A Golden Chain, OR THE DESCRIPTION of Theology, containing the order of the causes of Salvation and Damnation, according to God's word. A view of the order whereof, is to be seen in the Table annexed.  
Written in Latin by William Perkins, and Translated ●an other.  
Hereunto is adjoined the Order which M. Theodore Beza used in comforting troubled consciences.  
AT LONDON Printed by Edward Old, and are to be sold by Edward White, at the little North door of S. Paul's Church at the sign of its Gun. 1591.   

CHristian Reader, there are at this day four several opinions of the order of God's divine Predestination.  
The first, is of the old and new Pelagians; who place the cause of God's Predestination in man: in that they hold, that God did ordain men either to life or death, according as he did foresee, that they would by their natural free will, either reject or receive grace offered.  
The second of them, who (of some) are termed Lutherans; which teach, that God foreseeing how all mankind being shut up under unbelief, would therefore reject grace offered, did hereupon purpose to choose some to salvation of his mere mercy with out any respect of their faith or good works, and the rest to reject being moved to do this, because he did eternally foresee that they would reject his grace offered them in the Gospel.  
The third, of Sempelagian Papists, which ascribe God's Predestination, partly to mercy, and partly to men's foreseen preparations and meritorious works.  
The fourth, of such as teach, that the cause of the execution of God's Predestination in his mercy in Christ, in them which are saved, and in them which perish, the fall and corruption of man: yet so, as that the decree and eternal counsel of God, concerning them both, hath not any cause beside his will and pleasure. Of these four opinions, the three former, I have laboured to oppugn as erroneous; and to maintain the last, as being a truth which will bear weight in the balance of the Sanctuary.  
A further discourse whereof, here I make bold to offer to thy godly consideration: in reading whereof regard not so much the thing itself, penned very slenderly, as mine intent and affection: who desire among the rest to cast my mite into the treasury of the Church of England; and for want of gold, pearl and precious stone, to bring a Rams Skin or twain, and a little goats hair, to the building of the Lords Tabernacle. Exod. 35.23.  
The Father of our Lord jesus Christ grant that according to the riches of his glory, thou mayest be strengthened by his Spirit in the inner man, that Christ may dwell in thy heart by faith, to the end that thou being rooted and grounded in love, mayest be able to comprehend with all Saints, what is the breadth and length and depth, and height thereof: and to know the love of Christ which passeth knowledge, that thou mayst be filled with all fullness of God. Amen. Farewell. April 18. the year of the last patience of Saints. 1591.  
Thy in Christ jesus. William Perkins.   

CHAPTER. 1. ¶ Of the body of Scripture, and theology.  
THe body of Scripture, is a doctrine sufficient to live well.  
It comprehendeth many holy sciences, whereof one is principal, others are handmaids or retainers.  
The principal science is theology.  
theology is the science of living blessedly for ever. Blessed life consisteth in the knowledge of God. joh. 17.3. This is life eternal, that they know thee to be the only very God, and whom thou hast sent jesus Christ. Esay. 53.11. By his knowledge shall my righteous servant (viz. Christ) justify many. And therefore it consisteth likewise in the knowledge of ourselves, because we know God by looking into ourselves.   

Chap. 2. Of God, and the nature of God.  
GOd is jehovah Elohim. Exod. 6.2. And Elohim spoke unto Moses and said unto him, I am jehovah. And I appeared unto Abraham, to Isaac, and to jaacob, by the name of God Almighty, but by my name jehovah was I not known unto them. Exod. 3.13. If they say unto me, what is his Name? what shall I says unto them? And God answered Moses, I am that I am. Also he said, thus shalt thou say unto the children of Israel I am hath sent me unto you. And God spoke further to Moses, thus shalt thou say unto the Children of Israel, jehovah Elohim etc. hath sent me unto you  
The first title of God, declareth his Nature, the second his Persons.  
The nature of God, is his lively and most perfect essence.  
The perfection of the nature of God, is his absolute constitution, by the which he is wholly complete within himself. Exod. 3.13. I am that I am, Act. 17.24. God that made the world, and all things that are therein, seeing that he is Lord of heaven and earth, dwelleth not in Temples made with hands, neither is worshipped with men's hands. As though he needed any thing, seeing he giveth to all life & breath and all things.  
The perfection of his nature is either the Simpleness or the infiniteness thereof.  
The simpleness of his nature, is that by which he is void of all Logical relation. He hath not in him, subject or adjunct. joh. 5.26. As the Father hath life in himself, so hath he given to the Son to have life in himself: Conferred with joh. 14.6. I am the way, the truth, and the Life. 1. joh. 1.7. But if we walk in light as he is in light, conferred with the 5. God is light & in him is no darkness. Hence it is manifest, that to have Life, and to be Life: to be in Light, and to be Light: in God are all one. Neither is God subject to generality or speciality: whole, or parts: matter, or that which is made of matter: for so there should be in God divers things, and one more perfect than another: therefore whatsoever is in God, is his essence. and all that he is, he is by his essence.  
Hence it is manifest, that the Nature of God, is immutable and Spiritual.  
God's immutability of nature, is that by which he is voided of all composition, division, and change. jam. 1.17. With God there is no variableness nor shadow of changing. Mal. 3.6. I am the Lord and am not changed.  
God's nature is spiritual in that it is corporal, and therefore invisible. joh. 4.24. God is a spirit. 2. Cor. 3.17. The Lord is the spirit. 1. Tim. 1.17. To the King eternal, immortal, invisible, only wise God be glory and honour for ever and ever. Coloss. 1.15. Who is the Image of the invisible God.  
The infiniteness of God is two fold: his Eternity, and exceeding greatness.  
God's eternity, is that by which he is without beginning and ending. Psal. 90.2. Before the mountains were made, and before thou hadst form the earth and the round world, even from everlasting to everlasting thou art our God. Revel. 1.8. I am Alpha and Omega, that is, the beginning and ending, saith the Lord, Which is, which was, and which is to come.  
God's exceeding greatness, is that by which his incomprehensible nature is every where present, both within and without the world. Psal. 145.3. Great is the Lord & worthy to be praised, and his greatness is incomprehensible. 1. King. 8.27. Is it true indeed that God will devil on the earth? behold the heavens, and the heavens of heavens are not able to contain thee: how much less is this house that I have built? jere. 23.23. Do not I fill the heaven and earth saith the Lord? Hence it is plain: first, that he is only one, and indivisible, not many. Ephe. 4.5. One Lord, one faith, one Baptism, one God and Father of all. Deut. 4.35. Unto thee it was showed, that thou mightest know that the Lord he is God, and that there is none but he alone. 1. Cor. 8.4. We know that an Idol is nothing in the world, and that there is none other God but one. And there can be but one thing infinite in nature.  
Secondly, that God is the knower of the heart. For nothing is hidden from that nature, which is within all things and without all things, which is included in nothing, nor excluded from any thing. Because 1. King. 28.9. The Lord searcheth all hearts, and understandeth every work of the mind. Psal. 139.1.2. Thou knowest my sitting down and my rising up, thou understandest my cogitation a far off.   

Chap. 3. Of the life of God.  
HItherto have we spoken of the perfection of God's nature. Now followeth the life of God, by which the Divine Nature is in perpetual action, living and moving itself. Psal. 42.2. My soul thirsteth for God, even for the living God: when shall I come and appear before the presence of God? Heb. 3.12. See that there be not at any time in any of you an evil heart to departed from the living God.  
The divine nature is especially in perpetual operation by three attributes, the which do manifest the operation of God towards his creatures. These are his wisdom, will, and omnipotency.  
The wisdom or knowledge of God, is that by the which God doth not successively, and by discourse of reason, but by one eternal and immutable act of understanding distinctly, and perfectly know himself, and all other things, though infinite, whether they have been or not. Math. 11.27. No man knoweth the Son but the Father, nor the Father but the Son, and he to whom the Son, will reveal him. Heb. 4.13. There is nothing created which is not manifest in his sight: but all things are naked and open to his eyes, with whom we have to do. Psal. 147.5. His wisdom is infinite.  
God's wisdom hath these parts. His foreknowledge and his counsel.  
The foreknowledge of God, is that by which he most assuredly foreseeth all things that are to come. Act. 2.23. Him have ye taken by the hands of the wicked, being delivered by the determinate counsel and foreknowledge of God, and have crucified and slain, Rom. 8. Those which he knew before, he also predestinated to be made like to the image of his Son. This is not properly spoken of God, but by reason of men to whom things are past, or to come.  
The counsel of God, is that by which he doth most straightly perceive the best reason of all things that are Pro. 8.14. I have counsel & wisdom: I am understanding, and I have shrength.  
The will of God, is that by the which he both most freely, and straightly with one act willeth all things. Rom. 9.18. He hath mercy on whom he will, and whom he will he hardeneth. Eph. 1.5. Who hath predestinate us to be adopted through jesus Christ unto himself, according to the good pleasure of his william. jam. 4.15. For that which you should say, if the Lord will, we will live and do this or that.  
God willeth that which is good, by approving it, that which is evil, in as much as it is evil, by disallowing and not willing it. And yet he voluntarily doth permit evil: Because it is good that there should be evil. Act. 14.16. Who in times past suffered all the Gentiles to walk in their own ways. Psal. 81.12. So I gave them up to the hardness of their heart, and they have walked in their own counsels.  
The will of God, by reason of divers objects hath divers Names, and is either called Love and Hatred, or Grace and justice.  
The love of God, is that, by the which God approveth first, himself, and then all his creatures without their desert, & in them doth take delight. 1. joh. 4.16. God is love, and who so remaineth in love, remaineth in God, and God in him. joh. 3.16. So God loved the world, that he gave his only begotten Son, etc. Rom. 5.8. God setteth out his love toward us, seeing that while we were yet sinners, Christ died for us.  
The hatred of God, is that by the which he disliketh, and detesteth his creature offending, for his fault. 1. Cor. 10.5. But many of them the Lord misliked, for they perished in the wilderness. Psal. 5.5. Thou hatest all the workers of iniquity. Psal. 44.8. Thou hast loved justice and hated iniquity.  
The grace of God, is that by which he freely declareth his favour to his creatures. Rom. 11.6. If it be of Grace, it is no more of works: otherwise Grace is not grace, but if it be of works, it is no more grace. Titus. 2.11. The saving grace of God shined to all men teaching us to dent impiety, etc.  
The grace of God, is either his Goodness, or his Mercy.  
The goodness of God, is that by which he being in himself absolutely good, doth freely exercise his liberality upon his creatures Matth. 19.17. Why callest thou me good, none is good but one, even God. Matth. 5.45. He maketh his sun to shine upon the good and the bad, and he raineth upon the just and unjust.  
God's mercy, is that by which he freely assisteth all his creatures in their miseries. Esay. 30.18. Yet will the Lord wait, that he may have mercy upon you. Levit. 3.22. It is the lords mercies, that we are not consumed, because his compassion fail not. Exod. 33.19. I take pity on whom I take pity, and am merciful on whom I am merciful.  
God's justice, is that by which he in all things willeth that which is just. Psal. 10. The just Lord loveth justice. Psal. 3.4. For thou art not a God that loveth wickedness.  
God's justice, is in word, or deed.  
justice in word, is that truth by which he constantly, & indeed willeth that which he hath said Rom. 3.4. Let God be true, & every man a liar. Mat● up children to Abraham, Phil. 3.21. According to the working, whereby he is able to subdue even all things unto himself.  
God's actual power, is that by which he causeth all things to be, which he freely william. Psalm. 135.6. All things which God will, those be doth in heaven and in earth, and in all depths.   

Chap. 4. Of God's glory and blessedness.  
Out of the former attributes by which the true jehovah is distinguished from a feigned God, and from idols, arise the glory of God and his blessedness.  
God's glory or majesty, is the infinite excellency of his most simple and most holy divine Nature. Heb. 1.3. Who being the brightness, of his glory, and the engraved form of his person etc. Dan. 3. Thou Lord art only God, and glorious upon the earth,  
By this we see, that God only can know himself perfectly. john. 6.46. Not that any man hath seen the Father, save he which is of God, he hath seen the Father. 1. Tim. 6.16. Who only hath immortality, and dwelleth in the light, that none can attain unto, whom never man saw, neither can see. Exod. 33.18. Thou canst not see my face.  
Notwithstanding there is a certain manifestation of God's glory: partly more obscure, partly more apparent.  
The more obscure manifestation, is the vision of God's majesty in this life, by the eyes of the mind, through the help of things perceived by the outward senses.  
Esai. 6.1. I saw the Lord sitting upon an high throne, and lifted up, and the lower parts thereof filled the temple. Exod. 33.22. And while my glory passeth by, I will put thee in a cloven of the Rock, and will cover thee with mine hands while I pass by: after I will take away mine hand, and thou shalt see my backeparts, but my face shall not be seen. 1. Cor. 13.12. Now we see as through a glass, darkly.  
The more apparent manifestation of God, is the contemplation of him in Heaven face to face. 1. Cor. 13.12. But then shall we see face to face. Daniel. 7.9.10. I beheld till the thrones were set up, and the Ancient of days did sit, whose garment was white as Snow, etc.  
God's blessedness, is that by which God is in himself, and of himself all sufficient. Gen. 17.1. I am God all sufficient, walk before me and be thou upright. Col. 2.4. For in him dwelleth all the fullness of the Godhead bodily. 1. Tim. 6.5. Which in due time he shall show, that is blessed and prince only, etc.   

