 32. 5. Tomorrow shall bee the Holy-day of IEHOVAH: Let vs make a Feast tomor­row to IEHOVAH. And the Psalmist beareth Psal. 10 [...]. 20. wit­nesse, They turned their glorie into the frame of an Oxe that eateth grasse. And yet this Calfe made to worship God in the forme thereof, Stephen calleth an Idoll, Acts 7. 41. These two kindes bowing downe to Moloch, to serue and worship him, and worshipping the true GOD in the bowing downe to Moloch, are plainely distingui­shed, Zophaniah, 1. 5. and Iudgements there pronounced against both sorts of such worshippers: for it is certaine, that Idols and Images are so farre from being, as they seeme [...]. glasses and representations to make men see God the cleerer, that contrariwise they close and dawbe vp mens eyes from seeing, and their hearts from vnderstanding. As the Prophet in plaine words speaketh, Esay 44. 18. teaching nothing indeed but vanitie and lyes. Their mol­ten Esay 41. 29. Images are winde, and emptinesse, or confusion. What Habak. 2. 18. profiteth the carued Image, when the framer thereof hath caruedit a molten Image, and a teacher of lyes? But Ier. 10. 8. to­gether (both Iewes and Gentiles iumping in the same Idolatry) they are brutish and become Fooles, for the stocke (or wood, that is to say, the Image made of wood) is a doctrine of vanities. And againe, Euery Verse 14, 15. man is not so brutish, that he knoweth not that euery Founder is shamed by the carued Image: for his molten Image is but falshood, and there is no breath in them: they are vanitie, and the worke of errours, what time these men (their worshippers) are vi­sited, [Page 162] they (their Images themselues) shall perish. Where­fore all vse of an Image deuised by mans braine in Gods seruice, is condemned: for when himselfe pleaseth to ap­point them, as he did the Cherubins, &c. vnder the Law, his Commandement maketh it to be lawfull. So the ve­ry words of the Law doe sound, Thou shalt not make vnto thy selfe (that is, of thine owne head, and out of the de­uice of thine owne braine.)

Secondly, Superstition, that is to say, all corruption of Gods Seruice, by adding or taking from, be it in meates and drinkes, obseruing of dayes and times, ceremonies and ministeries inuented by men or otherwise. Therefore Deut. 12. 32. whatsoeuer I command you, take heed you doe it; thou shalt put nothing thereto, nor take ought therefrom. Mat. 15. 9. In vaine they worship me, teaching for doctrines the commande­ments of men.

Thirdly, Traditions, to signifie and represent any grace of God, otherwise then he hath appointed; for the which, Christ condemned the Pharises washing of hands and cups, &c. Yee Marke 7. 8. lay the Commandement of God apart, and obserue the traditions of men; as the washing of pots and cups, and many other such like things ye doe.

CHAP. VII.

IN the third Commandement, God would Reuerence is a religious affecti­on in the Seruice of God. haue his Worship to bee with all Reue­rence and Religion for the Name of God, noting out this whole outward seruice, as that whereby God is made knowne vnto vs: and taking it in vaine, noting e­uerie abuse therein, shew the reuerent manner of wor­shipping God, to be the subiect of this Commandement, whether it be in his publike or priuate seruice, or in the [Page 163] vsing of his Names and Titles. Of his publike Seruice the Psalmist Psal. 26. 6. saith, I wash my hands in innocencie, and so compasse thine Altar, O IEHOVAH. Of priuate, the Law is giuen in the case of Vowes, Othes, &c. Numb. 30. 3. When a man voweth a Vow vnto IEHOVAH, or sweareth an Oath, hee shall not prophane that hee speaketh. Touching the Reuerend and Religious vsing of the Names and Titles of God, a speciall commination is made, Deut. 28. 58. If thou wilt not feare this glorious and reuerend Name, IEHOVAH thy God, &c. The con­trarie hereof generally is, all lacke of Reuerence in Gods Seruice, and contayneth vnder it,

First, Vsing Gods Name carelesly in common talke; as, Good Lord! O God! &c. when wee neuer thinke vpon him.

Secondly, Iesting with the Scripture, or the Phrases of it, The Ier. 23. 34. Prophet, or the Priest, or the People, which shall say, (in scorne and derision) The burden of IEHOVAH, I will visit that man and his house.

Thirdly, Light passing ouer the Iudgements of God that are seene in the World; which, because it is a com­mon fault, our Sauiour, Luke 13. 1. insisteth long, to shew the right vse that is to be made of them: Were these Galileans, whose bloud PILATE mingled with their Sa­crifices, or those eighteene vpon whom the Towre of Siloam fell, and slew them, greater sinners then all other men, because they suffered these things? Nay: but I say vnto you, Vn­lesse ye repent, yee shall all in like manner perish.

Fourthly, Abusing of the Creatures to the reading of Fortunes, Destinies, Prognostications, and such like, contrarie to the right vse and end of their Creation, which was not to fore-tell things to come, but to distin­guish dayes, moneths and yeeres, as before was opened. Therefore doth the Prophet Esay worthily scorne and deride this kind of people, Esay 47. 13. Thou tyrest thy selfe with the multitude of thy counsels. Let now the Astro­logers, [Page 164] the Star-gazers, and Prognosticators stand vp, and saue thee from those things that shall come vpon thee. In the particular parts of GODS Seruice these things are contrarie:

In Othes the contraries are, First, to sweare falsely: It Zach. 5. 4. shall enter into the house of him that sweareth falsely by my Name. Secondly, to sweare of matters either not doubtfull or not of that waight that requireth an Othe, or when we know that he for whose sake we sweare, will not rest in it. All these, the Apostle, Heb. 6. 16. compre­hendeth in one, when he saith, that an Othe among men for confirmation sake, is an end of all gain-saying.

Therefore Swearing in our common talke is vnlaw­full: Let Mat. 5. 37. your communication be Yea, yea, Nay, nay: for whatsoeuer is more then these, commeth of euill; Thirdly, not to performe that which we sweare to doe: Mat. 5. 37. Thou shalt not forsweare thy selfe, but performe thine othe to the Lord. In Curses it is contrarie, when in bitternesse or rage we curse our enemies, or our selues: with which fault two Iob 3. Ier. 35. of the singular Saints of God, Iob and Ieremie were stayned.

In Vowes. First, When they are of The Papists, which teach vows of things not in our own power, as perpetuall single life. things not in our power, whereby the vow of perpetuall single life appeareth to be vnlawful: for as our Sauiour saith, Mat. 19. 11. All are not capable of this, but they onely to whome it is giuen. Secondly, When wee vow things too base to offer vnto God; as if a Rich man, to obtayne some great mercie at Gods hands, would vow to giue somewhat not worth the speaking of, vnto the poore. This Salomon wisheth vs to take heed of, when in the matter of Vowes hee maketh the feare and reuerence of God, in not doing any thing vnworthy of his Maiestie, one great and speciall point, Eccles. 5. 6, 3. Thirdly, when we vow such things, as are not indifferēt to do or to leaue vndone: for as to bring the [Page 165] hire of a Whore, or the price of a Dogge into the House of God for a Ʋow, were to prophane his Seruice, Deut. 23. 18. So to vow that in token of a rare and extraordinarie zeale, which without vow wee are bound to doe, is ra­ther to dally with God, then to offer any speciall seruice to him. This is plainly taught, Deut. 23. 24. when it is said, If thou vow not at all, it shall not be sinne vnto thee: but the sinne is, in not performing our Vow, when wee haue vowed it. And if wee take a view of all the Vowes of Gods Children, wee shall find them all for the most part (according vnto this rule) of things which otherwise without offence they might haue left vndone. Such was that of Ps. 132. 3, 4, 5 DAVID, I will not goe vnto the Tent of mine House, nor climbe vp my Bed-stead, nor suffer sleepe in mine eyes, nor slumber in my eye-lids, till I find out a place for IE­HOVAH, &c. an habitation for the mightie God of IA­COB. And that of ANNA, 1. Sam. 1. 11. If indeed looking to the affliction of thine Hand-mayde, thou wilt remember mee, and not forget thine Hand-mayde, but giue vnto thine Hand-mayde a man-childe, then will I giue him to IEHOVAH all the dayes of his life, and no Razor shall come vpon his head. Such also was Gen. 28. 20, 21, 22. Iacobs Vow, If IEHOVAH God will be with me, and keepe mee in this iourney which I goe, and will giue mee bread to eate, and clothes to put on, so that I come a­gaine to my fathers house in safetie; and finally, if IEHO­VAH will be my God; Then (there beginneth the Vow) shall this Stone, which I haue set vp as a Piller, be the House of God.

Fourthly, When we are slacke to performe them: When Deut. 23. 21. thou vowest a Ʋow to IEHOVAH thy God, thou shalt not delay to performe it: for IEHOVAH thy God will cer­tainly require it of thee, and it shall be sinne vnto thee. When Ecclesi. 5. 3. as thou vowest a Ʋow to God, delay not to performe it: for God hath no pleasure in Fooles. Yet for the performance of some greater dutie, our Vow may bee put off for a [Page 166] time, as the example of the Rechabites Ier. 35. 7. 14. doth confirme, of whom the Lord himselfe beareth witnesse, that they obserued the vow of IONADAB their father, charging them not to dwell in houses, but in Tents continually; though for safetie of their liues they came to dwell in Ierusalem.

For the performance of the duties of this Comman­dement, Whereunto are requisite Preparation, are required in all, but especially in the publike seruice of God; First, Preparation of our selues before wee come: by considering both the cause that should mooue vs to it, and how to performe it with greatest du­tie and respect; as the Preacher doth exhort vs: Take Eccles. 47. & 5. 1. heed vnto thy feet, when thou goest into the House of God: and bee neerer to hearken, then to giue the gift of Fooles, and sacrifice; for they know not that they doe ill. Doe not confusedly speake with thy mouth, nor let thy heart make haste to vtter a word before God: for God is in Heauen, & thou art vpon the Earth: Therefore let thy words be few. To which purpose it is ne­cessary, that we vse priuate Prayer before-hand, and take speciall view and examination of our sinnes, that hinder our approch to God.

Secondly, Diligent attention. Being come, and trem­bling and Humilia­tion. at the presence of God, before whom wee stand; like vnto that good woman Acts 16. 14. LYDIA, whose heart God opened, that shee attended to the things spoken by PAVL. And as Cornelius did, Acts 10. 33. Now therefore all wee are heere present before God, to heare all things that are in­ioyned vnto thee of God.

Whereupon, euerie where in the Scripture it is made a proper marke of Gods Children, to tremble at his Word: To Esay 66. 2. this man doe I looke, to him that is humble and of a broken spirit, and which trembleth at my words.

Thirdly, Meditation, and chewing as it were the cud, when we are departed; as the men of Acts 17. 11. Berhea did; who, after they had heard PAVL, searched the Scriptures whe­ther those things were so.

For the fitting of vs to some more speciall parts of his And when need is, both fasting, to quicken vs to petition in the acknowledge­ment of our vnworthinesse and wants, and feasting to ex­presse our thankfulnesse for his bene­fits. worship, are required both Fasting, and a holy Feast: Fa­sting, to quicken vs to petition in the acknowledgement of our wants; holy Feasting, to expresse our thankful­nesse for his benefits. This vse of Fasting, the King of Nineueh was not ignorant of, when hee gaue Ionah 3. 9, 10 com­mandement by the Decree of the King and his Nobles, say­ing, Let neither Men nor Beasts, nor Heards, nor Flockes taste any thing, nor feede, nor drinke water; but let Men and Beasts couer themselues with Sack-cloth, and cry vnto God strongly, &c. Esay toucheth the same in the 58. Esay 58. 4. Chapter of his Prophecy, Yee fast not as these times are, to make your voyce to be heard on high. But of Fasting, what it is, and of the true nature and properties thereof, we shall haue fur­ther cause to speake in the Doctrine of Repentance. The contrary hereof, is that which the same Prophet repre­hendeth in the people, Esay 22. 12. In that day the Lord IEHO­VAH of Hoasts called to weeping, and to mourning, to bald­nesse, and to girting with sackcloth, and behold, gladnesse and ioy, killing of Oxen, and slaying of Sheepe, eating flesh, and drinking Wine. Let vs eate and drinke, for tomorrow we shall die: that is to say, in stead of humiliation, they gaue themselues to all kind of iollitie, and bathing of them­selues in pleasures.

The exercise of Feasting was taken vp amongst Gods people, when they had receiued some singular benefit, or deliuerance from some notable euill, which by Fasting and Prayer they had begged at his hands. In which Feasts, a more liberall vse of the creature is permitted, both for plenty and variety, and all kind of honest iollity and pleasure. Goe your wayes, it is said, Nehem. 8. 11, 13. eat fat things, and drinke sweet things, and send portions to him for whome nothing is prouided; for this day is holy to our Lord. So the people went to eate, and to drinke, and to send portions, & to celebrate great gladnesse. And in Hester 9. 19. They celebrated the fourteenth day of the Moneth Adar, [Page 168] with gladnesse and bankettings and merriments, and sending of portions from one to another. Generally, the Law there­of giuen, Deut. 16. 14. The Feast of Tabernacles thou shalt keepe seuen dayes: thou shalt reioyce when thou keepest that Feast, &c. The contrarie is in this Day of gladnesse to mourne and weepe, for which Nehem. 8. 10. 11. & 12. Nehemiah and the Le­uites doe reprooue the people, Hold your peace: for this Day is holy; be not sad therefore.

CHAP. VIII.

THE fourth Commandement enioyneth a This is the man­ner of Gods worship: A holy rest is the sanctifying of a time vnto his Seruice, which (beside other times, as occasion shall be offered) in a Family or for ones selfe a­part, ought (or­dinarily) to be in the morning and euening of euery day. sanctifying of some time vnto his seruice, both other times, as occasion shall re­quire, and especially some set and so­lemne times, which first in a Family or for ones selfe apart, ought (ordinarily) to bee in the morning and euening euery day, as the Psal­mist Psal. 92. 2. saith, It is good to declare in the morning thy Kind­nesse, and thy Truth in the night. Therefore was the morning and euening Sacrifice instituted of God, Exod. 29. 38, 39. Some mens zeale hath carryed them further, either in respect of the publike calamities of the Church, or their owne more speciall and priuate wants, to per­forme this dutie both morning, euening, and at noone. Euening, morning and at noone will I meditate and pray a­loud, saith DAVID, Psal. 55. 17. So Daniel thrice a day kneeled vpon his knees, and prayed and confessed before his God, Dan. 6. 11. which is there noted to haue beene his continuall course: or else this at noone haply may bee thought, when they came to receiue their meate with Prayer and Thankesgiuing.

Secondly, For publike exercises and meetings of the For Church­meetings on such dayes & times of the day, as may stand with the conueniencie of that Church. But of necessi­tie one whole day in seuen, is thus to bee kept holy, Church, we must doe it on such dayes and times of the day, as may stand with the conueniencie of that Church.

Thirdly, One whole day in seuen is of necessitie to be kept holy. This the Scripture calleth by excellencie the Sabbath Day, without a difference, as it were the elder brother to all the rest of the dayes of the weeke, which is called Leuit. 23. 15. & 25. 8, 8. Mat. 28. 1. Acts 20. 7. 1. Cor. 16. 2. Marke: 6 2 9. Luke 24. 1. Iohn 20. 1. Sabbaths in the plurall.

The parts of the sanctifying of this day are two: one, to rest from worldly businesses, and from those workes and duties of our calling, which at other times are not onely lawfull, but expedient and necessarie to bee done. The particular workes that we are thus to abstaine from, are of two kinds: First, great aswel as smal, and smal aswel as great. A greater and more excellent worke can hardly be imagined, then the building of Gods owne House, the materiall and outward Tabernacle, yet euen That the Lord by a strict & precise caution doth specially for­bid vpon this day, Exod. 31. 13. Yet, saith hee, yee shall obserue my Sabbaths: Not setting your hand in that day vnto this worke, though it be most holy. Those holy wo­men that had Odours, Oyntments, and all things in a readinesse, yet in a religious obseruation of Gods Ordi­nance, forbare on the Sabbath to embalme the precious bodie of our Lord and Sauiour Christ, and are commen­ded by the Holy Ghost for it. They Luke 23. 56. rested, saith LVKE, the Sabbath Day, according to the Commandement. A­gaine, how small a thing is it to gather a few stickes! But when one presumed to doe this, and with an high hand in prophanation of the Sabbath, wee know what his doome was from the mouth of God himselfe, Numb. 15. 32, 33, 34, 35, 36.

In the second place come things both necessarie and delightfull, of profit, and of pleasure. In seed time and in haruest the fittest seasons for all worldly commodities, [Page 170] thou shalt keepe Sabbath, saith the Holy Ghost, Exodus 34. 21. Of this kinde are trauailing and iournying vpon that Day; whereof the Law is giuen, Exodus 16. 29. Tarrie euery man in his place: Let no man goe out of his place the seuenth Day. Likewise Faires, Markets, and all kinde of buying and selling: for which cause Nehem. 13. 19 Reade Verse, 15 16, 17, 18. Nehemia that godly Magistrate, When the gates of Ierusalem began to bee darke before the Sabbath, commanded to shut the gates, and charged that they should not be opened till after the Sabbath, and set some of his seruants at the gates, that there should be no burden brought in vpon the Sabbath Day. Sporting al­so, banquetting, and such like, which distract our minds from Gods Seruice, are then to be auoyded, which is that the Lord calleth, Not to do our owne delight vpon that Day, Esay 58. 13. The doing of which things, or of any of them, is contrarie to this outward sanctifying of the Sabbath.

Yet can we not say, that all these things are vtterly for­bidden without exception: certaine cautions must bee made:

First, Things of common honestie, and for necessarie safegard of that which would otherwise perish, are law­full vpon that Day. Our Sauiour taketh that for granted, euen amongst those that most straightly vrge the Letter of this Law, What Mat. 12. 11 man is there among you, which hath a sheepe, and if it fall vpon the Sabbath Day into a Ditch, will not take it and plucke it out?

Secondly, Such are allowed as take vs not away from the Seruice of God, but serue for honest and needfull re­creation, to make vs fitter for holy things.

Thirdly, Hither belong those labours and bodily workes which are done for the setting forth of Gods Glorie, as hee that being made whole, tooke vp his Bed Both with publike and priuate ex­ercises. and carryed it on the Sabbath Day, Iohn 5. 8, 9.

The next part of the sanctifying of this Day, is, to im­ploy it in the Seruice of God, which is that whereunto [Page 171] the outward rest tendeth, Esay 58. 13. If thou wilt turne away thy foot from the Sabbath, from doing thine owne will vpon mine Holiday, and call the Sabbath delight, holy to IE­HOVAH, and honour him, not doing thine owne wayes, &c. Of this kind, are,

First, All religious and holy exercises, whereof these the Scripture noteth by name, as duties to be performed vpon that Day:

First, To heare the Word preached, Acts 13. 14. 15. After the reading of the Law and the Prophets in the Syna­gogue on the Sabbath Day, the Ruler of the Synagogue sent vnto them, saying, Yee men and Brethren, if yee haue any word of exhortation for the People, say on. Acts 15. 21. MOSES of old time hath in euerie Citie those that preach him, being read in the Synagogues euery Sabbath Day.

Secondly, Publike Prayer. Acts 16. 13. Vpon the Sab­bath Day we went out of the City vnto a Riuer, where Prayer was wont to be.

Thirdly, To receiue the Sacraments at the times ap­pointed. Acts 20. 7. The first Day of the Weeke, when the Disciples were gathered together to breake bread, PAVL preached vnto them, &c.

Fourthly, Collections and gathering for the Saints: 1. Cor. 16. 2. The first Day of the Weeke, let euery one lay aside by him, treasuring vp what hee hath beene prospered.

Fifthly, Priuate meditation, which was the exercise of Iohn the Apostle, at what time hee was banished into the Ile Pathmos for the Word of God: Vpon the Lords Day hee was rauished in Spirit, in sweete and heauenly Meditations, Reuel. 1. 10. wherein it is fit that by our selues, and in our Family we conferre together, and call to minde the things that in the publike Ministerie wee haue heard, Acts 17. 11. as the men of Berea did. And in this re­spect▪ lest by the trauailing of our beasts, men, who are necessarily to be imployed about them, should be drawn from Gods Seruice, we are commanded, that they should [Page 172] also rest: for whose ease otherwise the Sabbath was not any way ordayned.

Secondly, The duties of brotherly loue, as distribu­ting In which num­ber, the duties of brotherly loue, as distri­buting to the poore accor­ding to Gods blessing vpon vs, visiting the sicke, helping our Neighbor, or any thing that is his, in their distresse, come also to bee reckoned, when they are done as works of Mercie. to the poore, according to the good hand and bles­sing of God vpon vs, visiting the sicke, helping our Neighbour, his Oxe, Asse, or any thing in distresse, when they are done, not for our owne lucre, but as workes of mercy and compassion. Thus did Acts 20 9. Paul vpon that day restore him, that being ouercome with sleepe, while Paul was preaching, the night of the Sabbath Day, fell downe from the third Loft, and was taken vp dead, Acts 20. 9. And hither tendeth the saying of our Sauiour Christ, Marke 2. 27. The Sabbath was made for man, and not man for the Sabbath. The contrarie hereof is the out­ward obseruation, without respect of inward godlinesse.

The Seuenth Day thus to bee kept holy, was in the Gen. 2. 3. Exod. 20. 10, 11. This day, in the first insti­tution was the Seuenth Day from the Cre­ation, and cal­led the Sab­bath Day. first institution the Seuenth Day from the Creation, when God resting from his owne worke of creating the World, which in six dayes he had finished, sanctified that Day for a Day of rest, and named it the Sabbath Day, beginning on the Euening of the day before, when Gen. 1. 31. Beginning on the euening of the Day be­fore, when the Creation of the World was finished. the Creation of the World was finished, as Leuit. 23. 32. all o­ther Feasts vnder the Law did. To vs Christians it is the first Day of the Creation, as in his place shall bee de­clared.

And this Seuenth Day is all to be kept holy, from the beginning to the end, rising vp early in the morning for the sanctifying of it, after the example of our Sauiour Christ, Marke 1. 35. continuing it till the night; and in the night, as the Psal. 92. 3. Psalme made for the Day speaketh, that so our verie sleepe may bee the sweter to vs.

The obseruation of the Sabbath Day (which hath a speciall Item giuen to it, Remember the Sabbath Day that thou keepe it holy) is a morall and a perpetuall Law, not onely Ceremoniall and for a time: for

First, It is the same which was Gen. 2, 2, 3. instituted in Para­dise, [Page 173] before any promise of Christ, whom all Ceremonies doe respect.

Secondly, It is written by the finger of God, in the Tables of the Couenant, where there was nothing Cere­moniall, but all Morall, and of perpetuall indurance.

Thirdly, Our Sauiour, Mat. 24. 40. willing them that long time after his death should bee aliue, to pray that their flight might not be on the Sabbath, sheweth, that it was not to haue an end by that Sacrifice of his, where­by Dan 9 24. all Ceremonies were abolished.

Howbeit, some way it was ceremoniall, representing a spirituall rest: but that was not of the Substance, nor in the first Institution, but afterwards annexed to it as a thing accidentall, which had his end in Christ.

CHAP. IX.