Chap. 5. Concerning the persons of the Godhead.  
THe persons, are they, which subsisting in one Godhead, are distinguished by incommunicable properties. 1. john. 5.7. There are three that bear record in heaven, the Father, the word, and the holy Ghost, and these 3. are one. Gen. 19.24. Than Jehovah reigned upon Sodom, and upon Gomorah, brimstone, and fire from Jehovah in heaven. joh. 1.1. In the beginning was the word, and the word was with God, and that word was God.  
The constitution of a person is, when as a personal propriety, or the proper manner of subsisting is adjoined to the Deity, or one divine nature.  
Distinction of persons, is that, which albeit every person is one and the same perfect God, yet the Father is not the Son or the holy Ghost, but the Father alone; the Son is not the Father or the holy Ghost, but the Son alone; and the holy Ghost is not the Father or the Son, but the holy Ghost alone: so that in these there is diversity of persons, but unity of essence.  
The communion of the persons, or rather union, is that by which each one is in the rest, and with the rest, by reason of the unity of the Godhead: and therefore every each one doth possess love, and glorify another, and work the same thing. joh. 14.10. Believest thou not that I am in the Father, and the Father is in me? the words that I speak unto you, I speak not of myself but my Father that dwelleth in me, he doth the works. Pro. 8.22. The Lord hath possessed me in the beginning of his way: I was before his works of old. And vers. 30. Than was I with him as a nourisher, and I was daily his delight, rejoicing alway before him. joh. 1.1. In the beginning was the word, & the word was with God, and that word was God. & Chap. 5.19. The Son can do nothing of himself, save that he seethe the Father do: for whatsoever things he doth, the same doth the Son also.  
There be three persons, the Father, the Son, and the holy Ghost. Math. ●. 16.17. And jesus when he was baptised, came strait out of the water, and lo, the heavens were opened unto him, and john saw the Spirit of God, descending like a Dove, and lighting upon him. And lo, a voice came from heaven, saying. This is my beloved Son in whom I am well pleased.  
The Father, is a person without beginning, who from all eternity begat the Son. Heb. 1.3. Who being the brightness of the glory, and the engraved form of his person. Psalm. 2.7. Thou art my Son this day have I begotten thee.  
The incommunicable property of the Father, is to be unbegotten. He is the beginning of actions, because he beginneth every action of himself, effecting it by the Son & the holy ghost. 1. Cor. 8.6. Yet unto us, there is but one God, which is the Father of whom are all things, and we in him, and one Lord jesus Christ, by whom are all things, and we by him. Rom. 11.36. For of him, and through him, and for him are all things.  
The other two persons have the Godhead, or the whole divine essence, of the Father by communication, namely the Son and the holy Ghost.  
The Son is the second person, begotten of the Father, from all eternity. Heb. 1.5. For unto which of the Angels said he at any time, thou art my Son this day begat I thee? Col. 1.15. Who is the ●age of the invisible God, the first borne of every creature. joh. 1.14. And we saw the glory thereof as the glory of the only begotten Son of the Father. Rom. 8.32. He who spared not his own Son.  
For this cause he is said to be sent from the Father. joh. 8.42. I proceeded forth and came from God, neither came I of myself but he sent me. This sending taketh not away the equality of essence and power, but declareth the order of the persons. joh. 5.18. Therefore the jews sought the more to kill him, not only because he had broken the Sabaoth, but said also that god was his Father, and made himself equal with God. Phil. 2.6. Who being in the form of God, thought is no robbery to be equal with God.  
For this cause also he is the WORD of the father, not a vanishing but an essential word, because as a word, is as it were begotten of the mind, so is the Son begotten of the Father. And also, because he bringeth glad tidings from the bosom of his Father. Nazian in his oration of the Son, Basil in his preface before john's gospel.  
The property of the Son, is to be begotten.  
His proper manner of working, is to execute actions from the father by the holy ghost, 1. Cor. 8.6. Our Lord Jesus Christ, by whom are all things and we by him. joh. 5.19. Whatsoever things he doth, the same doth the son also.  
The holy Ghost is the third person, proceeding from the Father and the Son. joh. 15.26. But when the comforter shall come, whom I will sand unto you from the Father, even the Spirit of truth, which proceedeth of the Father, he shall testify of me. Rom. 8.9. But ye are not in the flesh, but in the Spirit, seeing the Spirit of God dwelleth in you. But if there be any that hath not the Spirit of Christ, he is not his. joh. 16.13.14. But when that Spirit of truth shall come, he shall conduct you into all truth: for he shall not speak of himself, but whatsoever he heareth, he shall speak, and shall declare unto you such things as are to come. He shall glorify me, for he shall receive of mine, and show it unto you.  
What may be the essential difference betwixt proceeding, and begetting; neither the Scriptures determine, nor the Church knoweth.  
The incommunicable property of the holy Ghost, is to proceed.  
His proper manner of working, is to finish an action effecting it, as from the Father & the Son.   

Chap. 6. Of God's works and his decree.  
THus far concerning the first part of Theology: the second followeth, of the works of God.  
The works of God, are all those; which he doth out of himself, that is, out of his divine essence.  
These are common to the Trinity, always reserved the peculiar manner of working in every person.  
The end of all these is the manifestation of the glory of God. Rom 11.36. For him are all things, to him be all glory for ever.  
The work of action of God, is either his decree or the execution of his decree.  
The decree of God, is that by which God in himself, hath necessarily and yet freely, from all eternity determined all things. Ephe. 1.11. In whom also we are chosen when we were predestinate, according to the purpose of him, which worketh all things after the counsel of his own william. and ver. 4, as he hath chosen us in him before the foundation of the world. Math. 10.29. Are not two Sparrows sold for a farthing, and not one of them falleth on the ground, without your father? Rom 9.21. Hath not the potter power on the clay to make of the same lump one vessel to dishonour, and another to ho●er.  
Therefore the Lord according to his good pleasure, hath most certainly decreed every both thing and action whether past, present, or to come, together with their circumstances of place, time, means, and end.  
Y●, be hath most justly decreed the wicked works of the wicked. For if it had not so pleased him, they had never been at all. And albeit they of their own nature, are and remain wicked; yet in respect of God's decree, they are to be accounted good. For there is not anyething absolutely evil. 1. Pet. ●. 17. For it is better (if the will of God be so) that ye suffer for well doing, then for evil doing.  
The thing which in the one nature is evil, in God's eternal counsel comes in the place of a good thing; in that it is some occasion, & way to manifest the glory of God in his justice, and in his mercy.  
The execution of God's decree, is that by which all things in their time are accomplished, which were foreknown, or decreed, & that even as they were foreknown and decreed.  
The same decree of God, is the first & principal working cause of all things, which is in order & time before all other causes. For with God's decree is always his will annexed, by the which he can willingly effect that he hath decreed. And it were a sign of impotency, to decree any thing which he could not willingly compass. And with God's will is conjoined an effectual power, by which the Lord can bring to pass whatsoever he hath freely decreed.  
This first and principal cause, how be it in itself it be necessary, yet it doth not take away freedom of will in election, or the nature and property of second causes, but only brings them into a certain order, that is, it directeth them to the determinate end: whereupon the effects and events of things are contingent or necessary, as the nature of the second cause is. So Christ according to his Father's decree died necessarily. Act. 17.3. But yet willingly. Mat. 25.39. And if we respect the temperature of Christ's body, he might have prolonged his life; & therefore in this respect might be said to have died contingently.  
The execution of God's decree hath two branches, his operation and his operative permission.  
God's operation, is his effectual producing of all good things, which either have being or moving, or which are done.  
God's operative permission, is that by which he only permitteth one and the same work to be done of others, as it is evil; but as it is good, he effectually worketh the same. Gen. 50.20. You indeed had purposed evil against me, but God decreed that for good, that he might as he hath done this day, preserve his people alive. and Gen. 45.7. God hath sent me before you to preserve your posterity in this Land. Esay. 10.5.6.7. Woe unto Asshur, the rod of my wrath, and the staff in their hands is mine indignation. I will sand him to a dissembling nation, and I will give him a charge against the people of ●y wrath, to take the spoil, and to take the pray, and to tread them under feet like the mire in the street. But he thinketh not so, neither doth his heart esteem it so but he imagineth to destroy, and to cut off not a few nations.  
God permitteth evil, by a certain voluntary permission, in that he forsaketh the second cause in working evil. And he forsaketh his creature, either by detracting the grace he had, or not bestowing that which he wanteth. Rom. 1.26. For this cause god gave them up unto vile affections. 2. Tim. 2.25.26. instructing them with meekness that are contrary minded, proving if God at any time will give them repentance, that they may know the truth, and that they may come to amendment out of the snare of the Devil, which are taken of him at his william.  
Neither must we think God unjust, who is indebted to none. Rom 9.15. I will have mercy on him, to whom I will show mercy. Yea, it is in God's pleasure to bestow how much grace, and upon whom he william. Math. 20.15. Is it not lawful for me to do as I will with mine own?  
That which is evil hath some respect of goodness with God.  
First, in that it is the punishment of sin, and punishment is accounted a moral good; in that, it is the part of a just judge to punish sin.  
Secondly, as it is a mere action oract.  
thirdly, as it is a chastisement, a trial of ones faith, martyrdom, propitiation for sin, as the death and passion of Christ. Act. 2.23. & 4.28. And if we observe these caveates, God is not only a bore permissive agent in an evil work, but a powerful effect or of the same, yet so, as he neither instilleth an aberration into the action, nor yet supporteth, or intendeth the same, but that he most freely suffereth evil, and best disposeth of it to his own glory. The like we may see in this similitude. Let a man spur forward a lame horse; In that he moveth forward the rider is the cause, but that he halteth, he himself is the cause. And again, we see the Sun beams gathering themselves into a Sun glass, they burn such things as they light upon: now, that they burn, the cause is not in the Sun, but in the glass. The like may be said of God's action in an evil subject.   

Chap. 7. Of Predestination and creation.  
GOds decree, in as much as it concerneth man, is called predestination: which is the decree of God, by the which he hath ordained all men, to a certain and everlasting estate; that is, either to salvation or condemnation, for his own glory. 1. Thes. 5.9. For God hath not appointed us unto wrath, but to obtain salvation by the means of our Lord jesus Christ. Rom. 9.13. As it is written, I have loved Jacob & hated Esais. and ver. 12. What and if God would to show his wrath and make his power known, suffer with long patience the vessels of wrath prepared to destruction, and that he might declare the riches of his glory upon the vessels of mercy, which he hath prepared unto glory.  
The means of accomplishing God's predestination are two fold.  
The creation, and the fall.  
The creation, is that by which God made all things, very good, of nothing, that is of no matter, which was before the creation. Gen. 1.1. In the beginning God created the heaven, etc. to the end of the chap.  
God's manner of creating as also of governing, is such as that by his word alone, he, without any instruments, means, assistance, or motion produced all sorts of things. For to will any thing with God, is both to be able, and to perform it. Heb. 11.3. By faith we understand, that the world was ordained by the word of God, so that the things which we see, are not made of things which did appear. Psal. 148.5. Let them praise the name of the Lord, for he commanded and they were created.  
The goodness of the creature, is a kind of excellency, by which it was void of all sin, that is, free from punishment and transgression.  
The creation, is of the world, or inhabitants in the world.  
The world, is a most beautiful palace, framed out of a deformed substance, and fit to be inhabited.  
The parts of the world, are the heavens, and earth.  
The heavens are threefold, the first is the air, the second the Sky, the third an invisible and incorporal essence, created to be the seat of all the blessed, both men and Angels. This third heaven is called Paradise. 2. Cor. 14.4.  
The inhabitants of the world are reasonable creatures, made according to Gods own image, they are either angels or men. Gen. 1.26. Furthermore God said, let us make man in our own image, according to our likeness. job. 1.16. When the children of God came and stood before the Lord: Satan came also among them.  
The image of God is the integrity of the reasonable creature, resembling God in holiness. Eph. 4.24. And put on the new man which after God is created in righteousness and true holiness.   

Chap. 8. Of Angels.  
THe Angels each of them being created in the beginning, were settled in an upright estate. In whom these things are to be noted. First their nature. Angels are spiritual, and incorporal essences. Heb. 2.16. For be in no sort took the Angels, but he took the seed of Abraham. Heb. 1.7. And of the angels, he saith, he maketh the spirit his messengers, & his ministers a flame of fire.  
Secondly, their qualities. First they are wise 2. Sam. 14.18. My Lord the king is eue● at an ●ell of God in hearing good and bad. 2. They are of great might. 2. Thess. 1.7. When the Lord jesus shall sh● himself from heaven with his mighty angels. 2. Sam. ●4. David saw the Angel that smote the people. 2. King. 19.35. The same night the Angel of the Lord want out and smote in the camp of Asshur, an hundredth, fourscore, and five thousand. 3. They are swift and of great agelitie. Esay. 6.6. Than flew one of the Seraphius unto me with an hot coal in his hand, Dan. 9.21. The man Gabriel whom I had seen before in a vision, came flying and touched me. This is the reason why the cherubims in the tabernacle were painted with wings.  
Thirdly, they are innumerable. Gen. 3.2. Now jacob went forth on his journey and the Angels of God met him. Dan. 7.10. Thousand thousands ministered unto him, and ten thousand thousands stood before him. Matth. 26.53. Thinkest thou I cannot pray to my father and he will give me me then twelve legions of Angels? Heb. 12.22. to the company of innumerable angels.  
Fourthly, they are in the highest heaven, where they ever attend upon God, and have society with him. Matth. 18.10. In heaven their angels always behold the face of my father which is in heaven. Psal. 78.17. The charets of God are twenty thousand thousand angels, and the Lord is among them. Mar. 12.25. But are as angels in heaven.  
Fiftly, their degree. That there are degrees of angels, it is most plain. Coloss. 1.16. By him were all things created, which are in heaven, & in earth, things visible and invisible: whether they be thrones or dominions, or principalities, or powers. Rom. 8.38. Neither Angels, nor principalities, nor powers, etc. 1. Thess. 4.16. The Lord shall descend with the voice of the archangel, and with the trumpet of God. But it is not for us to search, who, or how many be of each order, neither aught we curiously to inquire how they are distinguished, whether in essence, or qualities. Colos. 2.18. Let no man at his pleasure bear rule over you by humbleness of mind, and worshipping of Angels, advancing himself in those things which he never saw.  
Sixtly, their office. Their office, is partly to magnify God, and partly to perform his commandments to them. Psal. 103.20, 21. Praise the Lord, ye his Angels that excel in strength, that do his commandment in obeying the voice of his word. Praise the Lord, all ye his hosts, ye his servants that do his pleasure.  
Seventhly: The establishing of some Angels in that integrity, in which they were created.   