WE haue done with the first Table: Come we Iustice followeth which is of the the duties a­mong our selues. now to the second: The summe whereof we deliuered before; To loue our Neigh­bour as our selues: by the Name of Neigh­bour, vnderstanding euery other man, as our Sauiour teacheth, Luke 10. 30. To the Commande­ments of the second Table, 2. Rules do generally belong:

First, That they stretch (euery one) as well to our selues as to another, so in being commanded to honour our Parents, we are also willed to haue a care of our own credit and estimation. In being forbidden to couet other mens goods, we are commanded to bee content with our owne.

Secondly, They Mat. 5. 43. 44 Ye haue heard that it hath bin said, Thou shalt loue thy Neigh­bour, and hate thine Enemie. But I say vnto you, Loue your enemies. Blesse those which curse you. Doe good to those which hate you, and pray for those which molest and persecute you. extend aswell to our enemies, and them that hate vs, as to our friends & them that loue vs.

These Commandements are thus deuided: They com­mand And is Honor, or the general duties of loue. Honor is a performance of duties in respect of a degree. honour, or the generall duties of loue: By honour, we meane the performance of all duties, which the re­spect of any degree may require at our hands, comman­ded in the fift Commandement, which vp-holding the common order and comelinesse of life, & principally Ma­gistracie & Gouernmēt; without which, the whole world would come to nothing, giueth the precedence to this Commandement before all the rest of the second Table.

To come to the fift Commandement: It contayneth First, among vnequals, from Inferiours to their Superi­ours, and con­trariwise, first, the duties of Inferiours to their Superiours, and contrariwise.

Secondly, The duties of equals one vnto another.

Thirdly, The due respect that we are to haue vnto our selues.

The dutie that Inferiours owe to all Superiours, whe­ther As to all Supe­riors in yeres, knowledge, or howsoeuer else. in yeeres, knowledge, or howsoeuer else, is Reue­rence, both in acknowledging the good things where­in they are preferred, and making our vse of them, and in all outward notes and markes of honour towards Reuerence in acknowledg­ing the good things where­in they are preferred, and making our vse of them. them; the principall whereof are these that follow,

First, Rising vp before them: Thou Leuit. 19. 32. The notes of which Reue­rence, are ri­sing vp before them. shalt rise vp be­fore the hoarie haires, and giue honour to the face of the a­ged.

Secondly, Giuing them the place and honour of spea­king first: I am Iob 32. 6, 7. the youngest in yeeres, and yee are aged: Therefore I was afraid, and feared to shew my opinion among you; I said, Men of yeeres shall speake, and the aged shall de­clare wisdome.

Thirdly, To meete them comming towards vs. So Gen. 18. 2. ABRAHAM lifting vp his eyes, and looking, lo, Giuing them the place and honour of speaking first, &c. three men stood by him, and when he saw them, hee ranne to meet them from the Tent doore. 1. King. 2. 19. When Bath­sheba came to speake with King Salomon, the King rose to meete her.

Fourthly, To bow vnto them, as both Abraham [Page 175] and Salomon did in the places aboue mentioned: ABRA­HAM ranne to meete them, & bowed himselfe to the ground. The King rose to meete his Mother, and bowed himselfe vn­to her. Of this kind is the bowing of the knee, Mark. 10. 17. When Iesus was gone out of the way, there came one run­ning, and kneeled to him.

Fifthly, To stand by them whilest they sit downe. And of this also Abraham is there set for an Example, Gen. 18. 8. He tooke Butter and Milke, and the Calfe that he had prepared, and set before them, and stood himselfe by them vnder the Tree, and they did eate: Exod. 18, 13. Exod. 18. 13. When Moses sate to iudge the people, the people stood about him from morning vnto euen.

Sixthly, To giue them the chiefest seates, as 1. King. 2. 19 Salo­mon did to his Mother, when himselfe setting downe on the Throne, caused a seate to be set for her, and shee set at his right hand. So the Gen. 43. 33. children of Iacob eating Meate in Iosephs house, sate before him; the eldest according to his age, and the youngest according to his youth: Insomuch as the Egyptians maruailed among themselues.

Seuenthly, To vse Titles of Reuerence, when hee tal­keth with them, As 1. Pet. 3. 6. SARAH obeyed ABRAHAM, & called him Lord, whose Daughters yee are, whilest you doe well. Ye Iohn 13. 13. call me Master and Lord, and yee say well; for I am so.

Eightly, To keepe silence in Courts and places of Iudgement, till we haue leaue to speake: which modesty is noted in PAVL, Acts 24. 10. who after that the Gouer­nour had beckened vnto him that he should speake (and not before) answerd, &c.

The contrarie of this reuerence, is,

First, Contempt, and Vnreuerent behauiour in deri­ding or speaking euill, and reuiling them: When Gen. 9. 22. HAM the father of Canaan saw the nakednes of his father, he told his two brethren without. The Pro. 30. 17. eye that mocketh his father, and despiseth the instruction of his mother, let the Rauens [Page 176] of the Ʋalley picke out, and the young Eagles eate it. Hee Gen. 21. 17. that curseth his father or mother, shall dye the Death.

Secondly, Extolling our selues aboue our betters, as Abimelech did, who being a Concubines sonne, would needes raigne before the lawfull sonnes of his father, I udges 9.

To those in any Authoritie whatsoeuer, whether the To them in authoritie. Subiection in a readie sub­mission to their gouern­ment, and Obedience, voluntarily to doe what they command. same be publike or priuate, doth belong

First, Subiection, in a readie submission to their go­uernment;

Secondly, Obedience, in a voluntary doing of that commanded: For these two are to bee performed to all in authoritie: and that not onely to the good and cour­teous, but also to the froward, as the Apostle exhorteth, 1. Pet. 2. 18.

First, It must be from Seruants to Masters. Eph. 6. 5, 6, 7. Seruants, bee obedient vnto them that are your Masters according to the flesh.

Secondly, Fom Children to their Parents. Ephes. 6. 1. Children, obey your parents in the Lord: for that is right.

Thirdly, From Wiues to their Husbands. Ephes. 5. 22, 23. 4. 14. Wiues, sub­mit your selues vnto your Husbands as vnto the Lord: for the Husband is the Wiues head, euen as Christ is head of the Church, and the same is the Sauiour of his bodie. Therefore as the Church is in subiection vnto Christ, euen so let the Wife be to her Husband in euery thing.

Fourthly, From the People to the Ministers. Heb. 13. 17. Obey them that haue the ouersight of you, and submit your selues: for they watch for your soule, as those that must giue an ac­count, that they may doe it with ioy, and not with griefe: for that is vprofitable for you.

Fifthly, From Subiects to Magistrates, both the su­preme Magistrate & subordinate ones. Submit 1. Pet. 2. 13, 14. your selues vnto all manner erdinance of man for the Lords sake, whether it bee vnto the King, as vnto the Superiour, or vnto Gouer­nours, [Page 177] as vnto them that are sent of him. Let Rom. 13. 1. euery soule be subiect vnto the higher powers: for there is no power but of God, and the powers that be, are ordayned of God.

Contrary to this subiection are First, Contempt, as that of Gen. 16. 4. Hagar, Sarahs Hand-maid, who when shee saw her selfe to conceiue, her Mistris was set light by in her eyes.

Secondly, Shaking off the yoke of subiection to Princes, as the Papists doe.

Thirdly, The resisting of lawfull power, whereof the Apostle Rom. 13. 2. saith, Whosoeuer resisteth authoritie, resisteth the Ordinance of God: and they that resist, shall receiue to themselues iudgement. Contrary to the other, is disobe­dience, which is one of the sinnes the Apostle reckoneth vp, Rom. 1. 30. disobedient to Parents. But this obedience is not absolute, without bounds or limits: It must bee Or (when it cannot with a good consci­ence be done) in the Lord: for that which the Apostle writeth vnto Children, Ephes. 6. 1. Children, obey your Parents in the Lord, reacheth farther, and hath a place in all. Therefore Coloss. 3. 22. hee maketh the feare of God, the Rule of Seruants obedience: Seruants, obey your Masters, &c. fearing God. And the like is to be said of Magistrates, as we are taught, Acts 4. 19. Whether it be right in the sight of God, to obey you rather then God, iudge ye.

What must be done then, if they command things vn­lawfull, such as with a good conscience wee cannot yeeld vnto?

Verily in such cases wee are patiently to abide the pu­nishment: patiently to beare the pu­nishment. In which doing, we no way violate the obe­dience due vnto them. To this patient suffering of the punishment, the Apostle doth exhort vs, 1. Pet. 2. 19, 20. For this is thank-worthy, if a man for conscience towards God endure griefe, suffering wrongfully: for what praise is it, if when ye be buffeted for your faults, you take it patiently? But if when ye doe well, ye suffer wrong, and take it patiently, this is acceptable to God. The contrarie whereof is,

First, Answering againe, when wee are reprooued, [Page 178] which the Apostle condemneth, Let 1. Tit. 2. 9. Seruants be sub­iect to their Masters, and please them in all things, not an­swering againe.

Secondly, Flying from them, as Hagar Gen. 16. 6. did. The dutie we owe to Magistrates and Ministers are,

First, Ministring of charges and other necessaries for To publike authoritie of Magistracie & the Ministerie. Supplying of charges and o­ther necessa­ries for the execution of their office, the execution of their Offices: Giue Rom. 13. 7. vnto all men there­fore their dutie: tribute, to whom you owe tribute; custome, to whom custome; feare, to whom feare; honour, to whom yee owe honour. The 1. Tim. 5. 17, 18. Elders that rule well, are worthy of double honour, specially they which labour in the Word and Doctrine: for the Scripture saith, Thou shalt not muzzel the mouth of the Oxe that treadeth out the Corne: and the Labourer is worthy of his wages. Haue 1. Cor. 9. 4, 5, 6, 7, 8, 9, 10, 13, 14. not we power to eate and drinke? Or haue we not power to leade about a Wife, being a Sister, as well as the rest of the Apostles, and as the Brethren of the Lord and CEPHAS? or I onely and BARNABAS, haue not we power not to worke? Who goeth a warfare any time at his owne cost? Who planteth a Vineyard, and eateth not of the fruit thereof? Or who feedeth a Flocke, and ea­teth not of the Milke of the Flocke? Say I these things ac­cording to man? Saith not the Law the same also? for it is written in the Law of MOSES, Thou shalt not muzzell the mouth of the Oxe that treadeth out the Corne? Doth God care for the Oxen? Eyther saith hee it not altogether for our sakes? For our sakes (no doubt) it is written, that he which ea­reth, should eare in hope, & that he that thresheth in hope, shuld bee partaker of his hope. Doe ye not know, that they which minister about the holy things, eate of the things of the Tem­ple? And they which waite at the Altar, are partakers with the Altar! So also hath the Lord ordayned, that they which preach the Gospell, should liue of the Gospell.

Secondly, A defending them in their good and ho­nest and a defen­ding of them in the same. Actions, as the people did 1. Sam. 14. 45. Ionathan against the crueltie of his father Saul, telling SAVL, Shall IONA­THAN dye, who hath so mightily deliuered Israel? God [Page 179] forbid. As IEHOVAH liueth, should one haire of his head fall to the ground, since he hath wronght with God this day? So the people deliuered IONATHAN that hee dyed not. The like did the Princes vnto Ieremie the Prophet, Ier. 26. 24.

The Dutie of Children to Parents, is Touching thē in priuate au­thoritie. To Parents, not marrying without their consent,

First, That they marrie not without their consent, which the light of Nature teacheth. And the 1. Cor. 6. 36, 37, 38. Apostle giueth this honour to Parents, to haue power to keepe his Virgin, and not to giue her forth to Marriage.

Secondly, When need requireth, to releeue them. If any 1. Tim. 5. 4. and in their necessities to releeue them. Widdow haue Children, or Nephewes, let them first learne to shew godlinesse towards their owne house, and to recompense their Parents: for that is an honest thing, and acceptable before God. This was Iosephs Gen. 45. 9, 10, 11. Pietie, who sent word vnto his father, Come downe to mee; tarrie not: And thou shalt dwell in the Land of Geshen, and shalt bee neere mee, thou and thy children, and thy childrens children, and thy sheepe and thy beasts, and all that thou hast. Also I will nourish thee there: for yet remayne fiue yeeres of fa­mine; lest thou perish through pouertie, and thy houshold and all that thou hast. Contrariwise, our Mat. 15. 5, 6. Sauiour taxeth the Scribes and Pharises, for the violating of this Dutie: But yee say, Whosoeuer shall say to father or mother, By the gift that is offered by me, thou maist haue profit; though he ho­nour not his father or his mother, shall be free. Thus haue yee made the Commandement of God of no authoritie by your tradition.

To Masters is due faithfull seruice; whereof we haue To Masters faithfull ser­uice. two worthy Examples; one, of Gen. 24. 33, 36. Abrahams Seruant sent to get a Wife for his Masters sonne, who would not so much as eate, till hee had done his Message: and when but some stay was made of the Maidens going with him, Hinder Verse 56. me not, saith hee, seeing IEHOVAH hath pro­spered my iournie; send mee away, that I may goe to my Ma­ster. The other of Iacob, Gen. 31. 38, 39, 40. who speaketh thus of him­selfe [Page 180] to LABAN, This twentie yeeres I haue beene with thee, thine Ewes and thy Goats haue not cast their young, and the Rams of thy Flocke haue not I eaten: whatsoeuer was torne of Beasts, brought I not to thee, but made it good my selfe; of mine hand didst thou require it, stolne by day, or stolne by night: I was in the day consumed with heate, and with frost in the night, and my sleepe departed from mine eyes. The con­trarie whereof is deceitfulnesse and wasting of their Masters goods, which the Tit. 2. 10. Apostle specially biddeth Seruants to take heed of, not to bee Pickers, but to shew all good faithfulnesse, that they may adorne the Doctrine of God our Sauiour in all things.

Betweene Man and Wife are due,

First, mutuall helpe: The woman, as 1. Pet. 3. 17. Peter saith, be­ing subiect to her Husband, and the Husband liuing with his To Husband and Wife each from other mutuall helpe, Wife, as a man of knowledge, giuing honour to the woman, as to the weaker vessell, both being heires together of the grace of Life.

Secondly, due beneuolence: Let 1. Cor. 7. 3. and due bene­uolence. the Husband giue vnto the Wife due beneuolence, and likewise also the Wife vnto the Husband.

The Wife, shee oweth this to her Husband:

First, that shee represent his vertues, being therefore called, 1. Cor. 10. 7. The Wife also to represent her Husbands vertues, The glorie of man, as man is the image and glorie of God.

Secondly, to saue that which hee bringeth in: where­vpon the 1. Tim. 3. 11. and to saue that which he bringeth in. Apostle willeth them to bee faithfull in all things.

The dutie of all Superiours to their Inferiours, is,

First, Good example of graue and wise carriage, The Tit. 2. 3, 4. Againe from all Superiours A good ex­ample of graue and wise car­riage. elder women, let them be in such behauiour as becommeth holinesse, not false accusers, not giuen vnto much wine, but teachers of honest things, that 1. Pet. 5. 3. they may instruct the younger women to be sober-minded, that they loue their Hus­bands, that they loue their children: Not as though yee were Lords of Gods Heritage, but that ye may be ensamples to the [Page 181] flocke. Iob 29. 8. The young men saw me, and hid themselues, and the aged rose and stood vp; his wise and graue carriage pro­curing reuerence and credit to him.

Secondly, Vsing of the things wherein they are pre­ferred, And vsing of the things wherein they are preferred to the others benefit. to the others benefit, being content to yeeld vn­to them when they are in the right, as to their brethren. So Deut. 17. 20. it is specially commanded to the King, That his heart bee not lifted vp aboue his brethren. And Iob 31. 13. Iob professeth his care to practise this Lesson, If I did condemne the iudgement of my Seruant, and of my Maid, when they did contend with mee.

Thus did 2. King. 5. 13, 14. NAAMAN harken to the aduice of his Seruants, and returning, washed in Iordan and was made whole.

The Dutie of such Superiours as are in authoritie, From them in authoritie. First, instructi­on of their In­feriors, in the things of God, and of their speciall cal­lings. whatsoeuer the same be, is▪

Instruction of their Inferiours in the things of God, and of their speciall callings, as Ioshua did the Iosh. 24. Israe­lites. And in this respect Iob Iob 29. 15. saith of himselfe, that he was eyes vnto the Blind, and feet vnto the Lame.

Secondly, Due recōpence of good or euil actions; which Peter 1. Pet. 2. 14. Then due re­compence of good or euill actions. sheweth, to bee the cause why Magistrates are erected: for the punishment of euill doers, and prayse of them that doe well. And Ro. 13. 2, 3, 4 Paul saith, that Princes are not to be feared for good workes, but for euill. Wilt thou then be with­out feare of the Power? Doe well: so shalt thou haue prayse of the same: for he is the minister of God for thy wealth. In Col. 4. 1. another place, Ye Masters, saith hee, doe vnto your Ser­uants that which is iust and equall, knowing that yee also haue a Master in Heauen.

Thirdly, Protection from wrongs: for whither should And lastly, protection from wrongs. the eyes Psal. 123. 2. of the Seruant looke, but to the hand of the Master? and the eyes of the Mayden, but to the hands of her Mistris? Hereupon, Gen. 20. 16. Abimelech telleth SARA, that ABRAHAM her Husband was the couering of her eyes, and the man that was to protect her. Iosias al­so, [Page 182] Lam. 4. 20. is said to be vnto the people, the breath of their nostrils.

The Dutie of Magistrates From publike authoritie, that is to say, from Magi­strates main­tenance aswell of true Religi­on, as of peace and honestie of life. Anabaptists, which reiect Magistracie. The Papists, which teach that it belongeth not to the Magistrate to deale in mat­ter of Religion: And also exempt their Clergie from the Iurisdiction of the Ciuill Magistrate. is,

First, Maintenance of true Religion.

Secondly, Maintenance of peace and honestie of life: for to him hath God committed the maintenance of both the Tables. So the 1. Tim. 2. 2. Apostle teacheth, that the Ciuill Magistrate is raysed vp of God vnto that high estate of Dignitie, that we might liue vnder them a peaceable and a quiet life in all godlinesse and honestie. A part of this Du­tie is the deciding of Controuersies betweene man and man, and the true ministration of Law and Iustice, as Moses did, Exod. 18. 13.

For the performance of both these, God hath furni­shed him with power, and to this end put the Sword into his hands, which hee may not suffer to rust in the Scab­bard, but must draw it out to punish all offenders. Rom. 13. 4. If thou doe euill, feare: for hee beareth not the Sword for nought: for he is the Minister of God to take vengeance on him that doth euill.

In all which punishments, a proportion is to be obser­ued; That euery one be according to the nature and qua­litie of the offence: Those against the first Table, most seuerely and sharply, after the example of God himselfe, whom the Prophet Ier. 5. 7. bringeth in, saying, How should I spare thee for this? Thy children haue sworne by them that are no Gods.

In the second Table, Murder, Incest, Rape, with death; Trespasse, with the recompence of the hurt, &c. In all which, the Iudiciall Lawes of Moses (albeit wee are not tyed to the precise and strict forme of that Common­wealth) are notable precedents to goe before vs for the [Page 183] equitie and substance of them. The contrarie whereof is, the not punishing, or light censuring of capitall crimes, and letting them escape, whom God bringeth into our hands.

Of the first we haue a Law, Numb. 35. 31, 33. Ye shall take no recompence for the life of the Murderer which is worthy to dye, but he shall be put to death: for bloud defileth the Land, and the Land cannot be clensed of the bloud that is shed therein, but by the bloud of him that shed it. And 1. Kin. 20. 42. A Prophet telleth the King of Israel, as from the Lord, Because thou hast let goe out of thy hands a man whom I had appointed to dye, thy life shall goe for his life, and thy people for his people.

For the second, ELI is reprooued, 1. Sam. 2. 23. who for foule and shamefull faults committed by his sonnes; such oppressing of the people, as made men abhorre the Ser­uice of the Lord: lying with the women that assembled at the doore of the Tabernacle of the Congregation, &c. reprooued them onely with a few words, and that in a milde sort: Why doe you such things? for of all this peo­ple, I heare euill reports of you, Doe no more so, my sonnes: for it is no good report which I heare of you, that you make the Lords people to trespasse.

Take here-with-all some cautions,

First, That the Magistrate being Gods Rom. 13. 1. Minister in this behalfe, doe all things holily and reuerently as in his presence; whereof we haue Ioshua Iosh. 7. 19. 25. for a worthie pat­terne, who said vnto ACHAN, My sonne, I beseech thee giue glorie to IEHOVAH the God of Israel, and make con­fession vnto him, and shew me now what thou hast done: hide it not from me. Afterwards, when the fact was confessed by him, IOSHVA said, In as much as thou hast troubled vs, IEHOVAH shall trouble thee this day. And all Israel threw stones at him, and burnt them with fire, and stoned them with stones.

Secondly, He must propound a right end before him, [Page 184] that is to say, first, the parties good and reformation, not his shame and destruction: for that the Pro. 20. 30, Wiseman teacheth vs to bee the scope and marke that all correcti­ons ought to leuell at, The bluenesse of the wound serueth to purge the euill, and the stripes within the bowels of the belly.

Secondly, The terrifying of others to commit the like offences, which God in the execution of his Lawes hath a speciall eye vnto, That Deut. 13. 11. all Israel may heare and tremble.

Lastly, concerning Magistrates: Let it bee knowne, that the vse of the Sword standeth also in lawfull and iust Warre, in fighting the Lords Battailes, as shee spea­keth 1. Sam. 25. 28. vnto DAVID: For IEHOVAH will certainly make for my Lord a sure House, if my Lord fight the Bat­tailes of IEHOVAH, and euill bee not found in thee all thy dayes.

The Ministers Dutie is to attend publike teaching, & From the Mi­nisterie pub­like teaching to be diligent therein. I Esay 62. 6. haue set Watch-men vpon thy wals, O Ierusalem, which all the day and all the night shall not cease; the Rom. 12. 7. 8. teacher let him continue in his teaching; the exhorter in his exhortation, &c. The 1. Pet. 1. 2. Elders among you I exhort, &c. Feed the Flocks of God that dependeth vpon you. Take Acts 20. 28. heed to your selues and to all the Flocke, wherein the Holy Ghost hath made you Bishops, that you feede the Church of God which hee hath purchased with his owne bloud.

The contrarie whereof are,

First, Idoll shepheards, that cannot teach at all, such as the Prophet complayneth of, Their Esay 56. 10. watch-men are all blinde, they haue no knowledge, they are dumbe dogges, they cannot barke.

Secondly, Negligent Preachers, which, as Esay there saith, lye and sleepe, and delight in sleeping. Where­fore God telleth Ezech. 3. 17, 18. EZECHIEL, Sonne of man, I haue appointed thee a Watch-man to the House of Israel, and thou shalt heare the Word out of my mouth, that thou maist giue [Page 185] warning vnto them from me: when I say vnto the wicked man, Thou shalt certainly dye, and thou doe not giue him warning, nor speake to warne the wicked man of his euill way, to keepe him aliue, that wicked man shall dye by his owne iniquitie, but his bloud will I require at thine hand.