Chap. 9 Of man, and the estate of innocency.  
MAn, after he was created of God, was established in an excellent estate of innocency. In this estate seven things are chiefly to be regarded.  
I. The place. The garden of Heden, that most pleasant garden. Gen. 2.15. Than the Lord took the man, and put him into the garden of Heden.  
II. The integrity of man's nature. Which was Ephes. 4.24. created in righteousness and true holiness. This integrity hath two parts.  
The first is wisdom, which is a true and perfect knowledge of God, & of his will, in as much as it is to be performed of man, yea, and of the counsel of God in all his creatures. Col. 3.10. And have put on the new man, which is renewed in knowledge, after the image of him that created him. Gen. 2.19. When the Lord God had form of the earth every beast of the field, and every foul of the heaven, he brought them unto the man, to see how he would call them: for howsoever the man called the living creature, so was the name thereof.  
To second, is justice, which is a conformity of the will, affections, and powers of the body to the will of God.  
III. Man's dignity, consisting of four parts. First, his communion with God, by which as God rejoiced in his own image, so likewise man was incensed to love God: This is apparent by Gods familiar conference with Adam. Gen. 1 29. And God said, Behold, I have given unto you every herb bearing seed, etc. that shall be to you for meat. Secondly, his dominion over all the creatures of the earth. Gen. 2.19. Ps. 8.6. Thou hast made him Lord over the works of thine hands, and hast set all things under his feet, etc. Thirdly, the decency, and dignity of the body, in which, though naked, nothing was unseemly. Psal. 8.5. Thou hast made him little lower than God, and crowned him with glory and worship. Gen. 2.25. They were both naked, and neither ashamed. 1. Cor. 12.22. Upon those members of the body, which we think most unhonest, put we more honesty 〈◊〉, and our uncomely ●artes have more comeliness on. Fourthly, labour of the body without pain or grief. Gen. 3.17.19. Because thou hast obeyed the voice of thy wife, etc. cursed is the earth for thy sake, in sorrow shalt thou eat of it all the days of thy life, etc.  
FOUR Subjection to God, whereby man was bound to perform obedience to the commandments of God: which were two. The one was concerning the two trees: the other, the observation of the Sabbath.  
God's commandment concerning the trees, was ordained to make examination, and trial of man's obedience. It consisteth of two parts: the first, is the eating of the tree of life, that as a sign, it might confirm to man, his perpetual abode in the garden of Heden, if still he persisted in obedience. Revel. 2.7. To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God. Prou. 3.18. She is a tree of life to them which lay hold on her: and blessed is he that retaineth her. The second, is the prohibition to eat of the tree of the knowledge of good and evil, together with a commination of temporal & eternal death, after the transgression of this commandment. Gen. 2.17. Of the tree of knowledge of good and evil, thou shalt not eat of it, for in the day that thou eatest thereof, thou shalt die the death. This was a sign of death, and had his name of the event, because the observation thereof would have brought perpetual happiness, as the violation gave experience of evil, that is, of all misery, that is, of punishment and of guiltiness of sin.  
God's commandment concerning the observation of the Sabbath, is that, by which God ordained the sanctification of the Sabbath. Gen. 2.3. God blessed the seventh day, and sanctified it.  
V His calling, which is his service of God, in the observation of his commandments, and the dressing of the garden of Heden. Prou. 16.4. God made all things for himself. Gen. 2.15. He placed him in the garden of Heden, to dress and keep it.  
VI His diet was the herbs of the earth, and fruit of every tree, except the tree of the knowledge of good and evil. Gen. 1.29. And God said, Behold, I have given unto you every herb bearing seed, which is upon all the earth, and every tree, wherein is the fruit of a tree bearing seed, that shall be to you for meat. and 3.17. But of the tree of knowledge of good and evil, thou shalt not eat.  
VII. His free choice, both to will, and perform the commandment concerning the two trees, and also to neglect & violate the same. Whereby we see that our first parents were indeed created perfect, but mutable: for so it pleased God to prepare a way to the execution of his decree.   

Chap. 10. Of the fall of Angels.  
THe fall, is a revolting of the reasonable creature from obedience to sin.  
Sin is the corruption, or rather deprivation of the first integrity. Moore plainly it is a falling or turning from God, binding the offendor by the course of God's justice, to undergo the punishment.  
The fall was effected on this manner. First, God created his reasonable creatures good indeed, but withal changeable, as we have showed before. For to be unchangeably good, is proper to God alone. Secondly, God tried their obedience, in those things, about whi●h they were conversant. Deut. 13.13. Thou shalt not harken to the words of the Prophet, or unto that dreamer of dreams: for the lord your God proveth you, to know whether you love the Lord your God, with all your heart, and with all your soul. Thirdly, in this trial God doth not assist them with new grace to stand, but for just causes forsaketh them. Lastly, after God hath forsaken them, and left them to themselves, they fall quite from God: not otherwise, then when a man staying up a staff from the ground, it standeth upright, but if he never so little withdraw his hand, it falleth of itself.  
The fall, is of men, and Angels.  
The fall of Angels, that is, by which the understanding, pointing at a more excellent estate, and of it own accord approving the same, together with the will making especial choice thereof: they, albeit they might freely by their integrity, have chosen the contrary, were the sole instruments of their fall from God. 2. Pet. 2.4. If God spared not the Angels which sinned, but cast them down into hell, & delivered them into chains of darkness, to be kept unto damnation, etc. Jude 6. The Angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains, etc. joh. 8.44. He was a murderer from the beginning, and continued not in the truth: for there is no truth in him.  
In the fall of Angels, consider: First, their corruption, arising from their fall, which is the depravation of their nature. And is either that fearful malice and hatred, by which they set themselves against God, or their insatiable desire to destroy mankind, to the effecting whereof, they neglect neither force nor fraud. 1. joh. 3.8. He that committeth sin is of the devil, because the devil sinned from the beginning. For this cause was the Son of God revealed, to dissolve the works of the devil. 1. Pet. 5.8. Your adversary the devil goeth about like a roaring lion, seeking whom he may devour. Ephes. 6.12. You strive not against flesh and blood, but against principalities, and power, and worldly governors, the princes of darkness of this world, against spiritual wickednesses, which are in supercelestial things.  
II. Their degree, and diversity: for of these Angels, one is chief, and the rest attendants. The chief, is Beelzebub, Prince of the rest of the devils, and the world, far above them all in malice. Matth. 25.41. Away from me ye cursed, into everlasting fire, prepared for the devil and his Angels. 2. Cor. 4.4. Whose minds the god of this world hath blinded. Revel. 12.7. And there was war in heaven, Michael, and his Angels fought with the Dragon, and the Dragon and his angels fought.  
Ministering angels, are such as wait upon the devil, in accomplishing his wickedness.  
III. Their punishment. God, after their fall, gave them over to perpetual torments, without any hope of pardon. Jude ver. 6.2. Pet. 2.4. God spared not the Angels that had sinned, but cast them down into hell, and delivered them into chains of darkness, to be kept unto damnation. This he did, first, to admonish men, what great punishment they deserved. Secondly, to show, that grievous sins must more grievously be punished.  
The fall of Angels was the more grievous, because both their nature was more able to resist, and the devil was the first founder of sin.  
Their punishment is easier, or more grievous.  
Their easier punishment is double. The first, is their dejection from heaven. 2. Pet. 2.4. God cast the Angels that sinned, into hell. The second, is the abridging and limitation of their power. job. 1.12. The Lord said unto Satan, Behold, all that he hath, i● in thine hand, only upon him lay not thine hand.  
The more grievous pain, is that torment in the deep, which is endless and infinite, in time and measure. Luke 8.31. And they besought him, that he would not command them to go down into the deep.   

Chap. 11. Of man's fall, and disobedience.  
ADams fall, was his willing revolting to disobedience by eating the forbidden ●ate. In Adam's fall we may note the manner greatness, and fruit of it.  
I. The manner of Adam's fall was on this sort. First, the death, having immediately before, fallen himself, insinuateth unto our first parents, that both the punishment for eating the forbidden fruit was uncertain, and that God was not true in his word unto them.  
Secondly, by his legerdemain he blinded the eyes of their understanding. Thirdly, being thus blinded, they begin to distrust God, & to doubt of God's favour. Fourthly, they thus doubting are moved to be hold the forbidden fruit. Fiftly, they no sooner so the beauty thereof, but they desire it. Sixtly, that they may satisfy their desire, they eat of the fruit, which by the hands of the woman was taken from the tree: by which act they become utterly disloyal to God. Gen. 3.1, 2, 3, 4, 5, 6, 7, 8.  
Thus without constraint, they willingly fall from their integrity, God upon just causes leaving them to themselves, and freely suffered them to fall. For we must not think that man's fall was either by chance, or God not knowing it, or barely winking at it, or by his bore permission, or against his will: but rather miraculously, not without the will of God, but yet without all approbation of it.  
II. The greatness of this transgression must be esteemed, not by the external object, or the baseness of an apple, but by the offence it containeth against God's majesty. This offence appeareth, by many trespasses committed in that action. 1. The first, is doubting of God's word ●. Want of faith. For they believe not Gods threatening. (In the day ye eat thereof, you shall die the death.) But being bewitched with the devils promise, (ye shallbe like gods) they cease to fear God's punishment, and are inflamed with a desire of greater dignity. 3. Their curiosity, in forsaking God's word, and seeking other wisdom. 4. Their pride, in seeking to magnify themselves, and to become like God. 5. Contempt of God, in transgressing his commandment against their own conscience. 6. In that they prefer the devil before God. 7. Ingratitude, who, in as much as in them lieth, expel God's spirit dwelling in them, and despise that blessed union. 8. They murder both themselves and their progeny.  
III. The fruit or effects. Out of this corrupt estate of our first parents, arose the estate of unbelief, whereby God hath included all men under sin, that he might manifest his mercy in the salvation of some, and his justice in condemnation of others. Rom. 11.32. God hath shut up all men in unbelief, that he might have mercy on all. Gal. 3.22. The Scripture hath concluded all under sin, that the promise by the faith of jesus Christ should be given to them that believe.  
In this estate, we must consider sin, and the punishment of sin. Sin is threefold.  
The first, is the participation of Adam's both transgression and guiltiness: whereby, in his sin, all his posterity sinned. Rom. 5.12. As by one man sin entered into the world, and by sin death, so death entered upon all men, in that all man have sinned. The reason of this is ready. Adam was not then a private man, but represented all mankind, and therefore look what good he received from God, or evil elsewhere, both were common to others with him. 1. Cor. 15.22. As in Adam all men die, so in Christ all men rise again.  
Again, when Adam offended, his posterity was in his loins, from whom they should, by the course of nature, issue: and therefore take part of the guiltiness with him Heb. 7.9.10. And to say as the thing is, Leu● etc. paid tithes & Abraham, for he was yet in the loins of his father Abraham, when Melchi sedec met him.   

Chap. 12. Of original sin.  
Out of the former transgression ariseth another, namely, Original sin, which is corruption engendered in our first conception, whereby every faculty of soul and body is prove and disposed to evil. Ps. 51.5. I was borne in iniquity, and in sin hath my mother conceived me. Gen. 6.5. Tit. 3.3. We ourselves were in times past unrise, disobedient, deceived, served the lusts, and divers pleasures, living in maliciousness, and envy, hateful, and hating one another. Heb. 12.1. Let us cast away every thing that presseth down, and the sin that hangeth so fast on.  
By this, we see that sin is not a corruption of man's substance, but only of faculties: otherwise neither could men's souls be immortal, nor Christ take upon him man's nature.  
The propagation of sin, from the parents to the children, is either because the soul is infected by the contagion of the body, as a good ointment by a fusty vessel: or because God, in the very moment of creation & infusion of souls into infants, doth utterly forsake them. For as Adam received the image of God both for himself and others: so did he lose it from himself and others.  
That we may the better know original sin in the several faculties of man's nature, three circumstances must be considered.  