The Dutie of those that haue any charge or gouern­ment, From priuate authoritie. Prouision of Food and Ray­ment. is,

First, Prouision of food and rayment, whereof the 1. Tim. 5. 8. Apostle saith, If any prouide not for his owne, and specially for those of his owne house, he is worse then an Infidell. For this, doth SALOMON commend the vertuous woman, Prou. 31. 15. Rising whilest it is yet night, she giueth meate to her houshold, and the ordinarie to her Maides. And Verse 21. againe, She feareth not the Snow for her Family: For all her Family is clothed with double clothes. And Pro. 27. 27. he saith not onely, Let the milke of the Goates be sufficient for thy food: but further also, for the food of thy Family, and for the sustenance of thy Maides.

Secondly, Familiarly to teach their Inferiours, as the Ephes. 6. 4. Familiarly to teach their In­feriours, Apostle exhorteth fathers to bring vp their children in in­struction, and information of the Lord: for which, Abra­ham Gen. 18. 19. is highly commended of God, I know, saith hee, that he will command his Sonnes and his Family after him, to keepe the way of IEHOVAH in doing righteousnesse and iudgement.

Thirdly, To goe before them in Prayer: so did Gen. 25. 20. and in Prayer to goe before them. Isack pray vnto IEHOVAH, ouer-against his Wife, that is, in her presence, and together with her, and for her, because she was barren.

The Dutie of Parents more particularly is, From both the Parents. To apply their children to that they are fit for.

First, To apply their children to that they are fit for: Pro. 22. 6. Instruct a childe after the manner of his way, euen when he is verie old, he will not depart from it. ADAM, Gen. 4. 2. in the first beginning of the World, practised this Lesson: for hauing two sonnes, CAIN and HABEL, HABEL was a Shepheard, and CAIN an Husbandman.

Secondly, To prouide for them: For 2. Cor. 12. 14. Children ought and to pro­uide for them. From the Fa­ther to name the Childe. not to store vp for Parents, but Parents for their Children.

Speciall to the Father is, to name the Childe: which authoritie, Zacharie, Father of Iohn Baptist, tooke vpon him, when the Mother of the friends Luk. 1. 62, 63. striuing about the name, hee decided the Controuersie, and called him Iohn.

Of the Mother another Dutie is more specially to bee From the Mo­ther to nurse it. obserued, that she nurse the Childe. Holy women haue alwayes reckoned this to belong vnto them. Gen. 21. 7. Sarah a great Princesse, maketh no doubt, but that hauing a Childe, she was to giue it sucke: Who would haue said to ABRAHAM, SARAH shall certainly giue sucke? for I haue borne a Sonne.

In like sort 1. Sam. 1. 23. Anna is recorded to haue giuen suck to Samuel, as was the common course then of religious and godly Matrones: whereupon the 1. Tim. 5. 10. Apostle requi­reth this in the first place, as one of the most special good workes, which hee would haue that woman to bee well reported for, that should be associate into the number of Widdowes, that she haue nursed her Children. From Masters, due respect of their Seruants trauailes.

The Dutie of Masters is, to haue a due respect of their Seruants trauailes, whereof there is a speciall Law: Deut. 15. 12, 13, 14. When thou sendest out free from thee in the seuenth yeere thy brother an Hebrew, that hath serued thee six yeeres, thou shalt not let him goe away emptie, but shalt giue him a liberall From Hus­bands cheri­shing of their Wiues with all entyre affecti­on. reward of thy Sheepe, and of thy Corne, and of thy Wine, &c.

The Dutie of Husbands is, that they cherish their Wiues with all entyre affection. Ye Eph. 5. 25. 29. Husbands, loue your Wiues, euē as Christ hath loued the Church: for no man at any time hath hated his own flesh, but nourisheth it & cherisheth it.

The Dutie of Equals one vnto another, is, Secondly, it is of equals one vnto another, in louing, ho­nouring, and

First, To loue and to honor each other: Be Rom. 12. 10. affectioned to loue one another with brotherly loue. In giuing honour, go one before another, submitting Ephes. 5. 21. your selues one vnto another in the feare of GOD. Wherefore, wee are [Page 187] to testifie that our loue and respect to others, by all holy tokens and outward signes of salutation, or otherwise; Greet 1. Pet. 5. 14. ye one another with the Kisse of loue: Salute Rom. 16. 16. one another with an holy Kisse. The Churches of Christ salute you. Thus it is said of Exod. 18. 7. Moses, that he went out to meete his father in Law, and did obeysance and kissed him, and each asked other of his wel-fare. And of Ruth 2. 4. Boaz, that he comming from Bethlehem to his Reapers, said vnto them, IEHOVAH be with you. And they said vnto him, IEHOVAH blesse thee. The contrarie whereof is, preferring our selues be­fore them. Let Philip. 2. 3. nothing bee done through contention or vaine glorie, but in meeknesse of minde, let euery man e­steeme other better then himselfe.

Secondly, To doe good to all, but chiefly to such as doing of good to all, but chiefly to such as by the bond of nature, or profession of the same faith, are more neer­ly linked to vs. by the bond of Nature, or profession of the same faith, are more neerely linked to vs. If 1. Tim. 5. 8. any prouide not for his owne, especially those of his owne house, he is worse then an Infidell. Gal. 6. 10. Let vs worke that that is good to all, but especially to those of the Houshold of Faith.

Lastly, the due respect wee are to haue vnto our selues, is,

First, To maintaine our honest credit; as the Apostle doth exhort, Phil. 4. 8. Whatsoeuer things are of good report, if And lastly to­wards our selues. The mayntay­ning of our honest credit, there be any vertue, or if there be any prayse, thinke on these things. The contrary whereof is, the obscuring of Gods Graces in vs, by our dissolute and carelesse life. So did the foolish Virgins, that Mat. 25. 2. 16. tooke not Oyle with them in their Lamps, and he Mat. 25. 16. 18▪ that hauing receiued one Talent, went and digged in the ground and hid his Masters money.

Secondly, A sober esteeming of the Graces wee haue and sober e­steeming of the graces wee haue receiued. receiued, neither arrogating that wee haue not, or boa­sting of that we haue. The contrarie whereof is, an o­uer-cōceit of our selues. Rom. 12▪ 3. Paul to the Romans in one sen­tence hath them both: For I say, through the grace that is giuen vnto me, to euery one that is among you, that no man presume to vnderstand aboue that which is meete to vnder­stand, [Page 188] but that hee vnderstand according to sobrietie, as God hath dealt to euery one the measure of faith.

CHAP. X.

AMong the generall Duties of Loue, those The generall Duties of Loue, are those that are without re­spect of degree, and respect the person or the good things be­longing to the person. Person, as Mercie and Chastitie. Mercie is of the Duties that touch the preseruation of ones person are the greatest, that touch the preseruati­on of ones person, that is to say, of his life, health or safetie both of soule and bodie, which is the summe of the sixth Com­mandement, comprehended by our Saui­our Christ, vnder the name of Mercie, Mat. 23. 23.

The safetie of the Soule, by seeking to winne them to God and to all goodnesse, Euen as I, saith the 1. Cor. 10. 33. Apo­stle, please all men in all things, not seeking mine owne pro­fit, but the profit of many, that they might be saued.

And this is principally performed,

First, By incouraging them in godlinesse, as that good man Acts 11. 23. Barnabas did, Who when he was come to Antiochia, and had seene the grace of God, was glad and exhorted all, that with purpose of heart they would cleane vnto the Lord. Whence commeth that Apostolicall speech, Heb. 10. 24. Let vs consider one another, to prouoke vnto loue, and to good workes: whereunto it much auaileth by our owne ex­ample to goe before them, when our Mat. 5. 16. light so shineth in the eyes of men, that they may see our good workes, and glo­rifie our Father which is in Heauen. The contrarie where­of are scandals, or the giuing of any offence either in life or doctrine: Woe Mat. 28. 7. be to the World, because of offences; it is necessary that offences should come, but woe to them by whom they come. Giue 1. Cor. 10. 32. no offence neither to the lewes nor Gentiles, nor to the Church of God. 1. Cor. 8. 13. If meate offend my Brother, I will not eate flesh whilest I liue, that I may not of­fend my Brother. It Rom. 14. 21. is not good to eate flesh, nor to drinke [Page 189] wine, nor to doe any thing whereby thy Brother stumbleth, or is offended, or is made weake.

Secondly, Admonishing and rebuking them when they offend: We 1. Thes. 5. 14 desire you, Brethren, admonish them that are vnruly, comfort the feeble-minded, beare with the weake, be patient towards all men. Leuit. 19. 17. Thou shalt not hate thy Brother in thy heart, but thou shalt plainly rebuke thy Neighbour, and suffer him not to sinne. Haue Iude verse 22. 23. compassion of some, in putting difference, and other saue with feare, pul­ling them out of the fire, and hate euen the garment spotted by the flesh. Brethren, Gal. 6. 1. if a man bee fallen by occasion into any fault, ye which are spirituall, restore such a one with the spirit of meeknesse, considering thy selfe lest thou also bee tempted.

The contrary whereof is, the disclosing of mens se­cret sinnes especially such as are committed of infirmi­tie: If Mat. 18. 15. thy Brother sinne against thee, goe and rebuke him betweene him and thee alone. He Pro. 11, 13. walketh as a slan­derer, that discloseth a secret: but hee that is true of spirit, concealeth a maner.

But if for all our admonitions they amend not, wee are then to make their fault knowne to others that may reforme them; following the Example of Gen. 37. 3. IOSEPH, who brought vnto his Father the euill behauiour and demea­nour of his Brethren: and of those of the house of Cloe, 1. Cor. 1. 11. of whom the Apostle saith, It hath beene declared vnto me, my Brethren, of you, by them that are of the house of CLOE, that there are contentions among you. And this coū ­sell our Sauiour giueth vs, Mat. 18. 16. If hee heare not thee, take with thee one or two, that by the mouth of two or three Witnesses euery word may be confirmed.

The Duties that concerne the bodie, are of two sorts: the first, to prouide by all meanes for mens safetie: for which cause the Israelites were Deut. 22. 8 [...]. commanded to make Battlements vpon their houses, lest any falling from the top, they should bee guiltie of bloud. The contrarie [Page 190] whereof is Murder, Man-slaughter, and the procuring of ones death any way. Hee Gen. 9. 7. that sheadeth the bloud of a man, by man shall his bloud be shed: for in the Image of God made he man.

Secondly, Fighting, beating, mayming, &c. When Leuit. 24. 19, 20. a man maymeth his fellow, as hee doth, so it shall it bee done to him, Eye for Eye, Tooth for Tooth.

Thirdly, The doing or suffering of any thing whereby danger may grow; as if Exod. 21. 29. a mans Oxe haue beene wont heretofore to goare, and the Master being told of it, haue not looked vnto him, so as it kill a man or woman, the Oxe shall bee stoned, and his Master also shall be put to death.

The principall meanes to procure this safetie of the bodie, is, vsing of Phisicke and other good meanes to preserue and recouer health, as the woman did, Marke 5. 26. and Asa 2. Chron. 16. 22. Whose seeking to the Phisi­cians in his disease, being good, onely his not seeking first to God, is condemned.

The contrarie whereof is, giuing or our selues to sin, whereby we pull euill and affliction vpon our selues: Be­hold, thou art made whole, sinne no more, lest a worse thing come vnto thee. Ye Exod. 22. 22, 23, 24. shall not trouble any Widdow or Fa­therlesse Childe: if thou vexe and trouble such, and so hee call and cry vnto me, I will surely heare his cry: then shall my wrath be kindled, and I will kill you with the Sword, and your Wiues shall bee Widdowes, and your Children Father­lesse. Hee Pro. 7. 22, 23. followeth her straight-wayes, as an Oxe that goeth to the slaughter, and as a Foole to the Stockes for cor­rection, till a Dart strike thorow his Liuer, as a Bird hasteth to the snare, not knowing that he is in danger.

Secondly, The casting of our selues into vnnecessary dangers, whereunto the Deuill tempted Christ, Mat. 4. 6, 7. If thou be the Sonne of God, cast thy selfe downe: for it is written, that he will giue his Angels charge euer thee, & with their hand they shall lift thes vp, lest at any time then [Page 191] shouldst dash thy foot against a stone. But IESVS said vnto him, It is written againe, Thou shalt not tempt the Lord thy God.

Thirdly, Surfetting. If Pro. 25. 16. thou haue found Hony, eate that is sufficient for thee, lest thou bee ouer-full and vomit it vp.

Fourthly, Eating out of time. Wo Eccles. 10. 16. to thee, O Land, when thy King is a Child, and thy Princes eate in the mor­ning.

Fiftly, Spending of our selues by vnchaste behauiour: for that the Wiseman giueth vs a watch-word, Pro. 5. 11. Lest thou mourne at thy latter end, when thou hast consumed thy flesh and thy body.

First, Giuing place to anothers fury, as Iacob did to Esau, by his Mothers counsell, Gen. 2. 7, 44. Tarrie with my brother LABAN a while, vntill thy Brothers fiercenesse be asswaged.

Secondly, By a iust defence of our selues when wee are assaulted, though it be with the hurt or killing of our Aduersaries, where Numb. 35. 22 otherwise we cannot escape, and we our selues haue no desire or purpose of Reuenge, but 2. Sam. 14. 7. 10. onely to saue our selues.

The other Dutie that concerneth the bodie, is a come­ly Buriall of the dead, whereof wee haue a worthy Ex­ample, Acts 8. 2. Then certaine men fearing God, carryed forth STEPHEN among them to bee buried, and made a great lamentation for him.

The speciall vertues that lead vs by the hand to the Where the speciall ver­tues that leade vs by the hand to the keeping of this Com­mandement, are Meeknesse & Kindnesse. Meeknesse in a gentle, keeping of this Commandement, are two: Meeknesse and Kindnesse: Of Meeknesse, we reade, Mat. 5. 5. Bles­sed are the meeke in spirit. And for the same, Moses is commended, Numb. 12. 13. that hee was an exceeding meeke man, aboue all the men vpon the face of the Earth.

Meeknesse is seene,

First, In gentlenesse of nature, or a harmelesse minde. The contrary whereof is, the vsing of any of GODS [Page 192] Creatures hardly, euen the poore beast: A righteous man regardeth the life of his beast, saith SALOMON, Pro. 20. 10. but the mercies of the wicked or cruell. The Law Deut. 22. 6. of God that saith, If thou find a Birds Nest in the way, in any Tree or on the ground, whether they be young or Egges, thou shalt not take the Damme with the young; was grounded vpon this equitie, to forbid a hard and vnmercifull heart.

Secondly, In a peaceable disposition, He 1. Pet. 3. 11. that lo­ueth and peaceable disposition, to see good dayes, &c. let him seeke peace and follow after it. If Rom. 12. 18. it bee possible, as much as lyeth in you, haue peace with all men.

The contrary whereof is frowardnesse or vneasinesse to be reconciled; one of the offences reckoned, Rom. 1. 38. Men that can neuer be appeased. Of this peaceable dispo­sition there be three steps or degrees:

First, A readinesse to depart from ones right: As A­braham ready to de­part from ones right, Gen. 13. 9. was content to doe to LOT. If thou take the left hand, then will I goe to the right; and if thou goe to the right hand, then will I goe to the left. Mat. 17. 25, 26. Christ the Sonne of God giueth a notable president of this, who, though he were the Sonne, and therefore free, yet paid tribute, to auoyde offence. The 1. Cor. 6, 7. Apostle to the Corinths sharply taketh them vp for lacke of this vertue: Why doe you not rather take wrong? Why doe you not rather suffer losse? The contrary is, that which hee there 1. Cor. 6. 8. addeth, Nay, ye your selues doe wrong and do harme, &c.

Secondly, When one is slow to wrath: Pro. 19. 11. The discretion Slow to wrath, of a man deferreth his anger. The contrarie whereof is vnaduised Anger, condemned, Mat. 5. 22. This vnadui­sed Anger sheweth it selfe two manner of wayes; First, in hastinesse, when it is either without cause, or for small cause, which Salomon opposeth to the former vertue, Pro. 14. 29. He that is slow to wrath, is of great wisdome: but he that is of an hastie minde, stirreth vp folly: for anger vpon iust cause is a good and holy thing, and was in our Saui­our Christ, Marke 3. 5. The Ephes. 4▪ 26. Apostle also saith, Be an­grie, but sinne not.

Secondly, When our anger being vpon iust cause, yet we passe measure, as 1. Sam. 25. 13, 33. Dauid did in the matter of Na­bal, or dwell too long vpon it; whereof wee haue a pre­cept, Ephes. 4. 6. That the Sunne goe not downe in our wrath.

The fruits of this kinde of peaceable disposition are notable: First, the preuenting of all occasions whereby Anger may be kindled: and for this cause, it is lawfull to make couenants with Infidels and Heathens, so farre as they tend onely for preseruation of peace; as Gen. 21. 23. Abra­ham, and after him, Isack Ge. 26. 28, 29. made with Abimelech, Gen. 31. 52. Iacob with Laban, and many other recorded in the Booke of God.

Secondly, The appeasing of it being kindled, whereof Abigal, in Dauids furie, giueth a worthy president, 1. Sam. 25. 18. &c.

It is wrought,

First, By ouer-passing some wants and infirmities in mens words or deeds: As, It is the Pro. 19. 11. glorie of a man to passe by an offence.

Secondly, By couering them with silence, and kee­ping secret the offence of our Neighbour, where Chri­stian loue doth not compell vs to disclose it: for Loue will 1. Pet. 4. 8. couer a multitude of sinnes. And the Wiseman tel­leth vs, He Pro. 17. 9. that couereth a transgression, seeketh Loue: But he that repeateth a matter, (by rubbing vp the memo­rie of it, when it is gone and past) doth separate a Prince: that is, maketh euen the greatest friends to fall out. The contrary whereof are complaints one of another; as that of the Pharises, Marke 7. 3. to our Sauiour Christ, against his Disciples, for eating bread with vnwashen hands. This vice Iude v. 16. Iude noteth in his Epistle, These are Complay­ners, &c.

Thirdly, By courteous answeres in word or deed: A soft Pro. 15. 1. answere putteth away wrath, but grieuous words stirre vp anger. Take Gedeon for an Iudg. 8. 1, 2, 3 Example, whose kinde speech and vsage pacified the fierce wrath of the Ephrai­mites. [Page 194] As on the other side we reade, 2. Sam. 19. 44. that the insolent and proud answere of the men of Iudah, cau­sed reuolt from the King, that followed in the next Chap­ter. The contraries are,

First, Bitternesse in speech taxed, Rom. 3. 14. Whose mouth is full of cursing and bitternesse.

Secondly, Brawling and chiding, as that of the E­phraimites, Iudg. 8. 1. Crying, which is an vnseemely lif­ting vp of the voyce, whereof we haue an Example, Acts 22. 23. As, They cryed and brake their Garments, and cast dust into the Ayre. And againe, Acts 23. 9. Then there was a great cry, and the Scribes on the Pharises part conten­ded, &c.

These three the Apostle hath altogether, Ephes. 4. 31. Let all bitternesse, and rage, and wrath, and crying, and euill speaking be taken from you.

Fourthly, Lowring, or frowning, as Gen. 4. 5. Kain, who being exceeding wroth, his countenance fell downe. So 1. Sam. 18. 9. Saul is said to eye (or looke a-squint vpon Psal. 10. 5. Da­uid.)

Fiftly, Snuffing: whereby Dauid painteth out a wicked man. He snuffeth, saith he, at all his Aduersaries. And in another Psal. 12. 5. place God is brought in, saying, For the desola­tion of the needie ones, for the mourning of the poore ones, I will vp now, saith IEHOVAH, and set at safetie him whom the wicked man snuffeth at.

The third step of a peaceable disposition is, suffering and patient to indure wrongs of wrongs patiently, lest they breake forth into further mischiefe. Take, saith IAMES, Iames 5. 10. for an example of suffering wrongs, and of long patience, the Prophets, &c. The contrary whereof, are grudges growing from impati­encie, though something or other haply keepe it from breaking sorth. Grudge Iames 5. 9. not one against another. Iude v. 16. These are Murmurers, or Grudgers, Complayners, &c.

Kindnesse, the other vertue, standeth in two things: Kindnesse, in a louing disposi­tion,

First, In a kinde and brotherly affection from one vnto [Page 195] another, in as much as wee are all the Creatures of one God, and the naturall children of one father, ADAM: Reioyce Rom. 12. 15. with them that reioyce, and weepe with them that weepe. They Amos 6, 5, 6. play vpon the Ʋiall, drinke in Basons of Wine, and anoynt themselues with the principall Oyntments, but are not grieued for the affliction of IOSEPH. The contrarie whereof is, Insulting ouer men in aduersitie; Thou Obad. v. 12. sheuldest not (saith the Prophet) haue seene the day of thy Brother, the day when he was made a stranger: Nei­ther shouldest thou haue beene glad at the children of Iudah, what time they perished, neither shouldest thou haue inlarged thy mouth in the day of Aduersitie.

Of this nature, are first derision and scorning, as it is said Gen. 21. 9. of the sonne of Hagar the Egyptian, that hee mocked Isack. Dauid in the Psalmes Psal. 69. 13. complayneth of it: They that sit in the Gate, talke of me, and the Drunkards sing of me. As if he should say, I am their common by­word. This derision is many times expressed by a scorn­full nodding of the head, They Mat. 27. 39. that passed by, rayled at him, nodding their heads, and saying, Thou that destroyest the Temple, &c. saue thy selfe.

Secondly, Railing with contemptuous termes, as Ra­ca, Mat. 5. 22. Foole.

Thirdly, Mocking and taunting our Brother, and making our selues merrie with him vpon his wants, ey­ther of minde or bodie: Thou Leuit. 19. 14. shalt not curse the deafe, nor put a stumbling blocke before the blinde. Cursed Deut. 27. 18. is he that maketh the Blinde goe out of the way: especially if it be for godlinesse sake; as the little children of the Ido­latrous Citie Bethel did vnto the Prophet, [...]. King. 2. 23. Ascend, Bald-pate, Ascend, Bald-pate.

Secondly, It standeth in three noble fruits that flow and helpful­nesse vnto o­ther. from this kinde of affection:

First, To pittie our Neighbour in his distresse, lending our helping hand vnto him, and ministring vnto him in his necessitie the comforts that God doth blesse vs with: [Page 196] If he be an hungrie, to giue him meate; if thirsty, to giue him drinke; if a stranger, to lodge him; if naked, to clothe him; if sicke, to visit him; if in Prison, to come vnto him: as these particulars are reckoned vp, Mat. 25. 35, 36. 1 Iohn 3. 17. For he that hath this Worlds goods, and seeing his brother in want, shutteth vp his bowels from him, how doth the loue of GOD dwell in him? Let Iob, a mirrour of all vertue, bee euer before our eyes, to stirre vs vp to this dutie, who Iob 31. 17, 19, 20. testi­fieth of himselfe, I ate not my morsell alone, but the fa­therlesse ate of it. If I saw one readie to perish for lacke of clothing, and a poore man that had nothing to couer him, his loynes blessed me: for he warmed himselfe by the fleece of my Lambes. For this cause, in the Law they were comman­ded, both before the Vintage or Haruest, to suffer the poore, for satisfying of his hunger, to gather Grapes, or plucke Eares of Corne, and in the Vintage to leaue an after-gathering for the poore. Of the first, you haue a Commandement, Deut. 23. 24, 25. When thou commest vn­to thy Neighbours Vineyard, then thou mayst eate Grapes at thy pleasure, as much as thou wilt, but thou shalt put none in thy vessell. When thou commest into thy Neighbours Corne, thou mayst plucke the Eares with thine hand, but thou shalt not mooue a Sickle to thy Neighbours Corne.