1. How much of God's image we yet retain.  
2. How much sin man received from Adam.  
3. The increase thereof afterward.   
I. In the mind. The remnant of God's image, is certain motions concerning good & evil: as, that there is a God, and that the same God punisheth transgressions: that there is an everlasting life: that we must reverence our superiors, and not harm our neighbour. But even these motions, they are both several and corrupt, and have none other use, but to bereave man of all excuse before God's judgement seat. Rom. 1.19.20. That which may be known concerning God, is manifest in them: for God hath showed it unto them. For the invisible things of him, that is, his eternal power and Godhead, are seen by the creation of the world, being considered in his works, to the intent they should be without excuse.  
men's minds received from Adam, 1. Ignorance, namely, a want, or rather a deprivation of knowledge in the things of God, whether they concern his sincere worship, or eternal happiness. 1. Cor. 2.14. The natural man perceiveth not the things of the spirit of God, for they are foolishness unto him, neither can he knew them, because they are spiritually discerned. Rom. 8.7. The wisdom of the flesh is enmity with God, for it is not subject to the law of God, neither indeed can be.  
II. Impotency, whereby the mind of itself is unable to understand spiritual things, though they be taught. Luk. 24.45. Than opened he their understanding, that they might understand the scriptures. 2. Cor. 3.5. Not that we are sufficient of ourselves, to think any thing as of ourselves: but our sufficiency is of God.  
III. Vanity, in that the mind thinketh falsehood truth, and truth falsehood. Eph. 4.7. Walk no more as other Gentiles, in the vanity of your understanding. 1. Cor. 1.21. It pleased God by the foolishness of preaching, to save those which believe. 23. We preach Christ crucified, to the jews a stumbling block, but to the Grecians foolishness. Prou. 14.12. There is a way which seemeth good in the eyes of men, but the end thereof is death.  
iv A natural inclination only to conceive, & devise the thing which is evil. Gen. 6.5. The Lord saw that the wickedness of man was great upon earth, and all the imaginations of the thoughts of the heart were only evil continually. jer. 4.22. They are wise to do evil, but to do well they have no knowledge.  
Hence it is apparent, that the original, and as I may say, the matter of all heresies, is naturally engrafted in man's nature. This is worthy the observation of students in Divinity.  
The increase of sin in the understanding, is I● reprobate sense, when God withdraweth the light of nature. joh. 12.40. He hath blinded their eyes, & hardened their hearts, lest they should see with their eyes, and understand with their hearts, and I should heal them, and they be converted. Rom. 1.28. As they regarded not to know God, so God delivered them up unto are probate mind, to do those things which are not convenient. II. The spirit of slumber. Rom. 11.8. God hath given them the spirit of slumber, etc. III. A spiritual drunkenness. Esay. 29.9. They we drunken, but not with wine, they stagger, but not by strong drink. FOUR Strong illusions. 2. Thess. 2.11. God shall send them strong illusions, and they shall believe lies.  
The remnant of God's image in the conscience, is an observing and watchful power, like the eye of a keeper, reserved in man, partly to reprove, and partly to repress the unbridled course of his affections. Rom. 2.15. Which show the effect of the Law written in their hearts, their conscience also bearing witness, and their thoughts accusing one another or excusing.  
That which the conscience hath received of Adam, is the impureness thereof. Tit. 1.15. To them that are defiled and unbelieving nothing is pure, but even their minds and consciences are defiled. This impurity hath three effects, the first is to excuse sin: as, if a man serve God outwardly, he will excuse and cloak his inward impiety. Ma. 10.19.20. Thou knowest the commandment thou shalt not, etc. Than be answered and said, Master all these things have I observed from my youth. Again it excuseth intents not warranted in God's word. 1. Chro. 13.9. When they came to the threshing floor of Chi●en, Vzza put forth his hand to hold the Ark, for the ox did shake i●.  
The second is to accuse, and terrify for doing good. This we may see in superstitious idolaters, who are grieved when they omit to perform counterfeit, and idolatrous worship to their gods. Col. 2.21.22. Touch not, taste not, handle not, which all perish with using, and are after the commandments and doctrines of men. Esay. 29.13. and their fear toward 〈◊〉 was taught them by the precept of men.  
The third is to accuse and terrify for sin. Gen. 50.15. When josephs' brethren saw that their father was dead, they said, it may be that Joseph will hate us, and well ●ay us again all the evil, which we did unto him. joh. 8.9. And when they heard it, being accused by their own consciences they went out one by one. 1. joh. 3.20. If our heart condemn us, God is greater than our heart. Though the conscience shall accuse a man truly: yet that will not argue any holiness in it. Which appeareth, in that Adam in his innocency had a God, yet no accusing conscience.  
impureness increased in the conscience, is first such a senseless numbness, as that it can hardly accuse a man of sin. Ephes. 4.19. Who being past feeling have given themselves to wantonness, to work all unleannesse, even with greediness. 1. Tim. 4.2. Having their consciences burned with an hot iron. This sen● 〈◊〉 from a custom in sinning. 1. Sam. 25.37. Thou in the morning when the wine was gone out of Nabal, his wife told him those words, and his heart died within him, and he was like a Stone.  
II. Some grievous horror, and terror of the conscience. Gen. 4.14. Behold thou hast cast me this day from the earth, and from thy face shall I be hid? & vers. 13. My punishment is greater, than I can bear. The Symptoms of this disease, are blasphemies, trembling of body, fearful dreams. Acts. 24.26. And as he disputed of righteousness, and temperance, and the judgement to come, Felix trembled etc. Daniel. 5.6. Than the kings countenance was changed and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against the other.  
In the will, the remnant of God's image, is a free choice. First, in every natural action, belonging to each living creature, as to nourish, to engender, to move, to perceive. Secondly, in every human action, that is, such as belong to all men. And therefore man hath free will in outward actions, whether they concern manners, a family, or the common wealth, albeit both in the choice, and refusal of them it be very weak. Rom. 2.14. The Gentiles which have not the Law, by nature do those things which are of the Law.  
The will received. I. An impotency. whereby it cannot will, or so much as lust after that, which is indeed good, that is, which may please & be acceptable to God. 1. Cor. 2.14. The natural man perc●ueth not the things of the Spirit of God, for they are foolishness unto him: neither can he know them, be● they are spiritually discerned. Rom. 5.6. Christ, when we were yet of no strength, at his time died for the ungodly. 2. Tim. 2.26. Phil. 2.13. It is God which worketh in you both the will and the deed, even of his good pleasure.  
II. An inward rebellion, whereby it utterly abhorreth that which is good, desiring and willing that alone which is evil.  
By this it appeareth, that the will is no agent, but a mere patient in the first act of conversion to God, and that by itself it can neither begin that conversion, or any other inward and sound obedience due to Gods Law.  
That which the affections receive, is a disorder, by which they therefore are not well affected, because they eschew that which is good, and pursue that which is evil. Galat. 5.24. They that are Christ's, have crucified the flesh with their affections, and lusts thereof. Rom. 1.26. therefore God gave them over to filthy lusts. 1. King. 22.9. The King of Israel said unto jehosophat, yet is there one of whom thou mayest take counsel, but him I hate, etc. And 21.4. Therefore Achab came home to his house discontented, and angry, for the word which Naboth spoke unto him, and he laid himself on his bed, turning away his face lest he should eat meat.  
That which the body hath received, is, I. Fitness to begin sin, This doth the body in transporting all objects and occasions of sin to the soul, Gen. 3.6. The woman seeing that the tree was good for meat, and pleasant to the eyes, etc. took of the fruit thereof and did eat. II. A fitness to execute sin, so soon as the heart hath begun it. Rom. 6. Neither give your members as weapons of injustice to sin and ver. 19 As you have given your members as servants to uncleanness and iniquity, to commit iniquity, etc.   

Chap. 13. Of actual sin.  
AFter original sin in Adam's posterity, actual transgression taketh place. It is either inward or outward. Inward, is of the mind, will, and affection.  
The actual sin of the mind, is the evil thought or intent thereof, contrary to God's law. Examples of evil thoughts, God (the only knower of the heart) hath in divers places set down in his word. I. That there is no God. Psalm. 10.4. The wicked is so proud that he seeketh not for God, he thinketh always there is no God. Psal. 14.1. The fool saith in his heart there is no God. II. That there is neither providence nor presence of God in the world. Plal. 10.11. He hath said in his heart God hath forgotten; he hideth his face & will never see. ver. 13. Wherhfore doth the wicked contemn God? he saith in his heart thou wilt not regard.  
III. It imagineth safeguard to itself from all perils. Psal. 10.6. He saith in his heart, I shall never be moved nor be in danger. Revel. 18.7. She saith in her heart, I sit being a Queen, and am no widow, and shall see no mourning.  
FOUR It esteemeth itself more excellent than others. Apoc. 18.7. I sit as a Queen, Luk. 18.11. The Pharisie standing thus prayed to himself, I thank thee O God, that I am not as other men, extertioners, unjust, adulterers, nor yet as this publican. ver. 12. I fast twice in the week, and give tithe of all my possessions. ver. That the Gospel of God's kingdom is mere foolishness. 1. Cor. 2.14. The natural man perceiveth not the things of the Spirit of God, for they are foolishness unto him.  
VI To think uncharitably and maliciously of such as serve God sincerely. Mat. 12.24. When the Pharisees heard that, they said he casteth not out Devils but by the Prince of Devils. Psal. 74.8. They said in their hearts let us destroy them altogether.  
VII. To think the day of death far off. Esay. 28.15. Ye have said, we have made a covenant with death, and with hell, we are at agreement; though a scourge run over and pass through, it shall not come at us.  
VIII. That the pains of hell may be eschewed, in the place before mentioned they say, with hell have we made agreement.  
IX. That God will defer his both particular and last general coming to judgement. Luke. 12.19. I will say unto my soul, soul thou hast much goods laid up for many years: and ver. 45. If that servant say in his heart, my master will defer his coming, etc.  
Many carnal men pretend their good meaning: but when God openeth their eyes, they shall see these rebellious thoughts rising in their minds, as sparkles out of a chimney.  
The actual sin of both will; and affections is every wicked motion, inclination, and desire. Gal. 5.17. The flesh lusteth against the Spirit.  
An actual outward sin, is that, to the committing whereof, the members of the body do, together with the faculties of the soul, concur. Such sins as these are infinite. Psal. 40.12. Innumerable troubles have compassed me, my sins have taken such hold upon me, that I am not able to look up, yea they are ●oe in number then the hairs of mine head.  
Actual sin, is of omission or commission; Again, both these are in words or deeds.  
In the sin of commission observe these two points. The degrees in committing a sin, and the differences of sins committed.  
The degrees are in number 4. jam 1.14.15. Every man is tempted, when he is drawn away by his own concupiscence, and is enticed: Than when lust hath conceived, it bringeth forth sin; and sin when it is finished, bringeth forth death.  
The first degree is temptation, whereby man is alured to sin, this doth Satan by offering to the mind that which is evil. john. 13.2. The Dead had now put into the heart of judas Iscariot Simons Son, to betray him. Act. 5.3. Peter said to Ananias, why hath Satan filled thine heart that thou shouldst 〈◊〉 1. Chro. 21.1. And Satan stood in against Israel, and provoked David to number Israel. This also is effected upon occasion of some external object, which the senses perceive. job. 31.1. I have made a covenant with mine eyes, why then should I look upon a maid?  
Tentation hath two parts, abstraction, and inescation.  
Abstraction, is the first cogitation of committing sin, whereby the mind is withdrawn from God's service, to the which it should be always ready priest. Luke. 10.27. Thou shalt love the Lord thy God with all thy heart, and all thy soul, with all thy thought.  
Inescation, is that whereby an evil thought conceived, and for a time retained in the mind, by delighting the will, and affections, doth as it were, lay a bait for them to draw them to consent.  
The second degree, is conception, which is nothing else, but a consent and resolution to commit sin. Psalm. 7.14. He shall travail with wickedness, he hath conceived mischief, but he shall bring forth a lie.  
The third degree, is the birth of sin, namely the committing of sin, by the assistance both of the faculties of the soul, and the power of the body.  
The fourth degree, is perfection, when sin being by custom perfect, and as it were ripe, the sinner reapeth death, that is damnation.  
This appeareth in the example of Pharaoh, wherefore custom in any sin is fearful.  
Sin actually committed hath five differences.  
First, to consent with an offender, and not actually to commit sin. Ephe. 5.11. Have no fellowship with the unfruitful works of darkness but reprove them rather. This is done three manner of ways.  
I. When as a man in judgement somewhat alloweth the sin of another. Nomb. 29.6.10. Moses and Aaron gathered the congregation together before the rock, and Moses said unto them, hear now ye rebels: shall we bring you water out of the rock? 12. The Lord spoke to Moses and Aaron, because ye believed me not, to sanctify me in the presence of the children of Israel, into the land which I have given them.  
II. When the heart approveth in affection and consent. Hitherto may we refer both the ministers, and magistrates concealing, and winking at offences. 1. Sam. 2.23. Ely said, why do ye such things? For of all this people I hear evil of you. Do no more my Sons, etc. Now that Elyes will agreeth with his sons sins it is manifest. ver. 26. Thou honour'st thy Children above me. III. Indeed, by counsel, presence, enticement. Rom. 1.13. They not only do the same, but also favour them that do them. Mark. 6.25.26. She said unto her mother, what shall I ask, and she said John Baptists head. etc. Act. 22.20. When the blood of thy Martyr Stephen was shed, I also stood by, and consented unto his death, and kept the clotheses of them that slew him.  
The second essence, is to sin ignorantly, as when a man doth not expressly and distinctly know, whether that which he doth, be a sin or not, or if he knew it, did not mark it. 1. Tim. 1.23. I before was a blasphemer, a persecutor, and an oppressor; but I was received to mercy, for I did it ignorantly through unbelief. Nom. 35.22.23.24. If he pushed him unadvisedly & not of hatred, or cast upon him any thing without laying of wait, or any Stone, (whereby he might be slain) and saw him not, or caused it to fall upon him, and he dye, and was not his enemy, neither sought him any harm. Than the congregation shall judge between the slayer and the avenger of blood according to these laws. 1. Cor. 4.4. I know nothing by myself, yet am I not thereby justified. Psal. 19.13. Cleanse me from my secret sins.  
The third difference, is to sin upon knowledge, but of infirmity, as when a man fearing some imminent danger, or amazed at the horror of death, doth against his knowledge deny that truth, which otherwise he would acknowledge and embrace. Such was Peter's fall, arising from the overmuch rashness of the mind mingled with some fear.  
Thus all men offend, when the flesh, and inordinate desires so over rule the will, and every good endeavour, that they provoke man to that, which he from his heart detesteth. Rom. 7, 19 I do not the thing which I would, but the evil which I would not, that do I  
The fourth difference, is presumptuous sinning upon knowledge. Psal. 19.13. Keep thy servant from presumptuous sins: let them not reign over me. Hitherto belongeth. I. Every sin committed with an high hand, that is in some contempt of God. Nom. 15.30. The person that doth presumptuously, etc. shall be cut off from amongst his people: because he hath despised the word of the Lord, and hath broken his commandment. II. Presumption of God's mercy in going evil. Eccles. 8.11. Because sentence against an evil work is not executed speedily, therefore the heart of the children of men is fully set in them to do evil. Rom. ●. 4. Despisest thou the riches of his b●fulness etc. not knowing that the bountifulness of God leadeth thee to repentance. etc.  
The fifth difference, is to sin upon knowledge and set malice against God, and to this is the sin against the holy Ghost referred.   

Chap. 14. Of the punishment of sin.  
HItherto we have entreated of sin, wherewith all mankind is infected: in the next place succeedeth the punishment of sin, which is threefold.  
The first is in this life, and that divers ways. The first concerneth the body, either in the provision with trouble for the things of this life. Gen. 3.17. Or a proneness to disease. Math. 9.2. Son be of good comfort, thy sins be forgiven thee. joh. 5.14. Behold thou art made whole, sin no more, lest a worse thing fall upon thee. Deut. 28.21.22. The Lord shall make the pestilence cleave unto thee, until he hath consumed thee from the land, etc. Or shame of nakedness. Gen. 3.7. Or in women pains in childbirth. Gen. 3.16. Unto the woman he said, I will greatly increase thy sorrows, and thy conceptions: in sorrow shalt thou bring fo●h Children.  
II. The soul is punished with trembling of conscience, care, trouble, hardness of heart, and madness. Deut. 28.28. The Lord shall smite thee with madness, & with blindness, and with astonying of heart.  
III. The whole man is punished, I. with fearful subjection to the regiment of Satan. Coloss. 1.13. Which freed us from the power of darkness, and translated us into the kingdom of his beloved Son. Heb. 2.14. He also himself took part with them, that he might destroy, through death, him that had power of death, that is, the devil. II. A separation from the fellowship of God, and trembling at his presence. Eph. 4.18. Having their cogitation darkened, and being strangers from the life of God. Gen. 3.10. I heard thy voice in the Garden, and was afraid, because I was naked, therefore I hide myself. iv Upon a man's goods, divers calamities and damages. Deut. 28.29. Thou shalt ever be oppressed with wrong, and be pulled, and no man shall secure thee, etc. To the end of the Chap. Also distinction of Lordships: and of this cometh a care to enlarge them, and bargaining, with all manner of evil servitudes. V The loss of that lordly authority, which man had over all creatures: also their vanity, which is not only a weakening, but also a corrupting of that excellency of the virtues and power, which God at the first put into them. Rom. 8.20.21. The creature is subject to vanity, not of it own will, but by reason of him, which hath subdued it under hope, etc. VI In a man's name, infamy and ignominy after his death. jere. 24 9  
The second, is at the last gasp, namely, death, or a change like unto death. Rom. 6.23. The wages of sin is death.  
The third, is after this life, even eternal destruction from God's presence, and his exceeding glory. 2. Thes. 1.9. Who shallbe punished with everlasting perdition, from the presence of God and the glory of his power.   