An Example thereof is extant, Mat. 12. 1. At that time IESVS went on a Sabbath Day through the Corne, and his Disciples were an hungry, and began to plucke the Eares of Corne, and eate.

Of the second, you haue a Commandement, Leuiti­cus 23. 22. When you reape the Haruest of your Land, thou shalt not rid cleane the corners of thy Field when thou rea­pest, neither shalt thou make any after-gathering of thy Har­uest, but shalt leaue them vnto the poore and to the stranger. I am IEHOVAH your GOD. An Example you haue, Ruth 2. 8. Then said BOAZ vnto RVTH, Hearest thou, my Daughter? Goe to none other Field, to gather, neither goe from hence, but abide here by my Maydens. The con­trarie [Page 197] whereof is Ex. 22. 21, 2 [...] vnmercifulnesse to the Stranger, Fa­therlesse, Widdowes, Poore, Impotent, &c. As,

First, In not paying the poore Labourer his wages, & that speedily, Thou Deut. 24. 14, 15. shalt not oppresse the hired poore, or needie one of thy Brethren, or of the stranger that is in thy Land. At his day shalt thou giue him his hyre, the Sunne shall not goe downe before he haue it. Behold, Iam. 5. 4. the hyre of the Workemen that haue reaped your Fields, which is kept a­way by you, cryeth, and their cryes are come vp vnto the eares of the Lord of Hosts.

Secondly, In not restoring the pledge of the poore, whereof wee haue a Law, Exod. 22. 26, 27. If thou take to pledge thy Neighbours garment, before the Sunne go downe thou shalt restore it to him.

Thirdly, In keeping from them such commodities, whereby their life should be sustayned: He Pro. 11. 26. that with­draweth Corne, the people will curse him: but a blessing shall be vpon the head of him that selleth his Corne.

To forgiue offences: Be Ephes. 4. 31. towards one another kinde, not onely forgiuing offences, full of compassion, forgiuing one another, as Christ also for­gaue vs; If Mat. 6. 14. you forgiue men their offences, so also will your heauenly Father forgiue you. This is it which wee are taught in the Lords Prayer, Forgiue vs our trespasses, as we forgiue them that trespasse against vs.

Thirdly, To ouercome euill with good. The contrarie but recom­pencing good for euill. is Reuenge, whereof Paul Rom. 12. 19, 20, 21. saith, Reuenge not your selues, beloued, but giue place to wrath: for it is written, Mine is vengeance, I will repay, saith the Lord. If therefore thine Enemy hunger, feed him: if he thirst, giue him drinke: for so doing, thou shalt heape coles of fire on his head. Be not o­uercome of that which is euill: but ouercome euill with good.

Not that by this Doctrine all going to Law is to bee condemned, or that we are to find fault with the execu­tion of Murderers and others, or with Warre leauied by Princes against Tyrants abroad, or Rebels at home. No: [Page 198] for to these purposes God hath erected the sacred and high estate of ciuill Magistrates, as wee haue shewed be­fore in the fift Commandement.

CHAP. XI.

THE seuenth Commandement requireth, Chastitie is, of the duties that touch the purity of one person, both soule and bodie; and that aswell in single life, as in the state of Marri­age, which God hath instituted for a remedie a­gainst vncleane­nesse. that wee bee chaste, and pure, in soule and bodie, 1. Thes 4. 3, 4, 5 Possessing our Ʋessell, as the Apostle willeth vs, in Holinesse and Honor, what estate soeuer wee bee in, whe­ther single life, or in the estate of holy Marriage.

I call the lawfull coniunction of a Anabaptists and Ni­colaitanes that would haue wiues to be com­mon. man and woman into one flesh: (for out of this estate of Matrimonie, there is no honest copulation, nor Mal. 2. 15. seed of God, as the Prophet termeth it.)

Holy Marriage, I say, First, for that it is a holy remedie, instituted of God for such as otherwise cannot containe to keepe their Vessell in honestie and honour, it being 1 Cor. 7. 9. better to marrie then to burne: wherefore for 1. Cor. 7. 2. auoyding of fornication, let euery man haue his Wife, and euery woman her husband, saith the Apostle. Againe, Heb. 13. 4. Marriage is honorable among all, or in all things, and the Bed vndefiled: But Whoremongers and Adulterers God will iudge.

Secondly, Because here especially that rule holdeth, which wee are to obserue in all duties whatsoeuer: That it be 1. Cor. 7. 39. in the Lord.

All sorts of men may The Papists that restrayne their Priests from Marriage, which notwithstanding (ridiculously) they make a Sacrament. indeed lawfully contract Matrimonie, neither is there any state or conditi­on of persons exempted from it: for as the disease is ge­nerall, [Page 199] so the remedie belongeth to them all: Therefore we are told, Marriage Heb. 13. 4. is honourable among all, and the Bed vndefiled. For 1. Cor. 7. 2. auoyding of Fornication, let euery man haue his Wife, and euery woman her Husband: yet I adde in the third place Lawfull coniunction, to shew that it must be betweene such persons, as by no degree of Consanguinitie or Affinitie are prohibited to contract it, which to doe is Incest.

Those degrees you haue all reckoned, Leuit. 18. and are these that follow:

The Leuit. 18. Verse 7, 8. Sonne to marrie the Mother, or the Stepmo­ther: The 9. Brother, the Sister of the whole or the halfe bloud, & whether borne in lawful wedlock or otherwise.

The 10. Father, his Sonnes Daughter, or his Daugh­ters Daughter; the Sonne 11. to marrie the Daughter of his Father, borne by his Stepmother:

One 12, 13. to marrie his Aunt being his Father or his Mothers Sister, or to 14. marrie his Vncles Wife:

The Father 15. to marrie his Sonnes Wife:

The 16. Brother to marrie his Brothers Wife:

A 17. Man to marrie his Wiues Daughter, or his Wiues Sonnes Daughter, or his Wiues Daughters Daughter.

All which degrees are in like sort, and by the same analogie and proportion forbidden to the Woman: and in the right line either ascending or descending, the same prohibition reacheth in a manner infinitely.

All which Rules are perpetuall, not for the Iewes one­ly confirmed by the Law of Nature: for the breach of this common honestie is reckoned Le. 18. 27, 28 amongst those abo­minations, for which the Land of Canaan did vomit vp her Inhabitants.

In the fourth place, I say, a man The defenders of Polygamie. and a woman, because Marriage is betweene two, Euery 1. Cor. 7. 2. man to haue his proper Wife, and euery woman her proper Husband.

Two Mat. 19. 5. (saith our Sauiour) shall be one flesh.

The contrarie whereof is Polygamie, that is, the ha­uing of moe Wiues then one at once: which, howsoe­uer it pleased God for a time to tolerate in the Iewes, and in the Patriarkes, before them, for the increase of the World, but principally of his Church; yet was al­wayes a corruption of holy Marriage and vnlawfull (without speciall dispensation from God himselfe:) for

First, God Gen. [...]. 22. in the first institution of holy Marriage, coupled together but one man and one woman, Adam and Eue, and created onely two from whom all Man­kinde should come; when yet all other spirits were his also, as the Prophet disputeth, Mal. 2. 15. This reason our Sauiour yeeldeth, Mat. 19. 4. Haue yee not read, that he which made from the beginning, made them one male, and one female?

Secondly, Hereby there commeth a seed of God, or a holy seed acceptable vnto him, in the restraint of all ro­uing lusts: for Mal. 2. 15. why made he one? Because hee sought a seed of God, saith the same Prophet.

Thirdly, The words of the Law rightly vnderstood, are expressed, Leuit. 18. 18. Thou shalt not take one Wife to another to vexe her, &c.

Lastly, If a man may measure the childes goodnesse, by the Fathers vertues, the first Polygamist and corrupter (this way) of Gods Ordinance, was Gen. 4. 19. Lamech, a vile wretch, of the posterity of wicked Cain.

Fiftly, I say, Into one flesh; For that by Marriage those that were two before, are now become but one. So was the first institution, Genesis 2. 24. They shall bee one flesh. And Matthew 19. 5. Our Sauiour according­ly concludeth, Wherefore they are no more two, but one flesh.

Whereof it followeth, that Marriage is a perpetuall bond, so as Whosoeuer Mat. 19. 9. putteth away his Wife, except [Page 201] it be for fornication, and marryeth another, committeth adulterie: and he that marrieth her so put away, commit­teth adultery.

Howbeit, if one of the The Popish Bygamy, which accounteth him to haue two Wiues that marryeth againe, after the first Marriage dis­solued, or hath marryed a Widdow. parties dye, the other then is at libertie to marrie againe: For the 1. Cor. 7. 39. woman is bound by the Law as long as her Hus­band liueth: but if her Hus­band dye, she is free to marrie whom she will.

Lastly, concerning Marriage, this one thing is to bee added, that it is conuenient that a solemne contract of the parties married should goe before.

By contract, I meane a promise of both the parties to marrie the one with the other, if in the meane time there appeare no iust cause to the contrarie: where­by it is easie to discerne, what is the right vse and end of a contract, namely, that before that indissoluble knot doe come, the parties may thorowly acquaint themselues together, that so any lawfull impediment to hinder their meeting, may in time be discouered, before it proceed further; and this is conuenient;

First, Because it is warranted by the example of Gods Children As may bee seene, Deut. 22. 23. Mat. 1. 10. in all times, and by the light of Nature a­mong the very Heathen.

Secondly, God himselfe approueth it, in prouiding for the chastitie of a woman so contracted, no otherwise then as if shee were his wedded Wife; that he Deut. 22. 23, 24. which lyeth with her, shall dye the death.

The contraries of this puritie, which hitherto haue beene spoken of, are

First, Inward and in the minde, the lusts of 1. Cor. 7. 9. It is better to marry, then to burne. concu­piscence, as the Apostle doth oppose them, 1. Thess. 4. 5. Let euery man know how to possesse his vessell in holinesse and honour, not in the lusts of concupiscence, as the Gentiles that know not God: Which lusts of concupiscence else-where [Page 202] he calleth burning, for that thereby godly motions as with fire are burnt vp and consumed. Of these, Christ speaketh, Mat. 5. 28. Whosoeuer looketh vpon a woman, to lust after her, hath alreadie committed adultery with her in his heart.

Secondly, All bodily pollution and vncleannesse, as the sinne of Onan, for which the Lord slue him, Genesis 38. 8. The like whereof is that, Deut. 23. 10, 11. when it commeth from immoderate dyet or vnchaste thoughts.

More particularly is condemned all vnlawfull copula­tion in the seuerall kindes thereof; Buggerie, Adulterie, Fornication.

Buggerie (a sinne not to be named) is a copulation a­gainst nature, whether with beasts, dishonouring our owne Sexe, or of men or women in the same Sexe com­mitting filthinesse: Thou Leuit. 18. 23, 24. shalt not lye with a male, as a man lyeth with a woman, that is abomination. Thou shalt not lye with any Beast, to pollute thy selfe therewith. Neither shall a woman stand before a Beast, to lye with it; that is con­fusion. Cursed Deut. 28. 21. be hee that lyeth with any Beast. For this Rom. 1. 26. 27. cause, God deliuered them vp into dishonorable lusts; for euen the Females changed the naturall vse, into that which is con­trarie to nature: likewise also the Males, leauing the natu­rall vse of the Female, burned in their desire one vnto ano­ther, Males with Males committing filthinesse.

This was the sinne of Sodome: Gen. 19. 5. Bring forth the men vnto vs, that we may know them.

The other two are Adulterie and Fornication.

Adulterie, when one or both are marrryed to another.

Fornication, when two vnmarryed persons commit it: Of both which, the Apostle saith, Heb. 13. 4. Whoremongers and Adulterers God will iudge. The Gal. 5. 19. workes of the flesh are Adulterie, Fornication, &c. And our Sauiour, Mat. 15. 19, 20. Out of the heart come Adulteries, Fornications, &c. These are the things that defile a man. And here, if in any of these, force be vsed, it is called Rape, and maketh the [Page 203] sinne more haynous. But the partie Deut. 22. 26, 27. forced, is to bee held guiltlesse.

There bee two especiall meanes both to set and to The two pre­seruatiues of Chastitie, are Modestie and Temperance. Modestie, which keepeth a comely shamefastnesse in words, hold vs in the puritie both of soule and bodie, whether we be sole or marryed; Modestie and Temperance.

Modestie is that, which keepeth a comelinesse and decencie in things.

First, Our words to bee modest and shamefast, euen when wee speake of things that sinne hath made shame­full, as we see the Holy Ghost euery where to doe Gen. 4. 1. ADAM knew EVE his Wife. Gen. 29. 22. Hee tooke LEAH, and brought her vnto IACOB, who went in vnto her. 1. Sam 24. 3. SAVL went to couer his feet. The con­trarie whereof are,

First, Lewd speeches, and much noyse; whereby Salo­mon describeth the vnchaste woman, Pro. 7. 11. and 9. 13 Secondly, filthie speeches: whither referre Loue-Songs, amarous Bookes, filthy Ballads, Enterludes, &c. com­prehended vnder the name of filthinesse, foolish speaking, and iesting, which are not things comely, Ephes. 5. 34.

Secondly, Our eyes and countenance to bee chaste, Countenance, making, as Iob Iob 31. 1. did, a couenant with our eyes, not to looke vpon a Mayde. The contrarie whereof is

First, a whorish Pro. 7. 31. countenance.

Secondly, Eyes, which the Apostle 2. Pet. 2. 14. calleth full of Adulterie, feeding them either with anothers beautie, (whereof our Sauiour saith, Mat. 5. 28. He that looketh vpon a wo­man, to lust after her, hath alreadie committed adulterie with her in his heart) or with wanton Pictures, Lasciuious re­presentations of Loue-matters in Playes and Comedies, &c. for all which, the Rule of the Apostle is generall, Abstayne 1. Thess. 5. 21. from euery euill shew.

Thirdly, Our eares to delight to heare honest things. The contrarie whereof is, when they delight in that which is filthie and vncleane.

Fourthly, Our hands and all our parts to bee instru­ments [Page 204] of holinesse. The contrarie whereof is, the rea­ching of them forth to any filthy and vnseemely Act, as in that mentioned, Deut. 25. 11, 12.

Fiftly, Our whole gesture to be sober and good. Con­trarie Gesture, whereunto, is wanton dancing, and all other effe­minate gesture and behauiour: which wantonnesse, Paul Gal. 5. 19. maketh a worke of the flesh. The Esay 3. 16. Prophet Esay in his third Chapter, doth notably expresse this sinne: Be­cause the Daughters of Sion are lostie, and walke with a stret­ched out Necke, twinkling with their eyes, continually min­cing it as they goe, and keeping pace with their feet: there­fore the Lord will make bald, &c.

Sixthly, Our Apparell to be sober and comely, such Tit. 2. 3. as Apparell, becommeth Saints. The contrarie whereof is, too curious trimming and decking of our selues, forbidden euen vn­to women: who yet (it may bee thought) for the plea­sing of their Husbands, might of all other best vse it. Therefore the Apostle 1. Pet. 3. 3. saith, Whose trimming let it not be that outward trimminig of frizzling of haire, putting of golden things about them, or putting on of apparell, but the hidden man, &c. Likewise 1. Tim. 2 9, 10. also women, let them adorne themselues in modest garments with shamefastnesse and sobri­etie, not with frizzling, siluer things, or gold, or pearles, or costly apparell. But (which beseemeth women professing godli­nesse) with good workes.

Secondly, Whorish, riotous and lasciuious apparell, such as the Prophet taxeth, Esay 3. 18. By this note, Sa­lomon Pro. 7. 11. in his Prouerbs painteth out an Harlot: A wo­man came forth to meete him in whorish attyre. The comeli­nesse to be obserued in apparell, standeth in these foure things.

First, That it bee according to our sexe, where Deut. 22. 5. the man wearing womans apparell, or the woman, mans, is condemned, as being both an abomination to the Lord.

Secondly, That it bee fitting to our Age: for which cause the Apostle Titus 2. 3. willeth the elder women to goe in long [Page 205] garments, Titus 2. 3. and 1. Sam. 13. 18. the Holy Ghost noteth, that young Virgins, the Kings Daughters, were wont to goe in a Gowne of diuers colours. Such a one Iacob made for Ioseph, being a childe of seuenteene yeeres of age, Gen. 37. 31.

Thirdly, That it bee agreeable to the custome of the place where we liue. Contrarie whereunto is new-fan­gled apparell, against which Zophanie the Prophet thun­dereth, I Sophon. 1. 18. will visit the Princes, and the Kings sonnes, and all that clothe themselues with strange garments, after the manner of forraine Countries and Nations.

Fourthly, That it be according to our place and cal­ling: They Math. 11. 8. and other things. that weare soft rayment, are in Kings houses. Some other point, of modestie may be noted; as to haue a regard of shamefastnes, euen in that case which the Law of God prouideth for, Deut. 23. 12, 13. But that and whatsoeuer else, may not vnfitly be reduced vnder some of the former heads.

Temperance is a moderate and a sober vse of lawfull Temperance, which is a mo­derate and sober vse of lawfull Pleasures, especially in meates and drinkes, pleasures, especially in Meates and Drinks, and in mar­riage matters. In meates and drinks:

First, By abstinence and fasting oftentimes, whereunto the Apostle by his example doth inuite vs, 1. Cor. 9. 27. But I beate downe my Body, and bring it into subiection, lest by any meanes, after that I haue preached to others, I my selfe should be reprooued. The contrary whereof is, to fill the gorge euery day, as the rich Luk. 16. 19. man did in the Gospell.

Secondly, By a moderate and sober diet, so as the body may receiue strength, and be more fresh and liuely to per­forme the actions of godlines: Take Luk. 21. 34. heede to your selues, lest at any time your hearts bee oppressed with surfeting and drunkennesse, and cares of this life, and lest that day c [...]me on you vnawares. Prou. 23. 29. 30. To whom is woe, &c? Euen to them that tar­rie long at the Wine, to them that goe seeke mixt wine. Prou. 25. 16, If thou haue found hony, eate that is sufficient for thee, lest thou be ouerfull & vomit it. It Prou. 31. 4. is not for Kings, O LEMVEL: [Page 206] it is not for Kings to drinke wine, nor for Princes to drinke strong drinke. The contrary whereof is first, Gluttonie and Fulnes of bread, one of the Sinnes of Sodome, Ezech. 16. 49. whereof the Apostle hath a commandement, Rom. 13. 13. Walke honestly as in the day, not in Gluttony and Drunkennesse, &c.

Secondly, Too much daintinesse for the quality and va­rietie of fare, especially of those meates and drinks which prouoke most vnto the Sinne of vncleannesse. This the same rich man is taxed with, That he Luk. 16. 19. was clothed in Purple and fine Linnen, and fared well and diliciously euery day. Salomon Prou. 23. 1, 2, 3 in his wisdome giueth vs a rule to bridle our vntemperate desires this way: When thou sittest to eate with a Ruler, consider diligently what is before thee, and put thy knife to thy throte, if thou be a man giuen to the appe­tite. Be not desirous of his dainty meates: for it is a deceiue­able meate. Howbeit this is not so strictly to be taken, but that eyther for the wel-comming of a friend, or for our owne refreshing, we may, and it is sometimes lawfull to furnish our Table with store and variety of dishes: as Gen. 21. 8. Abraham made a great feast that day Isack was weaned: and in the vse of marriage. so did Leui Luk. 5. 29. to our Sauiour Christ, inuiting withall (for his better entertainement) a great number of guests to beare him companie. The Psal. 104. 15. Psalmist also noteth, that Forbidding to marry, and com­manding to ab­stain from meats, which God hath created to be re­ceiued with gi­uing thanks, of them which be­leeue and know the Truth. For euery creature of God is good, and nothing ought to he refused, if the receiued with thanksgiuing. God of his bountie giueth vs not onely bread or meate, that strengtheneth the heart of man, but wine to cheere it vp, and to make his face shine more then with oyle.

Wherefore Marie, at the Supper was made vnto Christ in Bethania, is Ioh. 12, 2. 3. recorded to haue taken a pound of oyntment of spikenard very costly, and to haue anoynted Iesus feete, that all the house was filled with the sauour of the oyntment.

Temperance in marriage-matters is, when we vse it soberly and with seemelinesse, rather to suppresse, then to satisfie the flesh, which is one part of the 1. Thes. 4. 4. possessing of our vessell in holines and honor. For this cause it is, that the Apostle 1. Tim. 434. teacheth vs, our marriages and the liberty that God hath giuen vs therein, are to be sanctified by prayer [Page 207] and thankesgiuing. The contrary whereof among other, is, that forbidden in the Law, Leuit. 18. 19. and reckoned vp as one of those sinnes that bring Gods heauie wrath, Ezech. 18. 16.

CHAP. XII.

THE three Commaundements following, Those that re­spect the good things belonging to the person, are vprightnes and contentednes: Vprightnes is, to hold a lawfull course in dealing about them, and slandeth in right and truth. concerne one common subiect or matter which they all bend vnto, that is to say, the outward good things of this present life, of what nature soeuer the same be; Lands, Possessions, Goods, Good name, Credit, or the like: wherein, because the greatest part of our life is spent, in tumbling and tossing about them, it hath pleased the wisdome of God to allot vnto them three Commande­ments, as men for the most part three manner of wayes offend in them, comprehended by Iohn the Baptist in one Verse, Luke 3. 14. in his answere to the Souldiers, Shake no man (in his estate, by pilling, polling, rapine, or other violence,) nor circumuent by guile, and be content with your wages.

The two former (which are the neerer in affinitie) Da­uid hath twice in Psal. 111. 7, 8. one Psalme, in two seuerall Phra­ses applyed vnto God. First, in the Phrase of [...] Truth (or Faithfulnesse) and Iudgement: then, by [...] Truth (or Faithfulnesse) and Rightnesse.

The first of those three wayes, wherein men so offend, Right, which is in dealing iustly. is, by meere wrong, forbidden in the eighth Comman­dement; whether the same haue force and violence ioy­ned with it: in which case, the difference betweene this and the Commandement following, is easie to be discer­ned: or though it be without force and violence, yet by [Page 208] meere wrong and iniurie without colourable shewes and shifts, or other disguisings to hide it by; whereby it is also distinguished from the ninth Commandement, though the difference in this point lyeth not so plaine.

In the eighth therefore we are The Anabaptistical com­munitie of goods. commanded. First, To deale vp­rightly and iustly in all things concerning goods, both for the meanes of comming by them, and in the vsing of them. Wherefore our Sauiour, Mat. 23. 22. noteth out this Commandement, by the name of iudgement or right, in doing that which is iust and equall betweene man and man, as the word [...] ( Iudge­ment) in the Hebrew Phrase doth signifie. And Dauid doth so interpret it, Psal. 111. where that which in the se­uenth Verse hee calleth Iudgement, in the next Verse he calleth Rightnesse (or Equitie, as wee commonly translate it.) The contrarie whereof is meere wrong, in such sort as before was opened.