Chap. 15. Of Election, and of jesus Christ the foundation thereof.  
PRedestination hath two parts; Election, and reprobation. 1. Thes. 5.9. God hath not appointed us to wrath, but to obtain salvation by the means of our Lord jesus Christ.  
Election, is God's decree, whereby on his own free will, he hath ordained certain men to salvation, to the praise of the glory of his grace. Ephes. 1.4.5.6. He hath chosen us in him, before the foundation of the world, according to the good pleasure of his will, to the praise of the glory of his grace.  
This decree, is that book of life, wherein are written the names of the Elect. Revel. 20.12. Another book was opened, which is the book of life, and the dead were judged of those things, that were written in the books, according to their works. 2. Tim. 2.19. The foundation of God remaineth sure, and hath this seal, the Lord knoweth who are his.  
The execution of this decree, is an action, by which God, even as he purposed with himself, worketh all those things, which he decreed for the salvation of the elect. For they whom God elected to this end, that they should inherit eternal life, were also elected to those subordinat means, whereby, as by steps, they might attain this end, and without which it were impossible to obtain it. Rom. 8.29.30. Those which he knew before, he also predestinate to be made like the image of his son, that he might be the first born amongst many brethren: moreover whom he predestinate, them he called, whom he called, them he justified, and whom he justified, them also he glorified.  
There appertain three things to the execution of this decree. First, the foundation. secondly, the means. Thirdly, the degrees.  
The foundation is Christ jesus, called of his Father from all eternity, to perform the office of the Mediator, that in him, all those which should be saved, might be chosen. Heb. 5.5. Christ took not to himself this honour, to be made the high Priest, but he that said unto him, Thou art my Son this day begat I thee, gave it him, etc. Esay. 42.1. Behold, my servant: I will stay upon him: mine elect, in whom my soul delighteth: I have put my spirit upon him: he shall bring forth judgement to the Gentiles. Ephes. 1.4. He hath chosen us in him, meaning Christ.  
In Christ we must especially observe two things: his Incarnation and his Office.  
To the working of his Incarnation, concur: first, both his Natures. secondly, their Union. Thirdly, their distinction.  
Christ's first Nature, is the Godhead, in as much as it belongeth to the Son, whereby he is God, Phil. 2.6. Who being in the form of God, thought it no robbery to be equal with God. joh. 1.1. In the beginning was the word, and the word was with God, and that word was God.  
It was requisite for the Mediator to be God. I That he might the better sustain that great misery, wherewith mankind was overwhelmed; the greatness whereof, these four things declare. I. The grievousness of sin, wherewith God's Majesty was infinitely offended, God's infinite anger against this sin, the fearful power of death, and the devils tyranny, who is Prince of this world. II. That he might make his humane nature both of plentiful merit, and also of sufficient efficacy, for the work of man's redemption. III. That he might in still into the elect eternal life and holiness. Esay. 43.12. I am the Lord, and there is none besides me a Saviour, I have declared, and I have saved, and I have showed, when there was no strange God among you: therefore ye are my witnesses, saith the Lord, that I am God.  
I say, the Godhead, in as much as it is the Godhead of the Son, is Christ's divine nature: not as it is the Godhead of the Father, or the holy Ghost, for it is the office of the Son, to have the administration of every outward action of the Trinity, from the Father to the holy Ghost. 1. Cor. 6.8. And he being by nature the Son of the Father, bestoweth this privilege on those that believe, that they are the Sons of God by adoption. joh. 1.12. As many as received him, to them he gave to be the Sons of God.  
Christ's other nature, is his humanity, whereby he, the Mediator, is very man. 1. Tim. 2.5. One God, and one Mediator between God & man, the man Christ jesus.  
It was necessary that Christ should be man. First that God might be pacified in that nature, wherein he was offended.  
II. That he might undergo punishment due to sin, the which the Godhead could not, being void and free from all passion.  
Furthermore, Christ as he is man, is like unto us in all things, sin only excepted. Heb. 2.17. In all things it became him to be made like unto his brethren. 1. Cor. 13.4.  
Christ therefore is a perfect man, consisting of an essential and true soul and body, whereunto are joined such faculties and properties, as are essential unto both. In his soul, is understanding, memory, will, and such like: in his body, length, breadth, and thickness: yea, it is comprehended in one place, visible, subject to feeling, neither is there any thing wanting in him, which may either adorn, or make for the being of man's nature.  
Again, Christ in his humanity, was subject to the infirmities of man's nature, which are these. I. To be tempted. Mat. 9.1. jesus was carried by the spirit into the desert, to be tempted of the devil. II. To fear. Heb. 5.7. Who in the days of his flesh did offer up prayers and supplications with strong crying and tears, unto him that was able to save him from death, and was also heard in that which he feared. III. To be angry. Mar. 3.5. Than he looked round about on them angrily, mourning also for the hardness of their hearts, and said to the man, Stretch forth thine hand. iv Forgetfulness of his office imposed upon him, by reason of the agony astonishing his senses. Matth. 26.39. He went a little further, and fell on his face, and prayed, saying: O Father if it be possible, let this cup pass from me: Nevertheless, not as I will, but as thou wilt. These infirmities are not essential qualities, but accidental to man's nature, and therefore may be left of Christ.   

Chap. 16. Of the union of two natures in Christ.  
NOw followeth the union of the two Natures in Christ, which especially concerneth his mediation, for by it his humanity did suffer death upon the cross in such sort, as he could neither be overcome, nor perpetually overwhelmed by it. Three things belong to the uniting of Natures.  
I. Conception, by which his human nature was by the wonderful power and operation of God, both immediately, that is without man's help, and miraculously framed of the virgin Mary. Luke. 1.35. The holy Ghost shall come upon thee, and the power of the most High, shall overshadow thee.  
II. Sanctification, whereby the same human nature was purified, that is, altogether severed by the power of the Holy Ghost, from the lest stain of sin, to the end that it might be holy, and be made fit to dye for others. Luk. 1.35. That holy thing which shallbe borne of thee, shall be called the Son of God. 1. Pet. 3.18. Christ hath once suffered for sins, the just, for the unjust. 1. Pet. 2.22. Who did not sin, neither was there guile found in his mouth.  
III. Assumption, whereby the Word, namely, the second person in trinity took upon him flesh, and the seed of Abraham, namely, that his humane nature, to the end, that it being destitute of a proper and personal substance, might in the person of the Word obtain it: subsisting, and as it were, being supported of it for ever. joh. 1.14. That Word was made flesh. Heb. 2.16. He took not upon him the nature of Angels, but the seed of Abraham.  
By this we may see, that Christ is one only Son of God, not two: yet in two respects is he one. As he is the eternal Word, he is by nature the Son of the Father. As he is man, the same Son also, yet not by nature or by adoption, but only by personal union. Luke. 1.35. Mat. 3.17. This is my beloved Son, etc.  
The phrase in Scripture agreeing to this Union, is the communion of proprieties, concerning which, observe two rules.  
I. Of those things, which are spoken or attributed to Christ, some are only understood of his divine nature. As that joh. 8.58. Before Abraham was, I am. And that Colos. 1.15. Who is the image of the invisible God, the first borne of every creature. Some again agreed only to his humanity, as, borne, suffered, dead, buried, etc. Luke. 2.52. And jesus increased in wisdom and stature, and in favour with God and men. Lastly, other things are understood, only of both natures united together. As Matth. 17.5. This is my beloved Son, in whom only I am well pleased, hear him. Ephe. 1.22. He hath made subject all things under his feet, and hath appointed him over all things to be the head to the Church.  
II. Some things are spoken of Christ, as he is God, which must be interpreted according to his human natures. Act. 20.28. To feed the Church of God. I Christ, which he (namely, according to his manhood) hath purchased with his own blood, 1. Cor. 2.8. If they had known this they would never have crucified the Lord of glory. Contrarily, some things are mentioned of Christ, as he is man, which only are understood of his divine Nature. No man ascended up to heaven, but he that hath descended from heaven, the Son of man which is in heaven. This is spoken of his manhood, whereas we must understand, that only his Deity came down from heaven. joh. 6.62. What if ye should see the Son of man, (uz. Christ's human nature) ascend up, where he (uz. his deity) was before?  
Lastly, by reason of this Union, Christ, as he is man, is exalted above every name: yea, he is adored, & hath such a great (though not infinite) measure of gifts, as far surpass all Saints and Angels. Eph. 1.21. And set him at his right hand in heavenly places, far above all principality and power, and might, and dominion, and every name that is named, not in this world only, but in that also that is to come. Heb. 1.6. When he bringeth his first begotten Son into the world, he saith, And let all the Angels of God worship him. Colloss. 2.3. In whom all the treasures of wisdom and knowledge are hidden. Philip. 2.9, 10. Therefore God exalted him on high, and gave him a name above all names, that at the name of jesus, every knee should bow (namely, worship, and be subject to him) both of things in heaven, and things in earth, and things under the earth.   

Chap. 17. Of the distinction of both natures.  
THe distinction of both natures, is that, whereby they, with their properties & effects, remain, without composition, mingling or conversion, distinct. joh. 10.17, 18. Therefore doth my Father love me, because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself: I have power to lay it down, and have power to take it again. joh. 13.31, 32. Now is the Son of man glorified, and God is glorified in him. If God be glorified in him, God shall also glorify him in himself. Here we may observe, that there is one will in Christ, as God: another, as man. Matth. 26.39. Not as I will, but as thou wilt. This also approveth that sentence of the Chalcedon Creed. We confess, that one & the same Christ jesus, both Son, Lord, and only begotten, is known, and preached to be in two natures without confusion, mutation, distinction, or separation.  
Lastly, hereby it is manifest, that Christ, when he became that which he was not, (namely man) continued still that which he was (very God.)   