The lawfull meanes of comming by goods, is double, First, Lawfull purchase, as Ge. 23. 14, 15 Both for the meanes of comming by them: That it bee by lawfull pur­chase, Abraham purchased of Ephron the Field and caue of Macpela, for the full value that it was worth, which Ephron himselfe had set: And Dauid 1. Chron. 21. 22, 23, 24, 25. or Descent. bought of ORNAN the threshing floore, to build an Altar to IEHOVAH for sufficient money.

Secondly, Descent, when by course of Inheritance it is cast vpon vs; whereof we haue a Law: Le. 25. 45, 46 Of the chil­dren of the strangers that are soiourners among you, of them shall you buy and of their Families that are with you, whichthey beget in your Land. These shall be your possession. So ye shall take them as inheritance for your children after you, to possesse them by inheritance; ye shall vse their labours for e­uer. When Num. 27 8, 9, 10, 11. a man dyeth, and hath no sonne, ye shall trans­ferre his inheritance▪ to his Daughter: and if hee haue no Daughter, ye shall giue his possession to his brethren: and if he haue no brethren, ye shall giue his possessions to his fathers brethren: and if his father haue no brethren, then shall you [Page 209] giue hi [...] possession to his Kinsman, the next vnto him of his Family, and he shall inherit it. The contrarie to these two are,

First Theft: He Ephes. 4. 28. that stealeth, let him steale no more, but rather let him labour, &c. The speciall kinds of these, are Sacriledge, when it is of things consecrated to God; in which sort Iosh. 7. 7. &c. Achan offended. And of this the Wise­man Pro. 20. 25. speaketh: It is a snare for a man to deuoure that which is sanctified▪ and after vowes to inquire. Robberie by the high-way: The companie Hosh. 6. 8, 9. of Priests is like vnto Troopes that waite for one by the high-way side. Piracie vpon the Sea: Burglarie in the night, breaking of houses, &c. If Exod. 22. 1. a Thiefe bee found breaking vp, and bee smitten that he dye, no bloud shall be shed for him. Stealing mens seruants or children: which sinne the Apostle 1. Tim. 1. 10. wrap­peth vp in the number of those things that are contrarie to wholesome Doctrine: filching, or pilfering the least Pinne or Point.

Secondly, Oppression: But Esay 3. 14, 15 yee haue eaten vp the Vineyard; the spoyle of the poore is in your houses. What ayle ye, that ye beat my people to pieces, and grinde the faces of the poore?

Thirdly, Extortion: as Luke 3. 14. Souldiers not content with their wages, Counsellors with their Fees, &c.

This was the sinne of Elies sonnes▪ of whom it is said, 1. Sam. 2. 12, 13, 14, 15, 16, 17 Now the sonnes of ELI were wicked men, and knew not IEHOVAH: For the Priests custome towards the people was this; when any man offered Sacrifice, the Priests Boy came while the flesh was a seething, and a flesh-hooke with three teeth in his hand, and thrust it into the Kettle, or into the Caldron, or into the Pan, or into the Pot: all that the flesh-hooke brought vp, the Priest tooke vp for himselfe. Thus they did vnto all the Israelites that came thither to Shiloh; yea, be­fore they burnt the fat, the Priests Boy came and said to the man that offered, Giue me flesh to roste for the Priest: for he will not haue sodden flesh of thee, but raw. And if any man [Page 210] said vnto him, Let them burne the fat according to the cu­stome, then take as much as thine heart desireth: then he would answere, No, but thou shalt giue it now; and if thou wilt not, I will take it by force. Therefore the sinne of the young men was very great before IEHOVAH: for men ab­horred the offering of IEHOVAH.

Fourthly, All iniurious & wrōgful dealing in matter of contract, buying and selling, and such like: As first, exces­siue prices of things, not obseruing a proportion and e­qualitie in the contract, to be according to the need and profit of the buyer, as the Law doth specially prouide: When Leuit. 25. 14, 15, 16. thou sellest ought to thy Neighbour, or buyest at thy Neighbours hand, ye shall not oppresse one another: But accor­ding to the number of yeeres after the Iubile, thou shalt buy of thy Neighbour: also according to the number of yeeres, thou shalt increase the price thereof, and according to the few­nesse of yeeres thou shalt abate the price of it: for according to the number of increases doth he sell vnto thee.

Secondly, Vsury condemned, Psal. 15. 5. He that gi­ueth not his money to vsurie. And hereof also there is a Law, Exod. 22. 25. If thou lend money vnto my people; that is, to the poore with thee, thou shalt not bee as a Ʋsurer vnto him; ye shall not oppresse him with Vsurie.

Thirdly, Monopolies, Ingrossing, Fore-stalling, &c. Esay 5. 8. Woe to them that ioyne house to house, and field to field, till there be no more place, that you may be made the onely dwel­lers in the middest of the Land.

The lawfull vse stands in two things; Frugalitie and And in the vse of them to doe it frugally, Liberalitie.

Frugalitie, I call a keeping together of that which God hath giuen vs, for the better bestowing of it, to good and profitable vses, that 2. Cor. 8. 14. our abundance may sup­ply other mens wants, as the Apostle speaketh. Our Saui­our in his owne example doth herein goe before vs, when he biddeth, Iohn 6. 12. Gather together the fragments, that nothing [Page 211] be lost. Which Lesson Iudas the Traytor had learned of his Master, though hee vsed it but ill-fauouredly, as an Hypocrite, to serue his owne turne: To what end, saith Mat. 26. 8, 9. he, is this waste? for this oyntment might haue beene sold for much, and giuen to the poore. The contrarie is,

First, Vnnecessarie and causlesse suretiship. He Pro. 11. 15. shall certainly be crushed, that is suretie for a stranger: But he that hateth sureties, is safe. Be Pro. 22. 26. not thou of them that clap hands, of them that are suretie for Debts.

Secondly, In wastfulnesse: when a man in dyet, appa­rell, furniture of his house, building, or such like, go­eth beyond his degree or calling: He Pro. 21. 17. shall be a poore man, that loueth i [...]llitie; he that loueth wine and oyntment, shall not be rich.

Liberalitie is a cheerful communicating of our goods, and liberally, by a cheereful communica­ting of them all both in gi­uing and len­ding. by giuing or lending as the case requireth: Communicate Rom. 12▪ 13. to the necessities of the Saints. If Leuit. 25. 35. thy brother bee impo­uerished and fallen in decay with thee, thou shalt releeue him. The Psal. 37. 19. righteous man is mercifull and giueth. Lend, Luk. 6. 34, 35. loo­king for nothing thereof againe: that is to say, though it be with losse of the principal: wherfore these works of bene­ficence are in the Scriptures called Pro. 11. 18. 2. Cor. 8. 9. Iustice: for then doth God in thy brothers necessitie make him in right the owner of thy goodst, and thee onely the Steward and Distributer. So saih SALOMON, Hold Pro. 3. 27, 28 not backe goods from the owners thereof: meaning those that haue need of it. When it is in the power of thine hands to doe them good, say not vnto thy Neighbour, Goe, and come againe tomorrow, I will giue thee, if thou now haue it. For this cause the Rom. 15. 27. Apostle telleth the Romanes, that albe­it the Macedonians Almes, which they bestowed vpon the poore Saints at Ierusalem, were voluntary and free, yet it was such, as by the Law of brotherly loue they did owe, and were debtors of vnto them. And to this dutie of liberalitie we are the rather to bee incouraged, by that which our Sauiour is reported to haue Acts 20. 3 [...] ▪ had as [Page 212] a common saying in his mouth, It is a more blessed thing to giue, then to receiue.

One speciall branch of this well imploying of our One branch whereof is Hospitalitie. goods, is Hospitalitie. Therefore it followeth in that place, Rom. 12. 13. Follow after Hospitalitie. And 1. Pet. 4. 9. Peter saith, Be harbarous one vnto another without grudging. The contrary is Niggardlinesse: He Pro. 11. 24. that spareth more then is meet, it onely sorteth to pouertie.

CHAP. XIII.

THE second way that men offend in the Truth, which is in dealing faith­fully. things of this life, is, by falshood, fraud, deceit, subtiltie, cunning shifts and de­uices, which is forbidden in the ninth Commandement.

To vnderstand that Commandement, as commonly men doe, of our Neighbours good name and credit, not of his outward goods, as if those were spoken of onely in the eight, is too much to straighten the bounds of this Commandement; and, in mine opini­on, faulteth two manner of wayes: for first, the greater and weighter Commandement should so come behinde, A Pro. 22. 1, 2. good name being more to be desired then great riches.

Secondly, The words, Thou shalt not beare false wit­nesse, are borrowed words, taken from the Courts of Iustice, where Lands and Possessions doe oftener come in question, then mens names and credits; and there­fore cannot, without violence, bee restrayned to the Letter.

The ninth Cōmandement then would haue vs to deale truly and sincerely in all things concerning goods, whe­ther ones outward estate and worldly riches, or his name [Page 213] and credit. Our Sauiour, Mat. 23. 22. calleth it Faith­fulnesse, or Faith: meaning truth and constancie both in our words, and in all our bargaines and agreements, which Psal. 15. 2, 16. is made one speciall note of him that shall dwell in the Tabernacle of the Lord, that he speaketh the truth as it is in his heart. The [...] Hebrew word whereby Dauid setteth it forth, Psal. 111. 7, 8. signifieth indifferently Faithfulnesse or Truth. The contrary where­of is all kind of falsitie, namely,

First, Open vntruth or Lyes: Therefore Ephes. 4. 25. putting Their errour, that hold offi­cious or sporting lyes, as they call them, to be lawfull: all which the Apostle heere condemneth, and are all of them contrarie to the nature of God, (to whose I­mage wee ought in euery thing to be conformed) who is the God of Truth, Psal. 31. 6. Neither ought any pretence of doing good vnto our Neigh­bour, draw vs to any officious lye, seeing the rule of the Apo­stle is generall, Not to doe euill, that good may come thereof, Ro. 3. 8. And those holy men and women that this way haue offended, it is their faith, not their lying (which through infirmitie they fell into) that the Spirit of God so much commendeth. away lying, speake the truth euery one with his Neigh­bour: for we are one anothers members.

Secondly, Fraud and deceit: DAVID, Psal. 10. 1, 7. ioyneth them toge­ther: Hee shall not dwell in mine house, that dealeth deceitfully: he that speaketh lyes, shall not remayne in my sight.

Speciall vertues to bee As, Prudence in iudging a­right; reckoned in this part, you haue two; prudence and simplicitie: which goodly mixture our Sauiour Mat. 10. 16. re­quireth of all that are his: Be wise as Serpents, and inno­cent (or simple) as Doues. And the Rom. 16. 19. Apostle to the Ro­manes: I would haue you wise in that that is good, and harmelesse in that which is euill.

Prudence is a vertue, to discerne and iudge of things aright, whereunto wee attayne by searching out the things which it behooueth vs to know, as Iob Iob 29. 16. did. The contrary whereof is that, which the Psal. 82. 5. Psalmist repre­hendeth [Page 214] in Iudges and Rulers of the Earth, When these men know not, nor giue themselues to vnderstand, but walke in darknesse, all the foundations of the Earth are mooued.

Simplicitie is, to deale sincerely in the things wee dis­cerne Simplicitie in speaking and doing the truth; and iudge of.

And this hath vnder it two other branches:

First, Speaking and performing the truth: These Zach. 8. 16. are the things which you should doe: speake the truth euery one to his fellow, and let iudgement of truth and peace iudge in your gates. The contrarie whereof is,

First, Euery vniust sentence: When Amos 5. 6, 7. men turne iudge­ment into Wormewood, as the Prophet speaketh.

Secondly, Briberie: Giuing sentence for reward: Thy Esay 1. 25. Princes are rebellious, and compainons of Theeues: euery one loueth gifts, and followeth after rewards: they iudge not the Fatherlesse, neither doth the Widdowes cause come before them. Where, though the sentence bee iust and vpright, yet taking of rewards is wicked, when men doe not Iu­stice for Iustice sake. To this first branch certaine speciall vertues doe also belong: some whereof are in the things that concerne ones good name; some in those that con­cerne worldly goods.

In the things that concerne ones good name: To ac­knowledge the goodnesse that is in him, and to speake of it with a loue and liking of that they doe. So doth PAVL, 2. Cor. 9. 2. For I know your readinesse, whereof I boast to the Macedonians, telling them that Achaia is fur­nished a yeere since. Wherein notwithstanding wee must take heed, that our loue and liking of the partie draw vs not to an allowance or winking at his faults, no more then the Holy Ghost doth in the due commendation of the most choice and excellent men: as of DAVID: He 1. King. 15. 5. did right in the eyes of IEHOVAH, and departed not from any thing that he commanded him all the daies of his life, saue only in the matter of VRIAH the Hittite: and of IO­THAM, He 2. Chr [...]. 27. 2. did vprightly in the eyes of IEHOVAH▪ [Page 215] according to all that his father did, onely he entred not into the Temple of IEHOVAH, but the people did yet corrupt themselues. The contrarie is,

First, A humour of speaking euill of men, which the Apostle would haue all to take heed of.

Secondly, Slandering or open forging of tales, or pri­uie deuising of them, fayning or adding any thing to them: Thou Leuit. 19. 16. shalt not walke about with Tales among the people. Prou. 26. 20. Without wood the fire is quenched, and without a Tale-bearer strife ceaseth. And againe, Verse 22. The words of a Tale-bearer are as flatterings, and they goe downe into the bowels of the belly. Rom. 1. 29. 30. Among the sinnes that naturally sticke vnto vs, are reckoned Whisperers, Tale-bearers, &c. And the 2. Cor. 12. 20. Apostle saith, Let there not be strife, &c. backbyting, whispering, &c. among you. Whither belongeth all wrongfull accusation, whe­ther vtterly false, as that of the two wicked men against 1. Kin. 21. 12. Naboth, relating the bare words, but not the sence and meaning: wherein the two Mat. 26. 60, 91. Witnesses that testi­fied our Sauiour Christ should say, I can destroy the Tem­ple of God, and rayse it vp in three dayes, are said to bee false Witnesses: for Iohn 2. 21. he spake of the Temple of his bodie.

Or lastly, accusing of a truth, with an intent to hurt: for it was a truth, that 2. Sam. 22. 9. Doeg told of Dauids comming to Abimelech, and his asking counsel for him of the Lord, and giuing him victuals and other things: yet because his end was wicked and naught, iustly doth the Spirit of God say of him; Ps. 52. 2. 3, 4. Thy tongue imagineth mischiefe, and is like a sharpe Rasor that cutteth deceitfully. Thou doest Loue euill more then good, and lies more then to speake truth.

Thirdly, Receiuing tales we heare of others, or euill reports that are cast abroad by whisperers, talebarers, &c. Thou Exod. 23. 1. shalt not receiue a false tale, nor put thine hand with the wicked, to heare false witnesse. Wherefore Dauid 1. Sam. 24. 10. wor­thily chargeth SAVL, Wherefore giuest thou an eare to mens wordes that say, Behold, DAVID seeketh euill against thee? [Page 216] And Salomon Prou. 25. 23. in his Prouerbes saith, that as the North wind driueth away the rayne, so doth an angrie countenance a Slandering tongue.

Fourthly, Babbling talke, which the Apostle 1. Tim. 5. 13. repre­hendeth in certaine young women, that were not onely idle, but also Prattlers and busibodies, speaking things which are not comely.

Fiftly, Flattery, praysing one aboue that we know in him. He Prou. 27. 14. that prayseth his friend with a loud voice, rising earely in the morning, it shalbe accounted vnto him as a curse. With faire Rom. 16. 18. speech and flattering they deceiue the hearts of the simple.

Sixtly, Foolish and arrogant boasting: Let another praise thee (saith Prou. 27. 2. the wiseman) and not thine owne mouth.

Seuenthly, Dissembling: when men say one thing, and meane another, Psal. 82. 3. speake peace with their friends, but mischiefe is in their heart.

The vertue occupied in the things that concerne worldly goods, is plaine & sincere dealing. The contrary whereof is all deceit in bargaining, buying, and selling: Whereof the wiseman saith, The Prou. 12. 17. deceitfull man shall not roste that he taketh in hunting.

Of this kind are selling countrefeit for good, as Cop­per for Gold, and mingling any wares bad, with good, making shew onely of the good: Heare Amos. 8. 4, 5, 6 ye this, yee that swallow vp the poore, saying, When will the new Moneth be gone, &c. that we may sell the refuse of the wheate?

Also, When the buyer concealeth the goodnes of the thing, or the seller the fault, and blindfoldeth the truth with counterfeit speech; It Prou. 20. 14. is naught, it is naught, sayth the buyer, but when he is gone apart, he bosteth.

Thirdly, False waights and measures: Thou Deut. 25. 13, 14. shalt not haue in thy bag two manner of waights, a great and a small, but thou shalt haue a iust and a right waight; a perfect and a iust measure shalt thou haue. Ye Leuit. 3. 35, 36. shall not doe vniustly in [Page 217] iudgement, in line, in waight or in measure. Ye shall haue iust ballances, true waights, a true Epha, & a true Hin. Heare Amos. 8. 4. this, ye which make the Epha small, and the Shekell great, and fal­sifie the waights by deceit, Mica. 6. 11. shal I iustifie the wicked ballances, and the Bag of deceitfull waights?

Secondly, Remoouing ancient bounds, to encroche vpon other mens possessions: Prou. 22. [...]8. Thou shalt not remooue the ancient bounds which thy fathers haue made. Hosh. 5. 10. The Princes of IVDAH are like them that remooue the bound: Therefore will I powre out my wrath vpon them like water.

Thirdly, Fraudulent with-holding of things found, if the Owner may be heard of, Likewise, of things lent, pawned or pledged: Deut. 22. 1, 2, 3. Thou shalt not see thy brothers Oxe nor his Sheepe goe astray, and conceale thy selfe from them, but shalt bring them againe vnto thy Brother. And if thy brother be not neere vnto thee, or if thou know him not, thou shalt bring it into thine house, and it shall remaine with thee vntil thy brother seeke after it. Then shalt thou deliuer it to him againe. In like manner shalt thou doe with his Asse, and so shalt thou doe with his rayment, and shalt so doe with all lost things of thy brother, which he hath lost: if thou hast found them, thou maiest not conceale thy selfe. Psal. 37. 21. The wicked (saith DAVID) borroweth, and payeth not againe: but the righ­teous is mercifull and giueth. In Ezech. 18. 7. EZECHIEL it is made one note of a righteous man, that he hath restored the pledge to his debtor.

Fourthly, Gaming, and all vnlawfull Trades that ey­ther make gaine of things naught and vnprofitable for the Church or Common-wealth, as the trash or Mer­chandize mentioned, Reuel. 18. 11, &c. or set to sale the gifts of the Holy Ghost, and other spirituall things, which was the sinne of SIMON MAGVS, Act. 8. 18, 19, 20. Who when he saw, that through the laying on of the Apostles hands the Holy Ghost was giuen, offered them mony, saying, Giue me also this power, that on whomsoeuer I lay hands, he may re­ceiue the Holy Ghost. But PETER said vnto him, Thy mony [Page 218] perish with thee, because that thou thinkest the gift of God may be obtayned with money. Of this nature is chopping and changing of Benefices, which is called Simony.

The second branch of good and sincere dealing, is the Charitie, to take things in the best part, &c. taking of things, that may be doubtfully construed, al­wayes in the best and most fauourable part, which the Apostle, 1. Cor. 13. 5, 7. sheweth to bee the propertie of true loue; Loue thinketh not euill, it beleeueth all things, it hopeth all things. So did Mat. 1. 19. Ioseph construe to the best, (as farre as might bee) the fact of the Virgin Mary, whome, being found with childe before they came together, hee iudged rather to haue offended before they were made sure, then after; and therefore minded rather priui­ly to put her away, that hee which had done the wrong, might marrie her, as the Law Deut. 22. 28. of God prouided, then by pursuing his owne right, in bringing her forth to iudgement (that so being found no Virgin, she might be stoned, which the same Deut. 28. 20, 21. Law gaue him leaue to doe,) to make a publike example of her. The contrarie where­of is,

First, Euill suspitions condemned, 1. Tim. 6. 4. Such was that of Eliab, 1. Sam. 17. 28. Dauids eldest Brother, Why camest thou downe hither? I know thy pride, and the wickednesse of thy heart; that thou art come downe to see the Battaile. When Dauid indeed came thither about other businesse, sent from his Father. So did they of Acts 28. 4. Miletum deale with Paul, seeing a Viper hang vpon his hand, they said among themselues, Surely this man is a Murderer, whom, though he be escaped from the Sea, yet vengeance will not suffer to liue.

Secondly, Hard censures and sinister iudgements: when either a good or indifferent action is interpreted to the worst, or a light offence is made hainous through ill will, without all desire either to amend or couer the same: As Eli 1. Sam. 1. 13. thought Annah to be drunken, when she prayed in the bitternesse of her soule vnto the Lord, onely because her lips did mooue, but her voyce was not heard.

CHAP. XIIII.

THE third way that men offend in these This is vpright­nesse: Conten­tednesse is to rest fully satis­fied with that which God be­stoweth. outward things, is, by coueting and long­ing after that which is another mans, when yet we would not either by wrong or cunning meanes haue it from him, but in an vnordinate sort desire it for our mo­ney, as Ahab did Naboths Vineyard; not considering whether our Neighbour bee willing to forgoe it or no, but onely because our teeth water at it; whereas GOD blessing our Neighbour with any thing that is good, and wherein hee taketh comfort and delight, Christian loue requireth, that we should bee as glad in his behalfe, as if we our selues inioyed it. And this sinne is forbidden in the tenth and last Commandement.

The summe therefore of the tenth Commandement is, that euery one rest fully pleased with that portion which God seeth good to bestow vpon him, reioycing and ta­king comfort in it, whether it bee great or small. Let Heb. 13. 5. your conuersation bee without couetousnesse, being content with that you haue: for he himselfe hath said, I will not leaue thee, nor forsake thee. Hauing 1. Tim. 6. 8. meate and drinke, and clo­thing, let vs therewith be content. I Philip. 4. 11. haue learned in what estate soeuer I am, therewith to be content. I know how to bee brought low, and how to abound, euery way, in all things, I am instructed, both to be full, and to be hungry, and to abound, and to want. The contrary whereof is couetousnesse, longing after that which is our Neighbours, or none of ours, though it bee without any seeking of vnlawfull meanes to come by it, as Ahab did, 1. King. 21. 2. Giue me thy Ʋineyard, that it may be a Garden of Herbes for me, for it is neere my house: and I will giue thee a better Ʋineyard [Page 220] then it; or if it seeme better in thine eyes, I will giue theemo­ny to the full value of it.

He that is so effected, will reioyce in anothers good, Reioycing in anothers good as in our own, which is the top and perfe­ction of loue. as in his owne, Rom. 12. 15. Reioyce with them that reioyce, and weepe with them that weepe: which is the top and per­fection of loue. And heereupon I take it, by conference of both the Euangelists, MATTHEW and MARKE, that our Sauiour, Mat. 19. 19. noteth out the tenth Com­mandement by these words, Thou shalt loue thy Neigh­bour as thy selfe. Which else-where is made the whole summe of all the second Table.

The contrary hereof is, first, Selfe-loue: In 2. Tim. 3. 2. the lat­ter dayes men shall be louers of themselues.

Secondly, Enuie: maligning the good things of ano­ther, condemned, 1. Tim. 6. 4. He is puffed vp, and knoweth no­thing, but doteth about questions, and strife of words, whereof commeth Enuie, Strife, Raylings, euill Surmises, &c. 1. Tim. 6. and the first of 1. Pet. 2. 1. Wherefore laying aside all malici­ousnesse, and all guile, and dissi­mulation, and enuie, and all e­uill speaking. Peter 2.

Thirdly, Reioycing at his hurt. The Psalmist complay­neth of this, Psalme 70. 34. Let them be turned backward and confounded, that delight in my hurt, let them goe back­ward for a reward of their shame, that say, There, there. And Obad. v. 12. OBADIAH reprehendeth the Edomites for it: Thou shouldest not haue beene glad of the day of thy Brother, (meaning his affliction;) the day when hee was made a stranger: neither shouldest thou haue reioyced at the Iewes what day they perished.

This Commandement hath commonly another sence of forbidding onely the first lusts and motions of sinne, but the reasons to confirme the Interpretation which I haue giuen, I take it (vnder reformation) are plaine and pregnant, which notwithstanding I offer; without pre­iudice of other mens opinions, submitting my selfe and them to those that can better iudge.

First, The plaine euidence of the words: Thou shalt not couet thy Neighbours house: which is to be inforced by the conference of the rest of the Commandements: Ho­nour thy father and thy mother: Thou shalt not kill: Thou shalt not steale: thou shalt not commit adultery: thou shalt not [Page 221] beare false witnesse: hauing all of them a common and a familiar vnderstanding, such as euery man at the first hearing doth conceiue. This therefore must haue the like. And it is a thing in this point worthie to be obser­ued, which the Talmudists cite so oft. The [...] Law, they meane the Scripture, speaketh according to common vse. Now, let any man, indued onely with reason and vnder­standing, be asked what this should meane, Thou shalt not couet thy Neighbours house; he will certainly answere, We must be content with our owne.

Secondly, The word that Moses hath in Deut. 5. 27. [...] Thou shalt not long after thy Neighbours house, &c. Deutero­nomie, signifieth, To long after a thing, and, To haue ones teeth water at it: for so you shall finde it vsed, Mach. 7. 1. and in many other places.

Thirdly, The particular instances, Thy Neighbours House, Wife, Man seruant, Maide, Oxe, Asse, or any thing that is his, declare manifestly, that goods and possessions are the proper subiect of this Commandement: for which cause, Exodus 20. 17. the Wife of our Neighbour (his most Pro. 19. 14. precious possession) commeth not in the first place, but is set in the middest of other possessions, that by the very marshalling of the words, it might ap­peare, that this Commandement reacheth not to the de­siring of ones Wife for filthinesse and vncleannesse sake.

Fourthly, The order of the Commandements, going by degrees from the greater to the lesse, and so conti­nually falling, till you come to this sinne of couering, which is the first step and beginning of all wrong and deceit, and yet differeth in nature from them both.

Fiftly, Adde hereunto that which I hold as a certayne ground, and is prooued before at large, that the corrup­tion both of nature and desire, is forbidden in euery one, so as this cannot be restrayned to a seuerall degree of sin, but a differing and distinct kinde of sinne from those that went before.

Sixtly, and lastly, our Sauiour Christ, the best Inter­preter [Page 222] of the Law, doth so expound it, Marke 10. 9. when reckoning vp all the Commandements of the se­cond Table, in stead of Thou shalt not couet, he saith, Thou shalt not depriue (or bereaue a man of ought hee hath) that is, couet or desire to haue any thing that is his, though it be neither by wrong nor fraude, which two are forbid­den in the words next before, but rest in that which God hath giuen thee, which in effect is to loue our Neighbour as our selfe, as Mat. 19. 19. Matthew hath it. For that this must needs be the sence of that place, Marke 10. 19. I gather first, because (no doubt) our Sauiours purpose was to reckon vp al the Commandements, without leauing out any one.

Secondly, Else in so few words hee should make a su­perfluous repetition, and not onely so, but also speake darkly and obscurely that, which was more cleerely taught before: for Thou [...]. shalt not bereaue, cannot bee brought to explaine, Thou shalt not steale: Thou shalt not beare false witnesse: it being a great deale more questio­nable what is meant by that word, then by the other two.

CHAP. XV.

THE whole Doctrine of Righteousnesse in With the Cre­atures, who are thus to doe his will, it hath pleased God to make a Co­uenant, which is called the Couenant of Workes: A Co­uenant of life (or blessednes) to the doers: of death (or of a curse) vnto transgressours. the seuerall parts and branches of it, hath hitherto beene declared, which is indeed the perfect rule & directorie of all duties whatsoeuer, which either we owe to God, or to our brethrē for his sake. Now if a man shall aske but what good commeth to vs by the keeping of these Commandements? This, if there were no more, is aboundantly sufficient, that God is thereby glorified. So as if it were possible (which notwithstanding cannot be) that doing his will, we should perish euerlastingly, yet ought wee as cherefully, and with as readie mindes to o­bey, [Page 223] as if wee were to gaine Heauen by it. But see the exceeding bountie and goodnesse of God, that will not haue vs serue him for nought. He is pleased for the per­fect keeping of his Law, and the Righteousnesse by him inioyned, not onely to promise a recompence of reward, but to contract and couenant with vs, and vnder certaine conditions, as it were, to binde himselfe vnto it, which is the same that we call the Law or Couenant of workes; the first Couenant that euer God made with his Crea­tures. The summe whereof is in few words, He Rom. 10. 5. that doth these things, shall liue by them. As on the other side, Gal. 3. 10. Cursed is euery one that continueth not in all the things that are written in the Booke of the Law to doe them. For this Couenant requireth workes done by the strength of Nature, and according to the Law of our Creation, an­swerable to Gods Iustice, the expresse Image whereof is in the Morall Law: And therefore the nature of Men and Angels, beautified in their first Creation with Holi­nesse, and the light of Gods Law written in their heart, is the ground and foundation of this Couenant: for o­therwise it could not haue stood with the Iustice of God, to require these things at their hands, vnlesse the Law of GOD had beene stamped and signed in them, and their nature made holy and pure, able by Creation to doe the same.

The Couenant therefore of Workes, hath those two parts before remembred: for the Law of God, as all o­ther Lawes that are but streames and shaddowes of that euerlasting Law, is vpholden by two things, reward and punishment; without which, there would bee neither care to obserue, nor feare to breake it.

This reward commeth from Gods free and vndeser­ued goodnesse: for what can the Creature deserue at the Creatours hands, doing nothing but that which the Law of his Creation bindeth him vnto? Wherefore our Sauiour, Luke 17. 10. doth admonish, when wee haue [Page 224] done all things that are inioyned vs, we must say, we are vn­profitable seruants: for we haue done nothing else but that we ought to doe.

And therein lyeth a mayne difference betweene the reward and punishment: for the punishment is in Iustice, and sinne hath indeed a merit belonging to it, the merit of Gods heauie wrath and indignation as it is said, Luke 12. 48. He that doth things worthie of stripes, shall be beaten, &c. And againe, The Rom. 6. 23. wages and due desert of sinne is death. From this reward it followeth, that the exact obseruation, of the Law of God, hath alwayes a good conscience ioy­ned with it.

A good conscience I call that, which beareth record to vs, that we doe well in all things, and therefore are to be rewarded; whereof our Sauiour speaketh, Iohn 8. 29. The Father hath not left mee alone, because I doe alwayes the things that are pleasing to him, called therefore good; be­cause telling vs we doe well in all things, it assureth vs of good. The fruit of this good conscience, is perpetu­all ioy and comfort, as the Pro. 15. 15. Wiseman saith, A good conscience is a continuall Feast. And therefore this is, as it were, the gate that leadeth into the possession of the promised happinesse.

Againe, from the punishment it followeth, that con­trariwise, sinne hath attending vpon it, guilt and an euill conscience.

Guilt is an estate, that, by reason of our sinne, bindeth vs ouer vnto punishment, and maketh vs subiect to the wrath of God, as our Sauiour doth expresse it, Mat. 5. 22. He that saith to his Brother, Foole, is guiltie of Hell­fire, Genesis 4. 7. It is compared to a Curre, or a Mastiffe Dogge, which is alwayes arring and barking against vs: If thou sinne, sinne lyeth at the doore, readie to flye in thy face, and to take vengeance on thee. Heb. 10. 22. An euill, consci­ence, (so called by the Apostle, from the effects) is that, which, by reason wee haue sinned, telleth vs of the [Page 225] punishment wee are guiltie of, and which abideth for vs.

The fruit of an euill conscience, is perpetuall feare and horrour, as appeareth by Gen. 4. 13. CAIN: Mine iniquitie (the guilt and punishment which through the same I am sub­iect vnto) is greater then I can beare. And in the King of Babel, BELSHASSER, whose Dan. 5. 6. Royaltie was all chan­ged, his thoughts perplexed him, the girdings of his loynes loosed, and his knees dashed one against another, when hee saw the Bill of his Indictment drawne. Felix Acts 24. 25. also is said to haue beene afraid, hearing PAVL dispute of Righ­teousnesse and Temperance, from which hee was so farre, and of the Iudgement that was to come, which he trembled to thinke vpon. Such a terrour doth the guilt of an euill conscience strike into a man: and therefore is, as it were, the Hangman to leade him by the hand to the place of execution, as it is said, Iob 18. 11. that terrors terrifie him round about, and cast him downe, following him at the heeles, and leaue him not, till they haue brought him before the terri­ble King.

But neither the reward nor punishment are alike to e­uery Both more or lesse, as the righteousnesse or sinne a­boundeth. one; it is to some more, to some lesse, as their righ­teousnesse or sin aboundeth: For 1. Cor. 3. 8. euery man saith the Apostle, shall receiue his owne hire, or measure of glorie, according to his owne worke. And the same is to be said of the other member: for as the sinne increaseth, so doth the punishment, as our Sauiour saith, Hee Iohn 19. 11. that deliuered me vnto thee, hath the greater sinne, both for the guilt and punishment which he shall sustayne. And Mat. 11. Mat. 11. 21, 22, 23, 24. It Life is a con­tinuall pro­gresse in holi­nesse and hap­pinesse. shall be easier for Tyrus and Sidon at the Day of Iudgement, then for you.

The reward, as we heard, is life: Leuit. 18 5. Ezech. 20. 11. Rom. 10. 5. Gal 3. 12. He that doth these things, shall liue by them. Life, the greatest good that can possibly come vnto a Creature, the full blessednesse and perfection of his nature: for by it is meant a continuance, with growth and increase in all Holinesse, Happinesse, [Page 226] Honour and immortalitie. And what more sweet then life, wherein all pleasures are inioyed?

The punishment is death, Genesis 2. 17. In the day thou Death is the contrary to them both. eatest of the forbidden fruit, thou shalt dye. Death there­fore is the reward of sinne: death both spirituall, in a subiection to the power of sinne; and reall, in an estate subiect to destruction. Thus the Apostle Paul doth ex­pound it, Ephesians, 2. 1, 2, 3. when hee teacheth, that by nature we are first, dead in sinne, the sonnes of disobedience: and then, the children of wrath and condemnation. Wher­fore this is the most fearfull punishment that can bee thought of, comprehending the whole Curse of the Law, wherein all miseries are enwrapped: Deut. 27. 26. Gal. 3. 10. Cursed is euery one that continueth not in all things which are written in the Booke of the Law to doe them. Which because in our corrupt estate, it is impossible for men to doe, therefore this Couenant is said to ingender children vnto bondage, Gal 4. 24.

Here therefore is threatned the vtter ruine and destru­ction Namely, in stead of holi­nesse, darknes, and a totall corruption of the whole strength of na­ture vnto all vnrighteous­nesse: in stead of happinesse, the wrath of God, and all the euill that commeth of it, contrary to the former coniunction and communion with him. of the Creature; a sinfull and damnable estate: Contrarie through-out and in all the parts, one to the holinesse, the other to the happinesse before described. Sinfull, both in blindnesse of minde, or darknesse of vn­derstanding, and in a totall corruption of the whole man, and of all the strength of nature, to the working of all vnrighteousnesse: Damnable and wretched, in the wrath of God, and all the euill that commeth of it: Se­paration from his presence; Slauerie to sinne and Satan; Weaknesse and Infirmitie; Shame, Ignorance, and such like. But all these things wee shall more particularly set forth hereafter.

CHAP. XVI.

WE are now to speake of the fall of these This couenant both Angels and men (in our first Pa­rents Adam & Eue) kept for a time: But left vnto themselues, they quickly fell away. two creatures, who were not able to weld so great a happinesse as they were created in: for many of the Angels, and all men in Adam and Eue, the roote of Mankind, did miserably fall away, sinning against God; as of the Angels it appeareth, Iohn 8. 44. He (the Iohn 8. 44. Deuill) was a Man-slayer from the beginning, and abode not in the truth. 2. Pet. [...]. 4. 2. Pet. 2 4. For if God spared not the Angels that sinned, Iude verse 6. Iude ver. 6. The Angels also, that kept not their first estate, but left their owne dwelling, he hath reserued in chaines, &c. And of the fall of man, the Storie is set downe, Gen. 3.

For albeit they were created holy, yet being Crea­tures, consequently they were of a changeable dispositi­on, and therefore subiect to temptations, and to bee o­uercome of them, if they were not vpholden by the su­pernatural grace of God, which neither in Iustice he nee­ded, nor in his wisdom & goodnes saw it fit to do, dispo­sing of their fall for the better setting forth of his glory.

The reason that actually they fell, was, For that they were left vnto themselues: whereby it came to passe, that in their owne free will, and of their voluntarie choice, they leaned vnto euill: albeit by the integritie of their nature, they were able to haue kept themselues vpright: As the Apostle Iames 1. 13. doth pronounce, that God tempteth no man, but euery one is tempted, being drawne away, and enti­sed by his owne lusts. And Eccles. 7. 29. God made all men righteous, but they themselues haue sought many Inuentions, other then according to right. And this was neither by chance, God not knowing of it, nor by a bare and idle permission, or against his will, but rather according to the counsell of his owne will, Ephes. 1. All Acts 15. 18. whose workes [Page 228] are knowne vnto him from all eternitie, but yet without ap­probation of the sinne.

The time when they fell, was anon after the Creati­on; but how long after, the Scripture saith nothing: how­beit, till the sixt Day was passed, it seemeth they conti­nued in their first integritie: For Gen. 1. 31. then God saw all that hee had made, and it was exceeding good. Beside, touching man, the Commandement for the Sabbath was giuen to him in Paradise after the sixt Day. So the Story Gen. 2. 2, 3. telleth vs, When God had perfected his Worke that he had made, the seuenth Day he rested, and blessed the seuenth Day, and san­ctified it, because in it he had rested from all his worke. The fourth Commandement hath it a little playner: In sixe dayes IEHOVAH made Heauen and Earth, the Sea and all that is in them, and rested the seuenth Day: therefore IEHOVAH blessed the Sabbath Day and hallowed it: By his owne example enioyning on that Day, a perpetuall Rest to vs: wherefore the three first Verses of the second Chapter of Genesis, as it seemeth, should not be deuided from the former Chapter, that contayne a Iournall of the first seuen dayes, which being finished, Moses taketh vp a new Prooeme to beginne a new narration. The fall now and punishment that came of it, is to be considered in each of these Creatures distinctly and apart.

In the fall of Angels, these things are remarkable:

First, They were the first that fell: whereupon the First, of the Angels. Deuill is called the first founder of sinne, Iohn 8. 44.

Secondly, Their speciall sinne what it was, appeareth not so euidently in the Scripture. IVDE saith, They left their owne habitation. And PETER, that they sinned. Our SAVIOVR, that they continued not in the truth: meaning, the first integrity wherein God had set them, which is all the Scripture in expresse termes and proper deliuereth of their fall. As for the place of Esay, Isay 14. 12: it is but a wresting, to apply it vnto the fall of Lucifer; the Prophet speaking of Belteshatzer the king, who shined once as the glorious [Page 229] morning starre. Howbeit by that which is written, 1. Timo. 3. 6. 1. Tim. 3. 6. Lest being puffed vp, hee fall into the con­demnation of the Deuill: we may safely gather, that pride was either the sinne it selfe, or mixed with it, in that, by their wisdome and vnderstanding discerning of a more excellent condition then their owne, they both in Iudge­ment approoued, and in will affected and desired to haue the same: for thereunto afterwards they tempted man. Wherefore the fall of Angels was more grieuous then the fall of man, in as much as hauing a more excellent measure of holinesse, they were more able to resist, and fell without temptation, and therefore were the sole in­struments of their owne fall; not that God had no stroke therein, (who moderating all things that come to passe Some only fel, but a great multitude: in the world, in so great an action as this, could not but haue some hand, disposing of it to the manifestation of his owne glorie,) but because they fell without any outward temptation, saue onely such as their owne thoughts did More then 12. Legions. suggest vnto them; there being none but God to Dan. 7. 10. Ten thousand thou­sands. tempt them, who Iam. 1. 13. as he cannot be tempted of euill so himselfe tempteth none.

Thirdly, That not all the Angells fell, but some cer­taine Heb. 12. 23. In­finite thousands. ones onely: as may appeare by all the places of Scripture mentioning their fall.

Fourthly, The number of them which sinned, which was exceeding great: for a whole Legion of deuils is mentioned, Luk. 8. 30. Luk. 8. 30. but the certaine number is no where expressed in the Scriptures, nor whether more did stand or fall; albeit the number of the holy Angels doe farre Matt. 26. 53. exceede the greatest number of Deuils that is Which is one Legion onely, Luk. 8. 30. One (the Scri­pture nameth him Satan, or the Deuill) the chiefest Ring­leader of the lest. mentioned in the Scriptures.

Fiftly, The order of their fall; one being the chiefe and Ringleader of the rest in this offence, whom the Scripture from the qualities common to them all in this their corrupt estate, nameth Satan Reuel. 12. 9. The great Dra­gon, the old Ser­pent, which is called the Deuill and Satan. or the Deuill, as it were by excellency aboue the rest of the Deuils, who [Page 230] are said to bee his Reuel. 12. 9. And his Angels were cast out with him. Matth. 25. 41. Which is prepa­red for the deuill and his Angels. Angels and ministers, and hee their head and prince, exceeding them all in malice.

[...] Satan he is called, that is, an Aduersarie, the capitall enemie of God and of Mankinde. [...]. Deuill, that is, a calumniatour and a slanderer: for he did not sticke to ca­lumniate God himselfe to Eue, and Iob 1. 9. & 2. 4, 5. vs he doth calum­niate continually to God.

Sometimes hee is set forth by many other termes, to note his primacie: 2. Cor. 4. 4. The God of this World, Iob. 16. 11. The Prince of this World. The Scribes and Pharises, from that hor­rible Idoll of the Philistims, whom they worshipped at Reuel. 12. 10. Ekron, called him Matt. 12. 24. Belsebub the prince of the Deuils.

Thus much of the fall of Angels.

Their punishment, is the fulnesse of Gods wrath, The curse vp­on them is the fulnesse of Gods wrath, which falling vpon a bare creature, not able to beare the brunt of it, crusheth him downe into hell for euer. which instantly fell vpon them, assoone as they sell from God, and crushed them downe into Hell foreuer. So sayth PETER, 2. Pet. 2. 6. God spared not the Angels that sinned, but throwing them into Hell, deliuered them vnto Chaynes of darkenesse, to be kept vnto iudgement. And Iude vers. 6. IVDE, The Angels that kept not their first estate, but left their owne ha­bitation, he hath kept with euerlasting Chaynes vnder darke­nesse, vnto the iudgement of the great Day. Our Sauiour likewise telleth vs, that euerlasting fire is the portion al­lotted to them, Mat. 25.

This fearefull estate is called Damnation, and draweth And this estate is called Dam­nation; draw­ing with it the full height and top of all ini­quitie, hatred of God, obsti­nate vnrepen­tance, finall desperation, and such like. after it the full height and top of all iniquitie, hatred of God, obstinate Vnrepentance, finall Desperation, and such like. Wherefore the Eph 6. 12. Apostle, to expresse the sinne­fulnesse of these damned Spirits, calleth them Spirituall things of Wickednesse; that is, the spirits wholly drowned and swallowed vp in wickednes. And our Sauiour Christ, Iohn 8. 44. The Deuill is a Lyer, & the father of Lyes; and when he speaketh a Lye, he speaketh of his owne. Finally, hee calleth sinne, The doing of the lusts of the Deuill. As 1. Iohn 3. 8. Iohn doth, The workes of the Deuill: telling vs, that [...]. hee sinneth continually (for that is the force of the present­tense [Page 231] from the beginning, euer since the World was made. Therefore he is called The Mat. 12. 43. vncleane spirit, The Mat. 13. 9. wic­ked one, yea, The Mat. 4. 3. Tempter: not onely vile and wicked himselfe, but tempting and solliciting other to it: for as they feare not to oppose themselues directly against the most high Maiestie: so towards men they cease not to vse all meanes that may be, both force and fraud, to draw them away from God.

Hence he is called Mat. 13. 39. The Enemie. And 1. Pet. 5. 8. Peter saith, Your Aduersarie the Deuill walketh about, like a roring Li­on, seeking whom hee may deuoure. Yet euen among these also, many are to be found naughtier, and more vile and wicked then the other, as our Sauiour Christ teacheth, Mat. 12. 45. When the vncleane spirit goeth out of a man, &c. then he goeth and taketh with him seuen other spirits more naught then himselfe. I doubt not but our Sauiours meaning there, is by a figuratiue speech, to note out sundry othervices fouler and more detestable then the former: but withall (putting the cause for the effect) he doth not obscurely giue to vnderstand, that there be cer­taine Deuils which haue the gouernment as it were, and attendance ouer some certaine speciall sinnes, to egge men thereto: whither tendeth also that in another place, Mat. 17. 21. This kinde of Deuill is not cast out but by Fasting and Prayer.

But notwithstanding they were deliuered vp, as be­fore Notwithstan­ding, it plea­seth God mo­ny times to send them some release out of that dungeon, is said, vnto chaines of darknesse, and throwne into Hell, yet it pleaseth God many times to ease them of their torments, sending them out of that place of dark­nesse, to walke here vp and downe: for where the De­uils in the Luke 8. 31. Gospell beseech our Sauiour Christ, that he would not throw them into that Deepe, the Gulfe of Hell, which they so feare and tremble at; and in Mat. 8. 29. another place expostulate with him, that he came to torment them before the time; from thence may bee gathered, that some release they finde of torment, whilest they [Page 232] roame here vp and downe, which in those Prisons of darknesse is more hardly layed vpon them: Therefore suffering them to dwell in the Ayre, and to roame thorow­out the World, they dwell in the Ayre, as the Apostle teacheth, Ephes. 6. 12. when he sayth, The spirituall things of wickednesse, which are in the heauenly places, meaning in the Ayre that is aboue vs. And Ephes. 2. 2. hee calleth Satan, The prince that hath power in the ayre: That from the place it selfe and the aduantage which he hath by that, wee might learne the rather to take heed of him.