Chap. 18. Of Christ's Office.  
THus much concerning Christ's incarnation. His Office followeth, to the perfect accomplishing whereof, he was anointed of his Father, that is, he was sufficiently furnished both with gifts and authority. Hebr. 1.9. Therefore God, even thy God anointed thee with the oil of gladness above thy fellows. Esay. 61.1. The Spirit of the Lord was upon me, therefore he anointed me. joh. 3.33. God giveth him not the spirit by measure.  
This office is so appropriate to Christ, that neither in whole, or in part can it be translated to any other. Heb. 7.24. This man because he endureth for ever, hath an everlasting Priesthood, or a Priesthood, that can not pass from one to an other.  
Therefore Christ, as he is God, hath under him, Emperors, Kings, Princes, to be his Vicegerents: who therefore are called Gods. Psal. 82.1. But as he is Mediator, that is, a Priest, a Prophet, and King of the Church, he hath no Vicegerent, Vicar, or Lieutenant, who, in his either Kingly, or Priestly office, in both, or but one, can be in his steed.  
Christ's office, is threefold: Priestly, Prophetical, Regal. Psal. 110.1, 2, 3, 4. Esay. 42.1.  
Christ's Priesthood, is an office of his, whereby he performed all those things to God, whereby is obtained eternal life. Heb. 5.9. And being consecrated, was made the author of eternal salvation unto all them that obey him: & is called of God an high Priest, after the order of Melchisedec. chap. 7.24, 25. This man because he endureth for ever, hath an everlasting Priesthood, wherefore he is able also perfectly to save all them that come unto God by him.  
His Priesthood consisteth of two parts: Satisfaction, and intercession.  
Satisfaction, is that, whereby Christ is a full propitiation to his Father, for the elect. job. 33.23. If there be a messenger with him, or an interpreter, one of a thousand to declare unto man his righteousness, then will he have mercy upon him, and will say, deliver him, that he go not down into the pit, for I have found a Reconciliation. Rom. 3.24. And are justified freely by his grace, through the Redemption that is in Christ jesus, 25. whom God hath set forth to be a reconciliation through faith in his blood. 1. joh. 2.2. He is a propitiation for our sins.  
Christ satisfied God's anger for man's offence, according to his humanity, by performing perfect obedience to the will of God: according to his Deity, by ministering such especial dignity to his perfect obedience, as was both of full merit and efficacy before God, for the salvation of the Elect. joh. 17.19. For their sakes sanctify I myself, that they also may be sanctified through the truth. Act. 20.28. To seed the flock of God, which he hath purchased with his own blood. 2. Cor. 5.19. God was in Christ, and reconciled the world to himself, not imputing their sins unto them.  
Satisfaction comprehendeth his Passion, and fulfilling the Law.  
His passion, is the first part of satisfaction, by which he, he having undergone the punishment of sin, satisfied God's justice, and appeased his anger for the sins of the faithful. His passion was on this manner.  
ᵃ Somewhat before his death, partly fear arising from a sense of God's wrath imminent upon him, partly grief possessing, as it were, each part of him, so disturbed his sacred mind, ᵇ that inwardly for a while it struck into him a strange kind of astonishment, or rather oblivion of his duty imposed upon him: and outwardly ᶜ made him pray unto his Father, (if he would) to remove that cup from him, the which he did express with no small cry, many tears, and a bloody sweat, ᵈ trickling from his body unto the ground. But when he came again unto himself, ᵉ he freely yielded himself unto his Father, to satisfy upon the cross for the transgression of man. After this his agony was overpassed, ᶠ by judas his treachery Christ is apprehended, and ᵍ first he is brought to Annas, after to Caiphas, where Peter denieth him: ʰ from Caiphas is he led bound to Pilate, ⁱ Pilate posteth him over to Herod, he ᵏ transposteth him again to Pilate, ˡ who acknowledgeth his innocency, & yet condemneth him as an offender. This innocent thus condemned, is ᵐ pitifully scourged, crowned with thorns, scoffed, spitted at, spitefully adjudged to the death of the cross ⁿ on which, his hands and feet are fastened with nails. Here stayed not his passions, but after all these ᵒ he became accursed to God the Father, that is, God powered upon him, being thus innocent, such a sea of his wrath, as was equivalent to the sins of the whole world. He now being under this curse, through the sense and feeling of this strange terror, ᵖ complaineth to his Father, that he is forsaken: who notwithstanding encountering then with Satan and his Angels, did utterly vanquishqand overcome them. When this was ended, his heart ʳ was pierced with a spear, till the blood gushed out from his sides, & he gauesvp the ghost: and ᵗ commended his spirit to his father's protection: the which immediately went into paradise. His body, u whereof not one bone was broken, was buried. and three days was ˣ ignominiously captivated of death. ᵃ Mar. 4.34. Mat. 26.38. ᵇ joh. 12.27. ᶜ Mat. 14.35. joh. 12.29. Heb. 5.7. ᵈ Luke 22.44. ᵉ Heb. 9.5. 1. Cor. 5.5, 7. Esay. 53.10, 11. ᶠ Matt. 26.47. ᵍ Ioh. 18.13, 14.hIoh. 18.29. ⁱ Luk. 23.7, 8.kLuk. 23.15. ˡ Mat. 27.24, 26. ᵐ the same place. n Ioh. 19.18. ᵒ Gal. 3.13. ᵖ Mat. 27.35, 46. q Coloss. 1.14, 15.rIoh. 19.34. ˢ Heb. 9.15, 16. ᵗ Luke 23.43, 46.uIoh. 19.33, 42. ˣ Act. 1.13.  
In this description of Christ's passion, we may note five circumstances especially.  
I. His Agony, namely, a vehement anguish arising upon the conflict of two contrary desires in him. The first, was to be obedient to his Father. The second, to avoid the horror of death. Luk. 22.44. Being in an agony he prayed more earnestly, and his sweat was like drops of blood, trickling down to the ground. Heb. 5.7. In the days of his flesh did offer up prayers and supplications with strong crying and tears unto him, that was able to save him from death, and was also heard in that which he feared.  
II. His sacrifice, which is an action of Christ's offering himself to God the Father, as a ransom for the sins of the elect. Heb. 9.26. Now in the end of the world hath he appeared once to put away sin, by the sacrifice of himself.  
In this sacrifice, the oblation was Christ, as he was man, Heb. 10.10. By the which will we are sanctified, even by the offering of the body of jesus Christ once made.  
The Altar also was Christ, as he was God. Heb. 13.10. We have an altar, whereof they have no authority to eat which serve in the tabernacle. Heb. 9.14 How much more shall the blood of Christ, which through the eternal spirit offered himself without spot to God, purge your conscience from dead works, to serve the living God? Hence is it that Christ is said to sanctify himself, as he is man. joh. 17.19. For their sakes sanctify I myself. Matth. 23.17. As the altar, the gift, and the temple, the gold. Matt. 23.17.  
Christ is the Priest, as he is God and man. Heb. 5.6. Thou art a Priest for ever after the order of Melchisedec. 1. Tim. 5.6. One Mediator between God & man, the man Christ jesus, who gave himself a ransom for all men, to be a testimony in due time.  
III. God the Father's acceptation of that his sacrifice, in which he was well pleased. For, had it been that God had not allowed of it, Christ's suffering had been in vain. Matt. 3.17. This is my beloved son, in whom I am well pleased. Eph. 5.1. Even as Christ loved us and gave himself for us to be an offering and a sacrifice of a sweet smelling savour to God.  
iv Imputation of man's sin to Christ, whereby his father accounted him as a transgressor, having translated the burden of man's sins to his shoulders. Esay. 53.4. He 〈◊〉 ●orne our infirmities, and carried our sorrows: yet we did judge him as plagued, and smitten of God, and humbled: But he was wounded for our transgressions, he was broken for our iniquities, etc. and ver. 12. He was counted with the transgressors, and he bore the sins of many. 2. Cor. 5.21. He hath made him to be sin for us, which knew no sin, that we should be made the righteousness of God in him.  
V His wonderful humiliation, consisting of two parts. I. In that he made himself of small or no reputation in respect of his Deity. Philip. 2.7, 8. He made himself of no reputation, etc. he humbled himself, and became obedient unto the death, even to the death of the cross.  
We may not think, that this debasing of Christ came, because his divine nature was either wasted or weakened, but because his Deity did, as it were, lay aside, and conceal his power and majesty for a season. And as Irenaeus saith, The word rested, that the human nature might be crucified, and dead.  
II. In that he became execrable, which is, by the Law accursed for us. Gal. 3.10. Cursed is every one, that remaineth not in all things written in the book of the Law, to do them.  
This accursednes, is either inward, or outward.  
Inward, is the sense of God's fearful anger upon the cross. Revel. 19.15. He it is that treadeth the winepress of the fierceness and wrath of Almighty God. Esay. 53.5. He is grieved for our transgressions, the chastisement of our p● was upon him, and with hi● stripes we were healed. This appeared by those drops of blood, which issued from him, by his cry to his Father upon the cross, and by sending of Angels to comfort him. Hence was it, that he so much feared death, which many Martyrs entertained most willingly.  
His outward redness, standeth in three degrees. I. Death upon the cross, which was not imaginary, but true, because blood and water issued from his heart. For seeing that water and blood gushed forth together, it is very like, the casket or coat which muested the heart, called Peri●rdion, was pierced. As Columbus observeth in his Anatomy. 7. book. joh. 19.34.  
His death was necessary, that he might confirm to us the Testament, or covenant of grace promised for our sakes. Heb. 9.15, 16. For t● cause is h● the Mediator of the now Testament, that through death, etc. they which were called, might receive the promise of e●er all inheritance: for where a Testament i● there must be the death of him that made the Testament, etc. ver. 17.  
II. Burial, to raisie the certainty of his death.  
III. Descension into hell, which we must not understand, that he went locally into the place of the damned, but that for the time of his abode in the grave he was under the ignominious dominion of death. Act. 2.24. Whom God hath raised up and loosed the sorrows of death because in 〈◊〉 aposstole 〈◊〉 he should be holden of it. Eph. 4.9. In that ●e as●n● what it is but that he had also descended first into the lowest part of the earth?  
It was necessary that Christ should be captivated of death, that he might abolish the sting, that is, the power thereof. 1. Cor. 15.55. O death where is thy sting? O hell where is thy victory?  
Thus we have heard of Christ's marvelous passion, the which (as we may further observe) is a perfect ransom for the sins of all and every one of the elect. 1. Tim. 2.6. Who gave himself a ransom for all men. For it was more, that Christ the only begotten son of God, yea, God himself for a small while should bear the curse of the Law, then if the whole world should have suffered eternal punishment.  
This also is worthy our meditation, that then a man is well grounded in the doctrine of Christ's passion, when his heart ceaseth to sin, and is pricked with the grief of those sins, whereby as with spears he pierced the sides of the immaculate lamb of God. 1. joh. 3.6. Who so sinneth, neither hath seen him, nor known him. Zach. 12.10. And they shall look upon me, whom they have pierced, and they shall lament for him, as one lamenteth for his only son, and be sorry for him, as one is sorry for his first borne.  
After Christ's passion followeth the fulfilling of the Law, by which he satisfied God's justice in fulfilling the whole Law. Rom. 8.3.4. God sent his own son, that the righteousness of the law might be fulfilled by us.  
He fulfilled the law, partly by the holiness of his human nature, and partly by obedience in the works of the law. Rom. 8.2. The law of the spirit of life, which is in Christ jesus, hath freed me from the law of sin and of death. Matth. 3.15. It becometh us to fulfil all righteousness, etc.  
Now succeedeth the second part of Christ's priesthood, namely intercession, whereby Christ is an Advocate, and entreater of God the father for the faithful. Rom. 8.34. Christ at the right hand of God, and maketh request for us. Christ's intercession is directed to God the father. 1. joh. 2.1. If any man sin we have an advocate with the father, even jesus Christ, the just. Now as the father is first of the Trinity in order, so if he be appeased, the Son and the holy Ghost are appeased also. For there is one and the same agreement and will of all the persons of the Trinity.  
Christ maketh intercession according to both natures. First according to his humanity, partly by appearing before his father in heaven, partly by desiring the salvation of the elect. Heb. 9.24. Christ is entered into very heaven to appear now in the sight of God for us. & 7.25. He is able perfectly to save them that come to God by him, seeing he ever liveth to make intercession for them. Secondly, according to his deity, partly by applying the merit of his death, partly by making request by his holy spirit, in the hearts of the elect, with sighs unspeakable. 1. Peter 1.2. Elect according to the foreknowledge of the father to the sanctification of the spirit. Rom. 8.26. The spirit helpeth our infirmities, for we know not what to pray as we aught, but the spirit itself maketh request for us with sighs which cannot be expressed.  
We are not therefore to imagine or surmise, that Christ prostrateth himself upon his knees before his father's throne for us, neither is it necessary, seeing his very presence before his father, hath in it, the force of an humble petition.  
The end of Christ's intercession is, that such as are justified by his merits, should by this means continued in the state of grace. Now Christ's intercession preserveth the elect in covering their continual slips, infirmities, and imperfect actions, by an especial and continual application of his merits. That by this means man's person may remain just, and man's works acceptable to God. 1. joh. 2.2. He is a reconciliation for our sins, and not for ours only but for the sins of the whole world. 1. Pet. 2.5. Ye as lively stones, be made a spiritual house and holy priesthood, to offer up spiritual sacrifices acceptable to God by jesus Christ. Revel. 8.3.4. another Angel came and stood before the altar having a golden censer, and much odours was given unto him that he should offer with the prayers of all saints upon the golden altar, which is before the throne, and the smoke of the odours with the prayers of the saints, went up before God out of the Angel's hand.  
Thus far concerning Christ's Priesthood, now follow his Prophetical and Regal offices.  
His Prophetical office is that, whereby he immediately from his father revealeth his word and all the means of salvation comprised in the same. joh. 1.18. The Son, which is in the bosom of his father, he hath declared unto you. joh. 8.26. Those things which I hear of my father I speak to the world.  
The word was first revealed, partly by visions by dreams, by speech: partly by the instinct & motion of the holy Ghost. Heb. 1.1.2. At sundry times, & in divers manners God spoke in old time to our fathers the Prophets: in these last days he hath spoken to us by his son. 2. Pet. 1.21. Prophecy came not in old time, by the will of man, but holy men of God spoke as they were moved by the holy Ghost.  
The like is done ordinarily by the preaching of the word, where the holy Ghost doth inwardly illuminate the understanding. Luke 24.45. Than opened he their understanding, that they might understand the scriptures. 21.15. I will give you a mouth & wisdom, where against all your adversaries shall not be able to speak nor resist. Act. 16.14. Whose heart the Lord opened, that she attended to the things that Paul spoke.  
For this cause Christ is called the Doctor, Lawgiver and Counsellor of his Church Mat. 23.10. Be ye not called Doctors, for one is your Doctor, jesus Christ, jam. 4.12. There is one lawgiver which is able to s●e and to destroy. Esay. 9.6. He shall call his name Counsellor, etc. Yea, he is the Apostle of our profession. Heb. 3.1. The Angel of the covenant. Mal. 3.1. And the Mediator of the new covenant. Heb. 9.15. Therefore the sovereign authority of expounding the Scripture, only belongs to Christ: and the Church hath only the ministery of judgement and interpretation committed unto her.  
Christ's Regal office, is that whereby he distributeth his gifts, and disposeth all things for the benefit of the elect. Psal. 2. & 110.31.2. The Lord said unto my Lord, sit thou on my right hand, till I make thine enemies thy footstool.  
The execution of Christ's Regal office comprehendeth his exaltation.  
Christ's exaltation is that, by which he after his humiliation was by little and little exalted to glory, and that in sundry respects according to both his natures.  
The exaltation of his divine nature, is an apparent declaration of his divine properties in his human nature, without the lest alteration thereof. Rom. 1.4. Declared mightily to be the son of God, touching the spirit of sanctification by the resurrection from the dead. Act. 2.36. God hath made him both Lord and Christ, whom ye have crucified.  
The exaltation of his humanity, is the putting off from him his servile condition, and all infirmities, & the putting on of such habitual gifts, which albeit they are created and finite, yet they have so great and so marvelous perfection, as possibly can be ascribed to any creature. The gifts of his mind, are wisdom, knowledge, joy, and other unspeakable virtues of his body, immortality, strength, agility, uprightness. Phil. 3.21. Who shall change our vile body, that it may be fashioned like unto his glorious body. Matth. 17.2. He was transfigured before them, and his face did shine as the sun, and his clotheses were as white as the light. Heb. 1.9. God even thy God hath anointed thee with oil of gladness above thy fellows.  
Christ's body, although it be thus glorified, yet is it still of a  substance compassed about, visible, palpable and shall perpetually remain in some certain place. Luc. 24.39. Behold my hands, and my feet, it is even I, touch me, and see: A spirit hath not flesh and bones, as ye see me have.  
There be three degrees of Christ's exaltation.  
I. His resurrection, wherein by his divine power he subdued death, & raised up himself to eternal life. 2. Cor. 13 4. Though he was crucified concerning his infirmity, yet liveth he through the power of God. Mat. 38.6. He is not here, for he is risen, as he said, come see the place where the Lord was laid.  
The end of Christ's resurrection, was to show that his satisfaction, by his passion & death, was fully absolute. For one only sin would have detained the Mediator under the dominion of death, though he had fully satisfied for all the rest. 1. Cor. 15.17. If Christ be not raised, your faith is in vain: ye are yet in your sins. Rom. 4.25. Who was delivered to death for our sins, and is risen again for our justification.  
II. His ascension into heaven, which is a true, local, and visible translation of Christ's human nature from earth into the highest heaven of the Blessed by the virtue and power of his deity. Act. 1.9. When he had spoken these things, while they beheld, he was taken up: for a cloud took him up out of their sight: And while they looked steadfastly towards heaven, as he went, behold two men stood by them in white apparel, which also said, 〈◊〉 men of Galilee, why stand ye gazing into heaven, this jesus which is taken up from you into heaven shall come, as ye have seen him come into heaven. Eph. 4.10. He ascended far above all the heavens.  
The end of Christ's ascension was, that he might prepare a place for the faithful, give them the holy Ghost, and there eternal glory. joh. 14. ●. In my father's house are many mansions: if it were not so, I would have told you: I go to prepare a place for you. chap. 16.7. If I go not away, the comforter will live to me and you: but if I departed, I will sand him unto you, etc.  
III. His sitting at the right hand of God the father, which figuratively signifieth that Christ hath in the highest heavens actually all glory, power, and dominion. Heb. 1.3. By himself he hath purged our sins, and sitteth at the eight hand of the majesty in the highest places. Psal. 110.1. The Lord said unto my Lord sit thou at my right hand, till I make thine enemies thy footstool. 1. Cor. 15.25. He must reign till he hath put all his enemies under his feet. Act. 7.55. He being full of the holy Ghost looked steadfastly into heaven, and saw the glory of God and jesus standing at the right hand of God.  
His Regal office hath two parts. The first is his rigiment of the Kingdom of heaven, part whereof is in heaven, part upon the earth, namely the congregation of the faithful.  
In the government of his Church he exerciseth two prerogatives royal. The first is to make laws. ja. 4.12. There is one lawgiver which is able to save & to destroy. The second is to ordain his ministers. Eph, 4.11. He gave some to be Apostles, others prophets, others Evangelists, some pastors and teachers, etc. 1. Cor. 12.28. God hath ordained some in the Church, as first Apostles, secondly prophets, thirdly teachers, then them that do miracles, after that the gifts of healing, helpers, governors, diversity of tongues.  
Christ's government of the Church, is either his collection of it out of the world, or conservation being collected. Eph. 4.12. Psal. 10.  
The second part of his Regal office, is the destruction of the kingdom of darkness. Colos. 1.13. Who hath delivered us from the kingdom of darkness. Psal. 2.9. Thou shalt crush them with a Sceptre of Iron. and break them in pieces like a potter's vessel. Luke. 19.27. Those mine enemies, that would not, I should reign over them, bring hither, and slay them before me.  
The kingdom of darkness, is the whole company of Christ's enemies.  
The Prince of this kingdom, and of all the members thereof, is the devil. Ephes. 2.2. Ye walked once according to the course of the world, and after the Prince that ruleth in the air, even the Prince that now worketh in the children of disobedience. 2. Cor. 4.4. The God of this world hath blinded the eyes of the infidels, 2. Corinth. 6.15. What concord hath Christ with Belial, or what part hath the believer with the infidel.  
The members of this kingdom, and Subjects to Satan, are his Angels, and unbelievers, amongst whom, the principal members are Atheists, who say in their heart, there is no God. Psalm. 14.1. And Magicians, who bargain with the devil, to accomplish their desires. 1. Sam. 28.7. Psal. 58.5. Idolaters, who either adore false Gods, or the true God in an idol. 1. Corinth. 10.7.20. Turks and jews are of this bunch, so are Heretics, who are such as err with pertinacy in the foundation of Religion. 2. Tim. 2.18. Apostates, or revolts from faith in Christ jesus. Heb. 6.6. False Christ's, who bear men in hand, they are true Christ's. Matth. 24.26. There were many such, about the time of our Saviour Christ his first coming, as josephus witnesseth, book 20. of jewish antiquity, the 11, 12. and 14. Chapters. lastly, That Antichrist, who, as it is now apparent, can be none other but the Pope of Rome. 2. Thes. 2.3. Let no man deceive you by any means, for that day shall not come, except there come a departing first, and that that man of sin be disclosed, even the Son of perdition, which is an adversary, and exalteth himself against all that is called God, or that is worshipped: so that he doth sit as God in the Temple of God, showing himself that he is God. Revel. 13.11. And I beheld another beast coming out of the earth, which had two horns like the lamb, but he spoke like the dragon. And he did all that the first beast could do before him, and caused the earth, and them that devil therein, to worship the first beast, whose deadly wound was healed.  
There were then, first, Antichrist at Rome, when the Bishops thereof would be entitled Universal, or supreme governors of the whole world, but then were they complete, when they, with ecclesiastical censure usurped civil authority.   