And to this end, is God pleased thus to release them, that so they may be instru­ments to work his pleasure here among vs that so he may vse them as instruments to work his good pleasure here among vs: either for the comfort of his children, (though they labour all they can to the con­trarie,) or the plaguing of the wicked.

This is their estate, till a set and solemne day appoin­ted All this, till a day appointed which wee call the latter Day, when they shal receiue their last doome of an euerlasting and more dreadful dam­nation, with execution ac­cordingly. of God for bringing them vnto Iudgement, which wee call the latter Day, when they shall vndergoe the whole extremitie and fulnesse of Gods wrath, in a grea­ter and more fearefull manner.

That they are then to bee brought vnto iudgement, it appeareth out of that which Peter and Iude doe speake: Agreeable whereunto is that of PAVL, Do you not know, we shall iudge the Angels? 1. Cor. 6. That till the Day of Iudgement, the extremitie is some way mitigated, the same Apostles teach: 2. Pet. 2. 4. one, in saying, They are deliuered vnto chaines of darknesse, to be kept vnto iudgement: the Iude ver. 6. o­ther, that God keepeth them with euerlasting chaines vnder darknesse, vnto the Iudgement of the great Day. Whereby it is manifest, that the iudgement which they yet lye vn­der, is not so fearefull and terrible as that which abideth for them.

So much may suffice for the Angels that fell. The Angels that fell not, are supernatu­rally vpholden from all dan­ger of falling.

The Angels that sinned not, are supernaturally vp­vpholden from all possibilitie of falling. Therefore our Sauiour, Marke 12. 25. compareth the state of Gods Children in the Resurrection, when all shall be firme and [Page 233] stable, vnto the state of the holy Angels as now they stand: In the resurrection they neither marry, nor are mar­ryed, but are as the Angels of God in Heauen. 1. Tim. 5. 21. They are called, The elect Angels: secretly opposed to those that fell, Reprobates and Cast-awayes, for whome hell fire was prepared, Mat. 25. 41.

But I say, This holding vp is supernaturall: they haue it not from their owne vertue or excellencie of nature, (for why then should not the rest haue had it?) but by the meere fauour and goodnesse of God. Wherefore it is said, Iob 4. 18. In his Angels hee put no steddinesse: as wee haue shewed before, that to bee vnchangeable, and not subiect to temptation, is the proper prayse of God.

CHAP. XVII.

IN the fall of MAN I obserue, After the fall of Angels.

First, That their sinne was the eating of the forbidden fruit, as the Storie spe­cifieth, Gen. 3. 1. vn­to Verse 8. Gen. 3. whereunto they came by these degrees: first, they Gen. 3. 6. beheld it, then they they desired the beautie of it, thirdly, they tooke, and lastly, did eate of it. Neither was this the onely sinne: it was accompanied with a mul­titude of other sinnes, drawing them to this actuall and open disobedience of the Commandement of GOD, whereby the foulenesse of their offence doth the more appeare: As first, Infidelitie in a doubting of the truth of God, and falsifying of his Word: for he had said, What day ye eate thereof, ye shall certainly dye. EVE reciteth to the Serpent, Lest peraduentre yee dye: speaking doubt­fully, as of a thing not certaine.

Secondly, A crediting of GODS enemie and [Page 234] theirs, and so preferring the Deuill aboue GOD.

Thirdly, A false opinion in their heart of God, that he enuyed their good estate.

Fourthly, Intolerable Pride and Ambition, in desi­ring to be equall with God.

Other circumstances there are further to increase their sinne:

First, That it was against their knowledge and con­science, though Satan had in some sort blinded the eyes of their vnderstanding.

Secondly, that hauing but one onely Commandement, and that so easie to keepe, as to abstayne from one onely fruit in so great plentie and varietie of other, yet they brake it.

The next thing to bee obserued in their fall, are the Actors themselues, or at least, such as had some part in his businesse.

First, God may bee said an Actor, or rather, Ouer­seer and Orderer of the act done, who for the manife­sting of his Iustice and Mercie, purposed from euerla­sting, by leauing our first Parents to themselues, and the vse of their owne free-will, through his infinite Wisdome, Power, and Prouidence, so to rule and dis­pose of their fall, that it should tend both to his owne glorie, and to the good of his Elect.

Secondly, Satan was the principall Actor, who hauing By Satans temptation lately before falne in: a desperate hatred of God, and en­uie of Mankinde, tempted them vnto it. In which re­spect our Sauiour saith, he was a Murderer from the be­ginning, Iohn 8. 44.

The manner of whose temptation is to be considered,

First, In beginning 1. Tim. 3. 6. with the woman the weaker of Eue. vessell, and that, when she was away from her Husband.

Secondly, in the instrument that he vsed, the Serpent, not onely the subtillest of all the beasts of the Field, which were to be kept out of the Garden, but the nim­blest [Page 235] and slyest, as the [...]. For it commeth of a roote which signifieth to make naked or bare, as men vse to doe, when they would goe nimbly about a thing. word doth also signifie: and therefore fittest to creepe in and out, till he had done his feat, with whom (as it seemed) the woman talked, with­out suspicion of fraud, or astonishment to heare a dumbe creature speake, because not then knowing of the fall of Angels, shee thought some Angell had spoken in the Serpent.

The fetches and deuices which he had to draw her in­to his Nets, are worthy to be considered:

First, He playeth the Questionist, Hath God, &c. know­ing that vnder the Maske of a Question, it was more ea­sie for him to finde a vent for his deuillish and mischie­uous designe.

Secondly, He maketh a wonderment, Hath [...] Is so ta­ken interro­gatiuely, Iob 39. 30. God in­deed, &c? As if it were so strange a thing for the Crea­tour to inioyne a Law vnto his Creature at his pleasure, especially one onely Law, and that so milde, so mode­rate, so easie to be obserued.

Thirdly, Hee proceedes by Equiuocations and Sophi­sticall Elenches, that you may easily know the father of all Equiuocators; but yet carrying it closer, and in a more subtil manner then his Scholers, our grosse Equiuocators doe.

For first, hee makes as if God had forbidden them to eate any of the fruit at all, which being so monstrous an vntruth, that this father of lyes, for all his impudencie, durst not speake out, yet hee lispes and minces it with ambiguous words, and mentall reseruations, vsing These words [...] Ye shall not eat of all (or euery) Tree of the Gar­den in the He­brew phrase doe ordinarily import, as much as, Yee shall eat of none, As Psal 143. 2. [...] Euery liuing creature shall not be iustified before thee. The meaning is, No liuing creature. a speech that in the Phrase of that tongue importeth the one or the other; eyther that they might not eate of all, or not eate of any at all: at the least, he would fasten so much vpon her, as to make her to beleeue, that to forbid to eate of any one, was in effect as much as to forbid them all: which doubtfulnesse of speech Eue well e­nough vnderstanding, answereth him to both.

Secondly, Perceiuing by her answere, that her faith [Page 236] beganne to wauer in making a peraduenture of GODS threatning, which was so certaine, hee catcheth hold of that, and for feare of bewraying himselfe too soone, if he should directly contradict that which God had said, he thinkes it enough to snatch at her owne words, to in­ferre some doubt of the matter: Ye He doth not say, [...] that is, Dying, ye shall not dye, or, It is certain ye shall not dye; which had bin directly contrary to Gods threat­ning, but [...] Ye shall not dye, in dying: that is, Ye shall not certainly dye: or It is not certaine ye shall dye: for in the He­brew Tongue, there is as much diffe­rence between these 2. kinds of speech, as there is in English be­tweene this, Certainly yee shall not dye: and this, Yee shall not cer­tainly dye: which latter being more nice and ambiguous, is that the Deuill here vseth: and, through her, of Adam they, and in them, all Man­kind did fall, shall not dye in dy­ing. As if he should say, Then it is not certaine that yee shall dye.

Thirdly, When hee seeth shee held her eares open to his Charmes, and that hee had once wound within her, then he beginneth to shew himselfe in his colours. Now he stickes not monstrously, audaciously, impudently, and like himselfe, to belye God vnto his face, appealing to him for the iustifying of a most foule and horrible slan­der against his owne Maiestie; hee scoffes Adam and Eue with his Equiuocatiōs, that their eyes should be opened, they should be (for sooth) as Gods, &c. he maketh a sophisticall Interpretatiō of the name that God had giuen to the Tree of knowledge of good and euill. This sinne, fearefull at the first, and ashamed to shew the face, when it getteth strength, and groweth vnto a height, it becommeth most insolent and intolerable.

A fourth thing in this temptation of Satan, is, that he vsed the woman as an instrument to seduce the man. The last Actors were Adam and Eue themselues, who through weaknesse, but voluntarie, and of their owne free-will, gaue place to this temptation.

The third thing I obserue in the fall of man, is, That in Adam and Eue all Mankind did fall, he being conside­red not as one priuate man, but as the father of all men, and sustayning the publike person of Mankinde. And therefore wee all haue part in his transgression: As the Apostle saith, Rom. 5. 12. In whom all men sinned: be­cause we are his Off-spring and Posteritie, and were in his loynes when hee offended. According whereunto, Heb. 7. 9, 10. Leui is said to haue payd Tithes, because [Page 237] Abraham, in whose loynes hee was when hee met Mel­chisedeck, payd Tithes vnto him. Which makes Adams sinne the greater, in that he murdered not himselfe, but all that come from him. And this is the first sinne of all Man-kinde, that Adams eating of the forbidden fruit, with all the sinnes that did accompanie it, is our eating, and we guiltie of the same offences, which is a sinne fo­raine and without vs.

Thus farre of the fall of man.

Their punishment by the great patience and long suf­ferance The curse vn­to them, (by the great pati­ence and long sufferance or God, and in his singular mercie to make away for the Redempti­on of Man­kind) is so qua­lified, that the vttermost and most extreme furie of it, is put off till the latter Day: whereupon grow two de­grees of this cursed estate; for either it is in part onely during this life, or in the fulnesse of it, after death: In part onely as their sinfulnes, not in the highest pitch. of God, and in his singular mercie to make a way for the Redemption of the World, is so quali­fied, that the vttermost and most extreme furie of it is put off vnto the latter Day: whereupon grow two di­stinct degrees of this sinfull and cursed estate. The first is that, which is in part only during this present life; wherin our sinfulnesse is indeed a thorow and a totall corrupti­on of the whole strength of nature, & of all that integri­tie wherein we were created, to the committing of all vn­righteousnesse, though not in so full and high a pitch as shall be afterwards.

I terme it totall, because The doctrine of Free-will, which Pelagius, and after him the Papists teach. Semipelagians, that imagine in a man vnregenerate some a­bilitie to do wel, but weake and vnsufficient of it selfe, vnlesse it be holpen of God: And so take part of Gods honour from him, abusing to that purpose those very places which the Apostle professedly doth write to giue the whole glory vnto God. we are wholly tainted and defiled with sinne; that, as Oyle, it soketh into our bones, and as rottennesse it goeth thorow euerie part and power both of soule and bodie, aswell to the corruption of our whole nature, as (which followeth necessarily thereupon) to the deprauing of all our actions and waies; and that in both the parts of Righte­ousnesse, Pietie and Iustice: for as the Apostle beareth record, God hath shut vp [...]. all, that is, all men, and what­soeuer [Page 238] is of man, vnder sinne, Gal. 3. 22. Whereupon 1. Cor. 4. 7. he cryeth out, What hast thou, O man, (rege­nerate and borne againe) that thou hast not receiued? who­ly and euery whit from the free Grace of God? It is therefore termed totall in three respects:

First, In respect of all the powers and faculties of the minde, soule and bodie, which, as a Leprosie, it hath in euery part infected, and as a generall floud it hath who­ly ouer-flowne: As God himselfe speaketh of the heart, that the whole Gen. 6. 5. frame of it is onely euill continually, Gen. 6 The minde [...]. first, the Queene and Ladie Mistris of all other faculties, which the Philosophers so much extoll, is reckoned amongst the most corrupt parts of man, 1. Tim. 6. 5. and 2. Timoth. 3. 8. Men corrupted in their mude. So Rom. 1. the Apostle attributeth to all men by nature, an Rom. 1. 21. heart without vnderstanding, and a Rom. 1. 28. minde voyde of iudgement. Wherefore, Rom. 12. 2. hee doth exhort vs, Be transformed in the renewing of your minde. And Ephes. 4. 23. Be renewed in [...]. the spirit of your minde. So calling the very power and strength of our minde, or that which is most inward in the minde: The minde, as it were, of the minde it selfe, to shew, that in those parts that of all o­ther ought to bee the soundest: and where the force of reason should bee greatest, here this corruption hath ta­ken fastest hold. Wherefore in another place he speaketh of that most excellent [...]. power and facultie of the soule, whereby we reason, and discourse, and draw one thing out of another; That Ephes. 1. 18. the eyes of your discoursing part may be inlightned; as being of it selfe full of darknesse, as Ephes. 4. 18. other-where hee saith. And Rom. 1. 21. hee reckoneth vp in the number there set downe, Men vaize in their rea­sonings; and the will of the flesh and reasoning part are ioyned together, as both corrupt and naught, Ephes. 2. 3. Neither is the minde onely, but the conscience also is de­filed: for so the Apostle testifieth, Titus 1. 5. To the vn­cleane nothing is pure, but both their minde and conscience is defiled.

Albeit there remayne, in this part of our minde and conscience, some reliques (as wee shall sheare anon) to make vs vnexcusable, but in the other part all are corrupt and naught, and we vtterly gone and dead in sinne: for first, touching our desires, all whatsoeuer riseth vp with­in Gen. 6. 5. vs, is onely euill continually: for 2. Cor. 3. 5. [...]. We are not, saith the Apostle, meete of our selues to thinke any thing, as of our selues, but that we are meete, it is of God. Therefore, Ephes. 4. 22. hee willeth vs to put off the old man, which is corrupted through deceiuable lusts. And Rom. 1. 24. The lusts of our owne hearts: or as Iam. 1. 14. Iames hath it, our owne lusts are put in stead of fleshly and wicked lusts. Tou­ching the will; albeit the same still remayne free (else were it no will at all) yet the freedome of it standeth on­ly in this, to be carryed wholy, and freely, and willingly into euill; and therefore to bee a slaue and seruant vnto sinne. Whereupon 1. Pet. 4. 3. Peter vseth the will of the Gentiles, in stead of a Deuillish and wicked will; to shew, that such is the will of vs all without Christ. The affections also, that it may appeare how they are wholy drowned and taken vp of sinne, are called by the Apostle sinfull affecti­ons, or affections of all kind of sinne, Rom. 7. 5.

And lastly, to shew that this contagion sticketh to our whole bodie, and all the parts and members of it, the same Apostle expresseth sinfull lusts, by the name of the lusts of the bodie, Rom. 6. 5. Because they sticke in our flesh, and the soule by these lusts mooueth the bodie, as the bodie againe by them solliciteth and prouoketh the soule. This corruption of all our parts, quite estranged from the life of God, the Apostle elegantly setteth forth, and particularly doth enumerate, Ephes. 4. 17, 18, 19. our mindes to bee vaine and ignorant, our discoursing part to be darkened, the heart, which there he putteth for the desire, will, affections, to bee hardened, benummed and greedily carryed vnto sinne; our selues, that is, our bo­dies, to be fit instruments of all vncleannesse. This there­fore [Page 240] I say and testifie in the Lord, that yee walke no more as the other Gentiles walke, in the vanitie of their minde, dark­ned in their discoursing parts, being estranged from the life of God, through the ignorance which is in them, by the hardnesse of their owne heart, which after they haue cast off all sorow, haue giuen themselues to wantonnesse, to worke all manner of vncleannesse with greedinesse.

Secondly, It is totall, in respect that both our nature is wholy corrupted, and all our actions peruerted by it: for touching our nature, it is not onely decayed, & in part hurt and wounded by the fall of Adam, but vtterly dead in sinne: neither doe we sinne by custome and imi­tation, but are borne Sinners by nature, which we vse to call Originall sinne, that is, a naturall corruption of all our parts and powers from our conception, void of all good, and inclining to all euill, vnable to conceiue and iudge aright of heauenly things, by our owne strength and industry, or to keepe in remembrance the things which are taught vnto vs; bent and readie (without the supernaturall worke of Gods Spirit changing vs) to lust after that which is euill, and to abhorre that which is good; to a disorder in all our affections; and lastly, in our bodie, to the offering of all occasions of sinne vnto the soule, and to an executing of the things are offered, Psal. 51. 7. I was borne in iniquitie, and in sinne hath my Mother conceiued me, Esay 48. [...]8. A transgressor from the wombe, from the very time thou wast first conceiued and borne, art thou called. This is the estate of all men in themselues, euen of the best, as the Apostle teacheth, Ephes. 2. 3. wee (euen we the Iewes, with whom the promises were made, and not Gal. 2. 15. sinners of the Gentiles, as hee speaketh in ano­ther place, that is, such as can doe nothing else but sinne, being aliens from the Couenant yet) euen we were by na­ture the children of wrath, as are also other men, and dead in trespasses and in sinnes, as he said Verse 1. & 5. C [...]l. 2. 13. a little before. Ephes. 4. 14. hee sheweth the summe of the Gospell to bee no­thing [Page 241] else but this, Awake, thou that sleepest, and arise from the dead, that Christ may shine vnto thee.

Wherefore, of our wisdome it selfe, wherein we bea­sted so much, and thinke we so excell, the Scripture spea­keth euidently, that 1. Cor. 2. 14. the naturall man is not capable of the things of the Spirit of God: for they are foolishnesse vnto him, neither can hee know them, because they are spiritually discerned. And the Apostle Iames 3. 15. Iames maketh naturall wisedome all one with that which is earthly and Deuil­lish. Whereby we may easily vnderstand, what is to bee said of the inferiour parts. And therefore Iude Iude vers. 19. oppo­sing naturall men to them that haue not the Spirit, shew­eth euery inch of vs, before wee bee regenerate, to bee a lumpe of earth, and a part of Satans brood.

In regard of which generall contagion, and the better to set forth how our whole man, and whatsoeuer is in man, within and without, from the top, to the toe, is by nature nothing else but a lumpe and masse of all vnclean­nesse; the Scripture calleth vs Flesh, Iohn 3. 6. 1. Cor. 15. 50. 1. Pet. 4. 1. Rom. 7. 5, 25. wherein Rom. 7. 17, 18, 20. no good thing, but all sinne doth dwell fleshly, sold vnder sinne, Rom. 7. 14. which being there opposed to the Law of God, which is spirituall, that is, requireth heauenly perfe­ction and integritie of nature, as concerning all the parts and powers of our soule and bodie, sheweth by flesh, which is the Epithete giuen to vs all, and to Paul himselfe, so farre as he is vnregenerate, the quite contra­rie to bee meant. Further it calleth vs, The Rom. 6. 6. Ephes. 4. 22. Col. 3. 9. old man, The 2. Cor. 4. 16. outward man, The Col. 3. 5. members, The Law of the Rom. 7. 25. members, The bodie Rom. 6. 6. & 7. 24. of sinne, or sinfull bodie, where­in sinne so sticketh, and the Col. 2. 11. sinfull bodie of flesh.

By which words, it meaneth not this outward bodie onely, subiect to our eye, but all the parts and powers of man without exception. Therefore the minde it selfe, and soule, and all the faculties of them both, are termed Flesh, A minde Col. 2. 18. of flesh, The Rom. 8. 6, 7. vnderstanding of the flesh, Fleshly 2. Cor. 1. 12 wisdome, Fleshly 1. Pet. 2. 11. lusts, The Ephes. 2. 3. Gal. 5. 16, 24. 1. Iohn 2. 16. lusts of [Page 242] the flesh, The Ephes. 2. 3. will of the flesh, The Gal. 5. 24. affections of the flesh. All these parts before reckoned the Apostle com­prehendeth, Ephes. 2. 3. First, generally naming the flesh, or the whole man vnregenerate, which he afterwards de­uideth into two kind, The flesh; so calling by the gene­rall name, that part of the soule wherein the lust and will and vnbridled affections are, and our discoursing parts, or the very strength of the Mind, of Knowledge, Iudgemēt, Memorie, Conscience. Among whom euen wee all did once conuerse in the lusts of our flesh, doing the will of the flesh, and of the discoursing parts.

All which hee calleth not halfe dead, but thorowly and wholy Vers. 1. [...] dead; leauing nothing vnto man, which sinne hath not defiled. Shewing further, that wee haue this by [...]. nature, not by custome or example, as else­where Rom. 5. 13, 14. hee prooueth by the death of little Infants, which neuer transgressed actually, as Adam did, dying as soone as they were borne, and yet sinners by nature: for otherwise they could not dye, vntill the Law for sinne was in the World: for Death raigned from ADAM vnto MOSES, euen vpon them which had not sinned, according to the likenesse of the transgression of ADAM: for, as our Sauiour Iohn 3. 6. saith, That which is borne of the flesh (such wee are all by nature) is flesh, and, Who (saith IOB) Iob 13. 4. can giue a cleane thing out of that which is vncleane? Not one.

This naturall corruption, the Scripture calleth sinne, Rom. 7. 17. because it is the sinke and puddle of all other sinnes, and the Law Rom. 7. 23. of sinne, which, as vtterly peruerting the whole strength of nature, and contrary thereunto, hath an elegant addition giuen vnto it, Heb. 12. 1. [...]. Sinne that is so well fitted, to gird vs in, as a curbe and a bridle, holding vs backe, that wee are not able to runne the course that is set before vs. Thereof it is, that all our actions are corrupted and naught. Rom. 3. 12. There is none that doth good, no not one. Rom. 7. 5. When wee were in the flesh, sinfull affections wrought in our members, to bring [Page 243] forth fruit to Death: which fruits hee setteth downe, Titus 3. 3. For euen wee also were foolish, disobedient, seruing lusts and diuers kinde of pleasures, leading our life in malicousnesse and enuie, hated and hating one another. And how can it otherwise bee chosen, but that all our fruits must needes bee vnsauourie and bad, when as the whole Tree and all the twigs and branches of it are rotten and naught?

Thirdly, and lastly, it is called totall, in respect of both the parts of Righteousnesse, Pietie, and Iustice, which with all the powers of our soule and bodie, both by nature, and in all our actions, wee doe nothing else but continually transgresse. Therefore PAVL, Rom 1. 18. pronounceth of all men, that the wrath of God is reuealed from Heauen vpon all impietie and iniustice of men, as those that with-hold the truth (or those small sparkes of light that God hath left them) in vnrighteousnesse, meaning, that by reason thereof they rush forth vnto all vnrighte­ousnesse. And Ephes. 4. 24. hee willeth our renewing to be in both these parts of Holinesse and Iustice, as being cor­rupt in both by nature.

All men by nature are thus alike sinfull, neither doth face more answere vnto face, then one mans corruption answereth to another: but the fruits of sinne are in some more aboundant: for as he that is sicke of the Dropsie, the more he drinkes, the more he may: so men, by long custome of sinning, come at the length to such an habit, that they are not afraid to lash forth openly, audacious­ly, and impudently into all euill; casting off all feare of God, and reuerence of man, as he shameth not to professe of himselfe in the Luke 18. 4. Gospell, and so come to bee Mon­sters and prodigious in all kinde of wickednesse. Of these the Apostle speaketh, Ephesians 4. 19. Who casting off all griefe, haue giuen themselues to wantonnesse, to worke all vn­cleannesse, euen with greedinesse.

So much for their sinfulnesse.

Touching their miserable and cursed estate: albeit For the rest. [Page 244] the wrath of God be fully and wholy powred forth vpon 1. The wrath of God vpon them. all that sinne, yet is it not so presently: for being in his wisdome and goodnesse pleased to make a difference be­tweene Angels and Men offending, both for that their state and case doth differ, and for the Elects sake, whom he meant to take out of the Race of Adam, hee purpo­sed with himselfe not to ouer-whelme them at once, with the waight of his Iustice, as hee would the Angels that did transgresse, but in his mercie to spare them for a time, that so a way might be made for his, to come vnto Repentance. This time is the whole course of their life▪ wherein they beare not the full burden of their sinne that presseth downe to Hell, but feele onely some light beginning of that heauy Iudgement which hereafter is to seize vpon them, if by turning vnto God, they doe not repent, and turne the same away. Therefore the A­postle Act. 27. 26, 27 saith, that God hath made of one bloud all Man­kinde to dwell vpon the face of the Earth, determining the o­portunities of times which hee hath fore-set, and the set bounds of their habitation, that they may seeke the Lord, if so be by groping after him, they may finde him.

This is the reason why the whole course of our life is tearmed that Day, Iohn 9. 4. wherein we must doe good, before the night come, when none shall be able to worke: that time of Gal. 6. 8, 10. sowing, either to the flesh or Spirit; the Har­uest whereof shall be death or eternall Life: for such as the houre of death findeth vs, such shall our doome be, and with Heb. 9. 27. Death, the irreuocable sentence commeth. None shall rise againe to better the things he hath done in the dayes of his flesh, whether they be good or euill. No Sacrifice any more for sinne, no intercession for the dead, no Purgatory to make them cleane. But whosoe­uer by Christs purgation are not in this life washed from their sinnes, shall after this life lye and rotte in their sins foreuer.

The summe is, that albeit God in his mercie, for the [Page 245] cause before remembred, doe thus forbeare all, yet euen during Iohn 3. 18. this life, such as haue no part in Christ, that is to say, all men in themselues considered, are indeed and truly, though not fully, accursed: for so the Scripture speaketh, Hee that beleeueth not, is alreadie condemned. And Gen. 4. 11. GOD telleth CAIN, Cursed art thou euen whilest thou now art aliue.

In this estate I consider three things:

First, The guilt of sinne, whereof the Rom. 3. 9. Apostle wit­nesseth, that all the World is subiect to the iust punishment of God. And againe, Heb. 2. 15. that all men naturally and in them­selues considered out of Christ, are subiect vnto bondage.

Secondly, As before, whilest they stood in their inte­gritie, inioying the comfort of a good conscience, they had peace and quietnesse of minde: so man had no soo­ner falne, but feare and terrour came vpon him. As wee see in Adam, Gen. 3. 10. I heard thy voyce, and was a­fraid. And as it may be seene in all the sonnes of Adam, who in respect of sinne, Heb. 2. 15. are in a perpetuall feare of death all their life long. Wherefore the Rom. 8. 15. Apostle no­teth it the generall condition of all Mankinde, before they be renewed, to be possessed with the spirit of bond­age vnto feare: The fruit whereof is, the drawing vs from God, and to make vs flye from him, as from our Enemie, as Adam Gen. 3. 8. fled from the presence of God, and hid him­selfe among the Trees of the Garden.

Thirdly, The particularities of this cursed & miserable estate, which all the sonnes of Adam doe welter and lye in all their life, are manifold, and of diuers kindes, com­prehending Deut. 28. 61, and 29. 20. all the plagues and punishments that may be thought of, written & not written: but the chiefe and principall of euery sort, as they lye in order, opposite to the happie and blessed estate before described, are these that follow:

First, The wrath of God: for so the Holy Ghost saith, Iohn 3. 36. He that beleeueth not the Sonne, the wrath of God (now) [Page 246] abideth vpon him. But this is not the full cup of his wrath, So farre, that all things, not blessings one­ly, but his very graces turne to their ruine. the dregges whereof the wicked shall drinke hereafter: for that no man can indure, and liue: but qualified and mixed, that it breaketh out, yet no further then this, to turne all things to their ruine, not onely outward bles­sings, wherein God lifteth them vp, that hee may with a greater force cast them downe; but euen the good gra­ces of God, and gifts of his holy Spirit, which all, through their owne fault, worke vnto their euill, Christ is to them a Rocke 1. Pet. 2. 7. of offence, and set Luke 2. 34. for a stum­bling blocke; all Esay 28. 13. the wholesome instructions which he vseth, his chastisements and corrections to reclayme them, by their wickednesse are to make them fall to bee snared and in trapped; the 2. Cor. 2. 6. Gospell is a sauour of death vnto death vnto them; the Ro. 2. 4, 5, &c. bountie and long suffering of God serueth to the hardening of their vnrepentant heart. And this is contrarie to that loue, wherewith God before imbraced man:

Secondly, Separation from the fellowship of God, as 2. Separation from his pre­sence: Adam was cast out of Paradise, the visible testimonie of his presence. In regard whereof, the Apostle Ephes. 4. 18. saith, We are estranged from the life of God, are Ephes. 2. 19. strangers and forainers, and Ephes. 2. 17. farre off from him.

Thirdly, Losse of our soueraigntie, and consequently, 3. Losse of our former soue­raigntie, and consequently, of our power, insomuch as both the crea­tures are be­come our ene­mies, of the power wee had to rule and to command: In so much as the Creatures that before were subiect to vs, shaking off the yoke of their obedience, are, through Adams fall, armed to our destruction: the wilde beasts of the field readie to deuoure vs, and all the creatures to rise vp against vs. Wherefore the Iob 5. 22, 23. Holy Ghost noteth it a fruit of our reconciliation vnto God, Not to bee a­fraid of the beasts of the Earth, but to bee in league with the stones of the field, and to haue the beasts of the field in peace, as being otherwise at warre and at defiance with vs.

More then that, a thing most opposite to our for­mer and we Slaues to Satan. soueraigntie and dominion, Satan himselfe, the most [Page 247] vilest and most basest of Gods Creatures, and the same our vtter Enemie, is become our Lord and Master, inso­much as hee ruleth and raigneth ouer vs after his owne pleasure, haleth and pulleth vs which way it pleaseth him, and holdeth vs fast bound, as it were in chaines, to doe his will, being therefore called, The 2. Cor. 4. 4. God of this World, that blindeth the mindes of the vnfaithfull; the Prince Iohn 12. 31. and 16. 1 [...]. of this World, the Ephes. 2. 2. spirit that worketh effectually in the children of disobedience, in 2. Tim. 2. 26. whose snares wee are, and holden captiues of him. Whereupon the Apostle saith, that by the ministerie of the Gospell, Wee Col. 1. 13. are deliuered out of the power of darknesse, and freed Heb. 2. 15. by Christ, from the bondage, which through feare of death wee were all our life subiect to. And hereof it followeth, that the Repro­bate hauing, beside the sinfulnesse of their nature, the Deuill, by whose swindge and sway they are wholy led, so readie to kindle the coles; and to blow the fire of their owne corruption, can doe nothing else but sinne.

Fourthly, A heape and multitude of all manner of e­uill, 4. All kind of calamities. and calamities of all sorts, which the Holy Ghost Deut. 28. Deut. 28. doth reckon vp as fruits of sinne; first, in body to be Verse 25. smitten before the enemies, 25, 48. captiuity & seruing of the enemie in famine, and in thirst, & in nakednes, and want of all things, & in 50. great disgrace, and to be 64. dis­persed and scattered into the furthest parts of the earth. In mind, a 65, 66, 67. trembling and heauie heart. In the mor­ning to say, I would it were euening. To bee 28, 29. smit­ten with madnesse, and with blindnesse, and with asto­nishment, that they shall grope at noone day, as a blind man gropeth in darknesse.

Then, foraine in our possessions: first, wife and chil­dren, and then, in our goods: A 30. wife shall bee e­spoused, and another shall lye with her; sonnes 32. and daughters giuen vnto a strange people, and goe 41. into captiuitie. Touching goods in the Land, first, and the fruits thereof: to 30. build a house, and another to dwell [Page 248] in it; to plant the Vineyard, and another to eate the fruit; the 23. Heauens to bee brasse, that no rayne shall fall, and thereby the Land to bee Iron, that no fruit shall grow; the seed 38. that shall sowe the ground, to bee consumed by the Locust; the 39. Vineyard by the Worme; all the 42. Trees and Fruits of the Earth, by the Cater­piller; the 40. Oliue Tree to cast her Oliues. In goods: the 17. basket, & the Dough, the 18. increase of the Kine, and the flocke of the Sheepe to be accursed; that which 29, 33. one hath, to bee taken from him by Rapine and Fraud; his 31. Oxe to be slayne before his eyes, and he not eate of it; his Asse taken away, and come no more to him; his Sheepe to bee giuen to his Enemies, and none to keepe him from this violence: And thus, for 48. outward su­stenance, to be brought to extreme penurie and want of all things; that 44. hee must bee driuen to borrow, and not able to lend. In estate and honour, the 43. Stranger amongst them to climbe aloft, high, high, and they to come downe, lowe, lowe, the 44. Stranger to bee the head, and they the tayle. In ones name, fame and esti­mation to be a 37. taunt, a by-word and a Prouer be vn­to all people, and to get 20. shame and rebuke in whatso­euer they set their hand vnto. Particularly, of this kind are,

First▪ Ignorance, losing all that excellency of Wise­dome, Ignorance. Knowledge, and vnderstanding, that was in A­dam, and in stead thereof, a putting on a contrarie habit of blindnesse and errour; a manifest fruit of sinne, and so noted, Deut. 28. 28.

Secondly, Shame, comming from that nakednesse Shame. whereby wee are stripped of all the ornaments of our Glorie, for that by sinne, shame entred into the World, it is plaine, in that Gen. 2. 25. compared with Gen. 37. before, Adam and his Wife were naked, and yet not ashamed.

Thirdly, All kinde of paine, weaknesse, and infirmi­tie; the Gen. 3. 19. woman in sorrow to conceiue and beare; the [Page 249] man Gen. 3. 19. Infirmitie, Sicknesse. in the sweat of his browes, to eate his bread. Againe, Deut. 28.: 1, 22, 27, 35. hunger, thirst, wearinesse, sores, itches, sicknesse, &c. And that these and such like are the fruits of sinne, appeareth also by the warning our Sauiour gaue to him that hee had healed of his sicknesse, Iohn 5. Iehoua shall make the pesti­lence cleane vn­to thee, vntill be hath consumed thee. Iehoua shall smite thee w [...]h a Con­sumption, and with the Feuer, and with a hot burning Ague, and with a fer­uent heate Ie­houa shall smite thee with the Botch of Egypt, and with the E­me [...]ods, and with the Scabs, and with the Itch. Iehoua shall smite thee in the knees, and in the thighes, with a sore Botch, that thou canst not be hea­led, euen from the sole of thy foot, vnto the top of thy head. and in the end Death, which is the separati­on of soule, and bodie. 14. Behold, thou art made whole, sinne no more, lest a worse thing come vnto thee. Therefore, Mat. 9. 2. when hee was to heale the man sicke of the palsie, hee said vnto him, Be of good comfort, sonne, thy sinnes are forgiuen thee.

Fourthly, Death, the separation of the soule and bo­die. So the Apostle telleth vs, Rom. 5. 12. Through death sinne came into the World: which bodily death is a part of that death threatned at the first, Gen. 2. 17. What day thou eatest of it, thou shalt dye. And this is, as it were the last and vttermost period of all our former miseries, in which one they all are comprehended: for in death our shame, weaknesse, and dishonour is most apparant, as the A­postle saith, 1. Cor. 15. 42, 43. that our bodie is sowne, that is, buried and committed to the ground, in corrupti­on, in dishonour, and in weakenesse.

And of this nature is a 1. Co 15 51, 52. 1. Thes. 4. 15, 16. Yet in all this, some reliques of former dignitie doe remaine, namely, in the minde. miserable change like to death, which shall befall them that are aliue in the lat­ter Day.

But in all this, God hath beene pleased to vse a tem­per, leauing still some reliques of our dignitie and first condition. That part indeed of his image, which stan­deth in righteousnesse and true holinesse, is quite and cleane abolished, that not so much as any steps or frag­ments doe remayne; the Ephes. 2. 1. Apostle bearing witnesse, that we are borne dead in sinne: but the Image of GOD standeth also in the excellencie of man, aboue other Creatures; of which dignitie or excellencie, but not of holinesse or Innocencie, some reliques wee carrie yet a­bout vs,

And they are, first, in the minde or bodie alone, and [Page 250] by themselues considered, then in the whole man: In the minde.

First, Common principles of good and euill, which Common principles of good and euil, (sparkes of that light of nature) the Rom. 1. 18. Apostle calleth Truth, that is, some seed of the e­ternall Truth, both for knowledge of God, and of our duties to our brethren, as that there is one God, and that the same God is to bee serued; that hee rewardeth those that keepe his Law, and punisheth the transgres­sors; that men must reuerence their Superiours, and not harme their Neighbours, nor doe iniurie one vnto ano­ther. And from this light that euerie one carryeth about him, and is borne and bred together with him, com­meth the Law of nature, that nature, which now wee haue since the fall of Adam: therefore, Iohn 1. 9. it is said, that euery man comming into the World, is lightened therewithall.

And this serueth notably for the collection and ga­thering of his Church out of the wicked World: for if all common honestie, all seedes of comelinesse and ver­tue were vtterly extinguished and put out, how could either the Church bee gathered at all, or preserued, or kept when it is once gathered?

Secondly, A conscience when we doe amisse, where­of & some seedes of conscience, naturally some seedes are left in euerie one, the better to represse the vnbrideled course of our affections, how­soeuer some struggle to shake them off, Rom. 2. 15. their conscience accusing or excusing.

Now, this light of Nature and seedes of conscience which not­withstanding are wholy sin­full, left in man, are good and holy things in themselues, and of their owne nature, but in vs vtterly corrupt and naught: All whose parts and powers are wholy tainted and defiled with sinne; that truly the Titus 1. 15. Apostle saith, Both our minde and conscience is defiled:

Therefore they serue not at all to iustifie vs, as though and doe but serue partly to keepe men from breaking forth, without all shame or regard of honestie, partly to make them vnexcusable. by our owne Wisedome, Reason, Will, Desire, or Affe­ctions, [Page 251] wee were able to doe or to indeuour that that is good, but partly to keepe men from breaking out, with­out shame, vnto an ouer-bold and audacious defiance of all godlinesse and honestie, partly to make vs inexcusable in the sight of God, Rom. 1. 20. For first, those seedes of Truth and Light, which wee haue of God, are so farre from being our guide to leade vs vnto Heauen, the same being the proper office of Christ, Who Ioh. 14. 6. is the Way, the Truth, and the Life, as contrariwise they conuince vs e­uery mothers childe, both of impietie to God, and in­iustice to men; in that wee shew not forth the power thereof in our liues, but restrayne and keepe it backe vn­iustly, to doe quite the contrarie: Insomuch as men na­turally knowing Rom. 1. 19, 20 God, both his eternall Power and God­head, yet they glorifie him not as God, but wax vaine in their reasonings and disputes, and rush forth into all vnrighte­ousnesse against men, as the Apostle there at large decla­reth. And the like may bee said of the conscience also, that it tendeth onely vnto this, to take away all excuse from vs, Rom. 2. 15. So as our Desire, Will, Affections, retayne now no part of our former conscience, but are wholy brutish, sensuall, and slaues vnto sinne, as wee heard before: Not that hereby wee take away all free­dome of will from man, but we teach, that the same hath place onely in the naturall inclinations common to all liuing Creatures, which naturally seeke their own good, life, nourishment, maintenance, preseruation, propaga­tion, &c. or in the outward actions of this life for mat­ter of manners, gouernment of Houses, Families, Com­mon-wealth, Cities, &c. but not to doe the things that are good and pleasing vnto God.

The reliques of our former dignitie that yet remaine In the bodie a kind of maie­stie: in the bodie, are Gen. 9▪ 6. Maiestie and comelinesse of person, which bring men many times into a loue and admiration of vs.

In the whole Gen. 9. 2. man there is a certaine soueraigntie, that keepeth in awe the brute Creatures, insomuch as In the whole man, a certain soueraigntie, that keepeth in awe the brute crea­tures. The creature here (through the fall of mā) receiueth an impaire of his first perfection many sauage beasts, that farre excell man in strength, doe willingly yeeld themselues to be tamed of him.

Lastly, the punishment of mans transgression resteth not in man alone, it is of a more large extent, & reacheth, for mans sake, to the other creatures: for as they were for his seruice and command made in all excellencie of perfe­ction: So by the fall of Adam he hath not onely vndone himselfe and his posteritie, but euen the brute beasts and all the dumbe creatures are impayted by it, & grone vnder that impayre: for so God pronounceth, Gen. 3. 17. Cursed bee the earth for thy sake. And againe, Ʋerse 18. Brambles and Bryers shall it bring forth vnto thee. And the Apostle, Rom. 8. 22. The whole Creation (that is, all the things created) grone and trauaile together, vnto this pre­sent time. And that, hee calleth there vanitie, or a vani­shing and a flitting estate subiect to corruption and de­cay, they hauing a part in the punishment of man, to a­grieue his curse, and to make it more appeare how fear­full his transgression was, whereof all the Creatures, and the whole frame of the Creation doth feele the smart, as Rom 8. 20. Paul saith, They are subiect vnto vanitie for him that subdued them, that is, to obey the Creatours pleasure, who by casting them into this vanitie, would leaue it testified, how much he is offended with man, for whose good he had created them in a farre more excellent con­dition. So much of that which is in part. The fulnesse of the curse after death, is dam­nation with the Deuill and his angels.

This which you haue heard, is that miserable and wretched estate which sinne hath drawne vpon all the sonnes of Adam, so long as they liue in this World. That which we call full cursednesse, is a sorer and a more grieuous punishment, the full cup of Gods heauie indig­nation, insupportable of all his Creatures: No Angell, no man, not all the Angels or men of the World able to [Page 253] before it, or to indure the least brunt of it: but forceth miserable man, vpon whom it lighteth, downe into Hell, that horrible place of darknesse, where they indure euer­lasting torments with the Deuill and his angels; such as no tongue can expresse or vtter: And therefore it is cal­led, The 2. Thes. 1. 9. destruction of the creature, The second Reuel. 2. 6. & 21. 8. death, 1. Cor. 11. 32. damnation: and there is said to bee Mat. 22. 13. & 25. 30. weeping and way­ling, and gnashing of teeth: for first, they are separate and quite cut off from the gracious presence of God. Pre­sent indeed they find and feele him by experience; but that presence separated from his fauour, is an increase of their feare and horrour: not onely so, but the wrath of God sensibly pursuing them, giueth no rest vnto their soules, but as a Worme biteth and gnaweth on them continually; the fearefulnesse of which torment what heart is able to conceiue? But to giue some glimpse of it, the Scriptures vse diuers names, The Mar. 9. 43, 44 45, 46, 47. Worme that ne­uer dyeth, Hell fire, Vnquenchable fire, The Reuel. 19. 20. & 20. 10, 14. burning Lake. Therefore wretched and fearefull is their condition, yea, thrice miserable are they, and happie had it beene for them, if neuer they had beene borne, as also our Mat. 26. 24. Sa­uiour Christ doth say.

Two circumstances there are, whereby these torments insupportable in themselues, are made yet more grie­uous.

First, By the place, Hell, where they are kept fast bound in chaines and fetters of darknesse. In regard whereof it is called Outer Mat. 22, 13. & 25. 30. Darknesse.

Secondly, By the eternitie of the punishment, Mat. 18. 8. 2. Thess. 1. 9. Dan. 19. 2. being euerlasting, without all hope of ransome: no strong nor mightie man to be looked for, that may breake this Pri­son, and let the Prisoners loose; no end of punishment, nor hope of any end; alwayes dying, and neuer seeing an end of death; Their Esay 66. Mat. 9. 44, 45, 46, 48. Worme neuer dyeth, their Fire ne­uer goeth out; they finde not so much as one Luke 16. [...]4. drop of cold water at any time to quench their thirst. A paine o­therwise [Page 254] not so grieuous, if it haue no intermission, nor hope of any ease, is worse then a thousand deaths. O how much more then doth this exceede, which with the first waight thereof breaking the very bones, and all the veines and sinnewes of their heart, must needes in the e­uerlasting continuance of it infinitely be increased.

The sinfulnesse annexed to this estate, is hatred of God, finall desperation and the full height and top of all iniquitie, as in the damned spirits we saw before.

Further, to this estate three things are proper: In soule pre­sently, till the latter Day.

First, it lighteth vpon men, one by one, presently af­ter death. So hath the wisdome of God ordayned, that when the course of this life is runne out, Iudgement should then beginne vpon the soules both of the Elect and Reprobate, presently departing into their place of ioy or of torment: a third place there is not any. So saith Peter 1. Pet. 3. 19. of the wicked, disobedient in the time of NOAH: That their spirits are in Prison, chayned with the fetters of darknesse. And the Rich man, as soone as he dyed, was cast into Hell: for ( being in Hell) saith our Luke 16. 23. Sauiour Christ, in torments, he saw ABRAHAM a farre off, and LAZARVS in his bosome.

For men, in this most excellent part of theirs perish not like bruit beasts, as the Sadduces of old, and now-a­dayes the Libertines doe teach: neither Sadduces and Libertines. doth their soule vanish in the Ayre, or dye with the bodie, till the time of the restoring of all things, which is contrarie to the proper­tie of that spirituall nature, but it still liueth and conti­nueth either in paine or comfort, Mat. 10. 28. Bee not a­fraid of them that kill the bodie, but are not able to kill the soule.

Secondly, Their soule onely feeleth this heauie tor­ment, their bodies resting in the graue, till the time of the dissolution of all things.

Thirdly, The condition that men also must vndergoe [Page 255] in the end, is the whole extremitie and fulnesse of Gods wrath to seize then vpon them, many degrees heauier then the punishment they felt before: that Iudgement going before the great and solemne Day, wherein all flesh is to bee presented before the Iudge of all the World, as it were a pettie Sessions before the grand As­sises. Wherefore the Apostle calleth the last Day, in re­spect of the wicked, Rom. 2. 5. A Day of wrath, because then God will tread out the full Wine-presse of his wrath: and 2. Pet. 2. 9. Peter by excellencie, A Day of Iudgement, where­to the wicked are reserued to be punished. And againe, 2. Pet. 3. 7. A Day of Iudgement and destruction of vngodly men.

For to this purpose will God rayse vp their bodies in the latter Day, that so their bodie and soule which haue both sinned together, may be both together punished: whereof they shall then receiue their sentence and last doome, with execution accordingly. But of these two Doctrines, the Resurrection and the last Iudgement, wee shall haue iust cause to speake more fully and at large hereafter.

A miserable change to such men as then are liuing, A miserable change to such men as then are liuing. shall bee in stead of a death, and ri­sing from it. The creature is then also subiect to an vtter abolition shall be in stead of a death and rising from it.