Chap. 19 Concerning the outward means of Executing the decree of election, and of the Decalogue.  
AFter the foundation of election, which hath hitherto been delivered, it followeth, that we should entreat of the outward means of the same.  
The means are God's covenant, and the seal thereof.  
God's covenant, is his contract with man, concerning life eternal, upon certain conditions.  
This covenant consisteth of two parts: Gods promise' to man, Man's promise to God.  
God's promise to man, is that, whereby he bindeth himself to man to be his God, if he break not the condition.  
Man's promise to God, is that, whereby he voweth his allegiance unto his Lord, and to perform the condition between them.  
Again, there are two kinds of this covenant. The covenant of works, and the covenant of grace. jere. 31.31, 32, 33. Behold, the days come saith the Lord, that I will make a new covenant with the house of Israel, and with the house of judah, Not according to the covenant that I made with their Fathers, when I took them by the hand to bring them out of the land of Egypt: the which my covenant they broke although I was husband to them, saith the Lord. But this shallbe the covenant, that I will make with the house of Israel: after those days, saith the Lord, I will put my law in their inward parts, and writ it in their hearts, and will be their God, and they shallbe my people.  
The covenant of works, is God's covenant, made with condition of perfect obedience, and is expressed in the moral Law.  
The Moral Law, is that part of God's word, which commandeth perfect obedience unto man, as well in his nature, as in his actions, and forbiddeth the contrary. Rom. 10.5. Moses thus describeth the righteousness which is of the Law, that the man which doth these things, shall live thereby. 1. Tim. 1.5. The end of the commandments, is love aut of a pure ba●t, and of a good conscience, and faith unfeigned. Luk. 16.27. Thou shalt love the Lord thy God, with all thine heart, with all thy soul, and with all thy strength. Rom. 7. We know that the Law is spiritual.  
The Law hath two parts. The Edict, commanding obedience, and the condition binding to obedience. The condition, is eternal life to such as fulfil the Law: but to transgressors, everlasting death.  
The Decalogue or ten commandments, is an abridgement of the whole Law, and the covenant of works. Exo. 34.27. And the Lord said unto Moses, writ thou these words, for after the tenor of these words, I have made a covenant with thee, and with Jsrael. And was there with the Lord forty days, and forty nights, and did neither eat bread, nor drink water, and he wrote in the Tables the words of the covenant, even the ten commandments. 1. King. 8.9. Nothing was in the Ark, save the two Tables of Stone, which Moses had put there at Horeb, where the Lord made a covenant with the Children of Israel, when he brought them out of the Land of Egypt. Matth. 22.40. On these two Commandments hangeth the whole Law and the Prophets.  
The true interpretation of the Decalogue, must be according to these rules.  
I. In the negative, the affirmative must be understood: and in the affirmative, the negative.  
II. The Negative, bindeth at all times, and to all times: but the affirmative bindeth at all times, but not to all times: and therefore negatives are of more force.  
III. Under one vice expressly forbidden, are comprehended all of that kind, yea, the lest cause occasion, or enticement thereto, is aswell forbidden, as that. 1. joh. 3.15. Whosoever hateth his brother, is a manslayer. Mat. 5.21. to the end. Evil thoughts are condemned, as well as evil actions.  
iv The smallest sins are entitled with the same names, that that sin is, which is expressly forbidden in that commandment, to which they appertain. As in the former places, hatred is named murder, and to look after a woman with a lusting eye, is adultery.  
The Decalogue, is described in two Tables.  
The sum of the first Table, is, that we love God with our mind, memory, affections, and all our strength, Mat. 22.37. This is the first, (to wit, in nature and order) and great commandment, (namely, in excellency, and dignity.)   

Chap. 20. Of the first Commandment.  
THe first Table hath four commandments.  
The first, teacheth us to have and choose the true God for our God. The words are these.  
I am Jehovah thy God, which brought thee out of the Land of Egypt, out of the house of bondage. Thou shalt have none other God but me.  

The Resolution.  
I am. If any man rather judge, that these words are a preface to all the commandments, than a part of the first, I hinder him not: Nevertheless, it is like, that they are a persuasion to the keeping of the first commandment: and that they are set before it, to make way unto it: as being more hard to be received, than the rest. And this may appear, in that the three commandments next following, have their several reasons.  
jehovah. Namely, such one, as from all eternity, was of, and in himself, causing all things to be, when they were not, partly by creating, partly by governing them. Here beginneth the first reason of the first commandment, taken from the name of God: it is thus framed.  

He that is jehovah, must alone be thy God.  
But I am Jehovah:  
Therefore I alone must be thy God.   
The proposition is wanting: the assumption is in these words (I am Jehovah) the conclusion is the commandment.  
Thy God. These are the words of the covenant of grace. jere. 32.33. Whereby the Lord promiseth to his people, remission of sins, and eternal life. These words are as a second reason of the commandment, drawn from the equality of that relation, which is between God and his people.  
If I be thy God, thou again must be my people, and take me alone for thy God.  
But I am thy God.  
Therefore thou must be my people, and take me alone for thy God.  
The assumption or second part of this reason, is confirmed by an argument taken from God's effects, when he delivered his people out of Egypt, as it were, from the servitude of a most tyrannous master. This delivery was not appropriate only to the Israelites, but in some sort to the Church of God in all ages: in that it was a type of a more surpassing delivery, from that fearful kingdom of darkness, 1. Cor. 10.1, 2. I would not have you ignorant, brethren, that all our Fathers were under the cloud, and all passed through the read Sea, and were all baptised unto Moses in the cloud, and in the Sea, Colos. 1.13. Who hath delivered us from the power of darkness, and translated us into the kingdom of his dear Son.  
Other Gods, or strange Gods. They are so called, not that they by nature are such, or can be, but because the corrupt, and more than devilish heart of carnal man esteemeth so of them. Philip. 3.19. Whose God is their belly. 1. Cor. 4.4. Whose minds the God of this world hath bewitched.  
Before my fate. That is, (figuratively) in my sight or presence to whom the secret imaginations of the heart are known: and this is the third reason of the first commandment as if he should say, If thou in my presence reject me, it is a ●hemous offence: see therefore thou do it not. After the same manner reasoneth the Lord. Gen. 17.1. I am God almighty, therefore walk upright.   

The Affirmative part.  
Make choice of Jehovah to be thy God. The duties here commanded, are these.  
I. To acknowledge God, that is, to know and confess him, to be such a God, as he hath revealed himself to be in his word, and creatures. Col. 1.10. Increasing in the knowledge of God. jere. 24.7. And I will give them an ●rt to know me, that I am the Lord, and they shall be my people, and I will be their God: for they shall return unto me with their whole heart. In this knowledge of god must we glory. jer. 9.24. Let him that glorieth, glory in this, that he understandeth and knoweth me: for I am the Lord which show mercy, judgement, and righteousness in the earth.  
II. An union with God, whereby man is knit in heart to God. Josh. 23.8. Stick fast unto the Lord your God, as ye have done unto this day. Act. 11.23. He exhorted all, that with purpose of heart, they would cleave to the Lord. Man cleaveth unto God three manner of ●ayes: in affiance, in love, and fear of God.  
Affiance, is that, whereby a man acknowledging the power and mercy of GOD, and in him, against all assaults whatsoever, doth steadfastly rest himself. 2. Chro. 20.20. Put your trust in the Lord your God, and ye shallbe assured, believe his Prophets, and ye shall prospero. Psal. 27.1. God is my light, and my salvation, whom should I fear? God is the strength of my life, of whom should I be afraid? vet, 3, Though an host pitched against me, mine heart should not be afraid: though war be raised against me, I will be secure.  
Hence ariseth patience, and alacrity in present perils. Psal. 39.19. I should have been dumb, and not opened my mouth, because thou didst it. 2. Sam. 16.10. The King said, what have I to do with you, ye Sons of Zeruiah? If he cursed, because the Lord said curse David, what is he that dare say, why dost thou so? Gen. 45.5. Be not sad, neither grieved with yourselves, that ye sold me hither: for God did sand me before you, for your preservation. ver. 8. Now then, you sent me not, but God himself. 2. Kings. 6.16. Fear not, for they that be with us, are more, than they, that be with them.  
This affiance engendereth hope, which is a patiented expectation of God's presence and assistance, in all things that are to come. Psalm. 37.5. Commit thy way unto the Lord, and trust in him, and he shall bring it to pass. vers. 7. Waeite patiently upon the Lord, and hope in him. Pro. 16.3. Commit thy works unto the Lord, and thy thoughts shallbe directed.  
The love of God, is that, whereby man, acknowledging God's goodness and favour towards him, doth again love him above all things. Deut. 6.5. Thou shalt love the Lord thy God, with all thine heart, with all thy soul, and with all thy strength.  
The marks of the true love of God, are these.  
I. To hear willingly his word. II. To speak often of him. III. To think often of him. FOUR To do his will without irksomeness. V To give body, and all for his cause. VI To desire his presence above all, and to bewail his absence. VII. To embrace all such things as appertain to him. VIII. To love and hate that, which he loveth and hateth. IX. In all things to seek to please him. X. To draw others unto the love of him. XI. To esteem lightly of such gifts and graces as he bestoweth. XII. To stay ourselves upon his counsels revealed in his word. Lastly, to call upon his name with affiance.  
The fear of God, is that whereby man, acknowledging Gods both mercy and justice, doth, as it were a capital crime, fear to displease God. Psal. 130.3. With thee is mercy, that thou mayst be feared. Haba. 3.16. When I heard it, my belly trembled, my lips shook at the voice: rottenness entered into my bones, and I trembled in myself, that I might rest in the day of trouble, when he cometh up against the people to destroy them. Psal. 4.4. Tremble and sin not.  
Hence ariseth the godly man's desire, to approve himself in all things to his God. Gen. 5.22. And Henoch walked with GOD, after that, etc. Gen. 17.1. God said to him, I am all sufficient, walk before me and be thou perfect.  
Out of these three former virtues, proceedeth humility, where by a man acknowledging Gods free bounty, and prostrating himself before him, doth ascribe unto him all praise and glory. 1. Cor. 1.13. Let him that glorieth, glory in the Lord. 1. Pet. 15.5. Deck yourselves inwardly with lowliness of mind, for God resisteth the proud, and giveth grace to the humble. Verse. 6. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time. 1, Chron, 29.10.11. And David said, Blessed be thou O Lord God of Israel our fathers for ever, and Thy, O Lord, is greatness, and power, and glory, and victory, and praise: for all that is in heaven, and in earth is thine, etc. And verse 14. But who am I, and what is my people, that we should be able to offer willingly on this sort, for all things come of thee, and of thine own hand we have given thee, etc.   

The negative part.  
Accounted not that as God, which is by nature no God, In this place, are these sins forbidden.  
I. Ignorance of the true God, and his will, which is not only not to know, but also to doubt of such things, as God hath revealed in his word. jere. 4.22. My people is foolish, they have not known me: they are foolish children, and have none understanding, they are wise to do evil, but to do well, they have no knowledge. jere. 9.3. They proceed from evil to worse, and have not known me, saith the Lord.  
II. Atheism, when the heart denieth either God, or his attributes: as his justice, Wisdom providence, presence. Psal. 14.1. The fool hath said 〈◊〉 his heart, there is no God. Ephe. 2.12. Ye had no hope, and were without God in the world. Malach. 1.2. I love you saith the Lord, and ye say, wherein lovest thou us? Mala. 3.13. Your words have been stout against me, saith the Lord, yet ye say, wherein have we spoken against thee? ver. 14. Ye have said, it is in vain to serve God: and what profit is it that we have kept his commandments, and that we walked humbly before the Lord of hosts?  
III. Errors concerning God, the persons of the Deity, or the attributes. Hear is to be reproved Hellenisme, which is the acknowledging and adoring of a multitude of Gods. August. in his 6. book of the City of God, chap. 7.  
Again, judaisme is here condemned, which worshippeth one God without Christ.  
The like may be said of the heresies of the Manichees, and Marcia, who deny God the Father: of Sabellius, denying the distinction of three persons: and Arrius, who saith, that Christ the son of God, is not very God.  
FOUR To withdraw and remove the affections of the heart, from the Lord, and set them upon other things. Esay. 26.13. The Lord said, this people draweth near me with their mouth, and honour me with their lips, but their heart is far from me. jere. 12.2. Thou art near in their mouth, and far from their reins. The heart is many ways withdrawn from God.  
I. By distrust in God. Heb. 10.38. The just shall live by faith, but if any withdraw himself, my soul shall have no pleasure in him. From this diffidence arise: I. Impatience in suffering afflictions. jere. 10.14. Cursed be the day wherein I was borne, and let not the day wherein my mother bore me, be blessed. Cursed be the man that showed my Father, saying, a man Child is borne unto thee, and comforted him. Verse 18. How is it that I came forth of the womb, to see labour and sorrow, that my days should be consumed with shame.  
II. Tempting of God, when such as distrust, or rather contemn him, seek signs of God's truth and power. Matth. 4.7. Thou shalt not tempt the Load thy God. 1. Corinth. 10.6. Neither let us tempt God, as they tempted him, and were destroyed by Serpents. vers. 10. Neither murmur as some of them murmured, and were destroyed of the destroyer. III. Desperation. Gen. 4.13. Mine iniquity is greater than can be pardoned. 1. Thes. 4.13. Sorrow ye not as they which have no hope. FOUR Doubtfulness concerning the truth of God's benefits present, or to come. Psal. 116.11. I said in mine haste, all men are liars.  
II. Confidence in creatures, whether it be in their strength as jeremy 17.5. Cursed is the man tha● hath his confidence in man, and maketh flesh his arm, but his heart slideth from the Lord. Or riches. Matth. 6.24. Ye cannot serve God, and riches. Ephes. 5.5. Not covetous person, which is an idolater, hath inheritance in the kingdom of Christ and of God. Or defenced places. jeremy 49.16. Thy fear, and the pride of thine heart hath deceived thee, thou that dwellest in the clefts of the Rock, and keepest the height of the hill: though thou shouldest make thy nest as high as the Eagle, I will bring thee down from thence saith the Lord. Or pleasure, and dainties: to such their bollye is their God. Phil. 3.14. Or in Physicians. 2. Chron. 16.12. And Asa in the nine and thirtieth year of his reign, was diseased in his feet, and his disease was extreme, yet he sought not the Lord in his disease, but to the Physicians. Briefly, to this place principally may be adjoined that devilish confidence, which Magicians and all such as take advise at them, do put in the devil, and his works, Levit. 20.6. If any turn after such as work with spirits, and after soothsayers, to go a whoring after them, then will I set my face against that person, and will cut him off from amongst his people. The Devil is as it were God's ape. For he hath also his words, his sacraments, his faith.  
III. The love of the creature, above the love of God, Matth. 10.37. He that loveth Father or Mother more than me, is not worthy of me: and he that loveth Son or Daughter more than me, is not worthy of me. john. 12.43. They loved the praise of man, more than the praise of God. To this belongeth self love. 2. Tim. 3.2.  
iv Hatred and contempt of God, when men flieth from God and his wrath, when he punisheth offences. Romans 8.7. The wisdom of the flesh is enmytye with God, Rom. 1.30. Haters of God, doers of wrong.  
V Want of the fear of God, Psal. 36.1. Wickedness saith to the wicked man, even in mine heart, that there is no fear of God before his eyes.  
VI Fear of the Creatures, more than the Creator. Revelation 21.8. The fearful and unbelieving, shall have their part in the lake which burneth with fire and brimstone. Matthew 10.28. Fear not them which kill the body, but fear him that can cast both body and soul into hell fire. jere 10.2. Be not afraid of the signs of heaven, though the heathen be afraid of such.  
VII. Hardness of heart or carnal security, when a man neither acknowledge God's judgement, nor his own sins, dreameth that he is safe from God's vengeance, and such perils, as arise from sin. Romans. 2.5. Thou after thine hardness, and heart that cannot repent, heapest to thyself wrath against the day of wrath. Luke. 21.34. Take heed to yourselves, lest at any time, your hearts be oppressed with surfeiting, and drunkenness, and cares of this life, and lest that day come on you at unawares.  
These also do jointly engender pride, whereby man ascribeth all he hath that is good, not to God, but to his own merit and industry, referring, and disposing them wholly unto his own proper credit. 1. Corinth. 4.6. That ye might learn by us, that no man presume above that which is written, that one swell not against another for any man's cause. Verse 7. For who separateth thee? or what hast thou, that thou hast not received? if thou hast received it, why rejoicest thou, as though thou hadst not received it? Gene. 3.5. God doth know, that when ye shall eat thereof, your eyes shallbe opened, and ye shall be as Gods, knowing good and evil. The highest stair of pride's ladder, is that fearful presumption, by which many clime rashly into God's seat of majesty, as if they were Gods. Acts. 12.22, 23. The people gave a shout, saying. The voice of God, and not of man: But immediately the Angel of the Lord smote him, because he gave not glory unto God, so that he was eaten up of worms, and gave up the ghost. 2. Thessalonians. 2.4. Which is an adversary, and ex●eth himself against all that is called God, or that is worshipped: so that he doth sit in the Temple of God, showing himself that he is God.    

Chap. 21. Of the second Commandment.  
HItherto have we entreated of the first Commandment, teaching us to entertain into our hearts, and to make choice of one only God. The other three of the first Table, concern that holy profession, which we must make towards the same god. For first, it is necessary to make choice of the true God. Secondly, to make profession of God.  
In the profession of God, we are to consider the parts thereof, and the time appointed for this profession.  
The parts are two. The solemn worshipping of God, and the glorifying of him.  
The second commandment describeth such holy and solemn worship, as is due unto God. The words of the commandment are these.  
Thou shalt make thee no gra●en Image, neither any similitude of any things that are in heaven above, neither that are in the earth beneath, nor in the water under the earth: thou shalt not bow down to them, neither serve them, for I am the Lord thy God, a belove God, visiting the iniquity of the fathers upon the children, upon the third generation, and upon the fourth of them that hate me, and showing mercy unto thousands, upon them that love me and keep my commandments.  

The resolution.  
Thou shalt not make. This is the first part of the commandment, forbidding to make an idol: Now an idol is not only a certain representation, and image, of some feigned God, but also of the true jehova. The which may be proved against the papists by these arguments. The first is Deut. 4.15.16. Take therefore good heeds unto yourselves, for ye saw no image in the day that the Lord spoke unto you in Horeb, out of the mids of the fire, that ye corrupt not yourselves, and make you a graven image or representation of any figure: whether it be the likeness of male of female. Out of the words uttered by Moses, a reason may be framed thus.  
If ye saw no image (namely of God) ye shall make none.  
But ye saw no image, only ye heard a voice.  
Therefore ye shall make no image of God.  
The second reason: That idolatry which the Israelites committed, the very same is prohibited in this commandment.  
But the Israelites idolatry was the worship of God in an image. Hoseah. 2.16. At that day, saith the Lord, thou shalt call me no more Baali, but shalt call me Ishe. Exod. 32.5. Aaron proclaimed, saying, to morrow shall be the holy day to the Lord.  
Therefore the worshipping of God is an image, is here prohibited.  
Any graven image. Here the more special is put for the more general, namely, a graven image for all sergeant means of God's worship.  
The first part of the commandment is here illustrated, by a double distribution. The first is drawn from the causes. Thou shalt not make thee any idol, whether it be engraven in wood, or stone: or whether it be painted in a table. The second is taken from the place. Thou shalt not make thee an idol of things in heaven, as stars, and birds: or in the earth, as of man, woman, beasts: or under the earth, as fishes.  
This place is so expounded by Moses. Deut. 4.14. to the 20. verse.  
Thou shall not bow down to them. This is the second part of the commandment, forbidding all men to fall down before an idol. In this word, bow down, is again the special put for the general: for in it is inhibited all feigned worship of God.  
For I. These words are a confirmation of this commandment, persuading to obedience, by four reasons.  
The Lord (which is strong.) The first reason, God is strong, & so able to revenge idolatry. Heb. 10.31.  
Aielous God. This speech is taken from the estate of wedlock, for God is called the husband of his Church. Esay. 54.5. Ephes. 5.26, 27. and our spiritual worship is, as it were a certain marriage of our souls, consecrated unto the Lord. Ierm. 2.2. I remember thee with the kindness of thy youth, and the love of thy marriage, when thou goest after me in the wilderness, in a land that was not sown. Here is an other argument drawn from a comparison of things that be like. God's people must alone worship him, because they are linked to him as a wife is to her husband, unto whom alone she is bound: therefore if his people forsake him, and betrothe themselves unto idols, he will undoubtedly give them a bill of divorcement, and they shall be no more espoused unto him.  
Visuing. To visit, is not only to punish the Children for the father's offences, but to take notice, & apprehended them in the same faults: by reason they are given over to commit their father's transgressions, that for them they may be punished. And this is the third reason drawn from the effects of gods anger.  
Hate me. It may be, this is a secret answer, the objection whereof is not here in express words set down, but may be thus framed. What if we use idols to inflame, and exite in us a love and remembrance of thee. The answer is this by the contrary: You may think that your use of idols kindleth in you a love of me, but it is so far from that, that all such as use them cannot choose but hate me.  
Show mercy. The fourth reason derived from the effects of God's mercy to such as observe this commandment. Here may we first observe that god's mercy exceedeth his justice. Psalm. 103.8. The Lord is full of compassion and mercy, slow to anger and of great kindness. verse. 17. The loving kindness of the Lord endureth for ever. ver. 9 He will not always chide, neither keep his anger for ever. Secondly we may not surmise, that this excellent promise is made to every one particularly, who is borne of faithful parents. For godly Isaak had godless Esau to his son, and godless Saul, had godly jonathan.   

The negative part.  
Thou shalt neither worship false Gods, nor the true God with a false worship. Many things are here forbidden.  
I. The representation of God, by an image. For it is a lie. Habak. 2.18. What profiteth the image? for the maker thereof hath made it an image and a teacher of lies. Zach. 10.2. The idols have spoken vanity. jer. 10.8. The stock is a doctrine of vanity. The Eliber Council in the 39 canon hath this edict. We thought it not meet to have images in Churches, jest that which is worshipped and adored, should be painted upon walls. Clement. book 5. add jacob. Do. That serpent by others is wont to speak these words: we in honour of the invisible God, are accustomed to adore visible images, the which out of all controversy, is very false. August. in his treatise upon the 113. Psal.  
The image also of the cross and Christ crucified, aught to be abolished out of churches, as the brazen serpent was. 2. King. 18.4. Hezekiah is commended for breaking in pieces the brazen serpent, to which the children of Israel did then burn incense. This did Hezekiah, albeit at the first this serpent was made by the lords appointment. Nomb. 21.8. and was a type of Christ's passion. joh. 3.14. Origen in his 7. book against Celsus. We permit not any to adore jesus upon the altars, in images, or upon church walls: because it is written, thou shalt have none other gods but me.  
Epiphanius, in that Epistle which he wrote to john Bishop of Jerusalem, saith it is against the custom of the Church to see any image hanging in the church, whether it be of Christ, or any other saint, and therefore even with his own hands rend he a sunder the vail, wherein such an image was painted.  
Some object the figure or sign, which appeared to Constantine, wherein he should overcome, but it was not the sign of the cross (as the Papists do triflingly imagine) but of Christ's name: for the thing was made of these two greek letters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conjoined together. Euseb. in the life of Constantine. book 1. chap. 22.25.  
Neither serve the cherubimes, which Solomon placed in the temple, for the defence of images: for they were only in the holy of holiest, where the people could not see them. And they were types of the glory of the Messiah, unto whom the very Angels were subject: the which we have now verified in Christ.  
If any man reply, that they worship not the image, but God in the image: let him know that the creature can not comprehend the image of the creator, and if it could, yet God would not be worshipped in it, because it is a dead thing: yea the work of man's hands, not of Gods: and therefore is more base, than the smallest living creature of the which we may lawfully say, it is the work of God. This evinceth, that no kind of divine worship belongeth to an image, neither simply or by relation, whatsoever the sophistical schoolmen jangle to the contrary.  
If any man be yet desirous of images, he may have at hand the preaching of the gospel, a lively image of Christ crucified. Gal. 3.1. O foolish Galatians, who hath bewitched you that ye should not obey the truth, to whom jesus Christ before was described in your sight, and among you crucified? The like may be said of the two Sacraments. And that saying of Clemens is true, in his 5. book of Recognit. If you will truly adore the Image of GOD, do good unto man, and ye shall worship his true image: for man is the image of God.  
II. The lest approbation of idolatry. Hos. 13.2. They say one to another whilst they sacrifice a man, let them kiss the calves. Now a kiss, is an external sign of some allowance of a thing. Gen. 48.11.  
Therefore it is unlawful to be present at Mass, or any idolatrous service, though our minds be absent. 1. Cor. 6.20. Ye are bought with a price, therefore glorify God in your body, and in your sperites, which are Gods. Rom. 11.4. What saith the Scripture? I have reserved unto myself seven thousand men, which have not bowed the knee to Baal. Euseb. 3. book. The Martyrs, when they were haled unto the Temples of idols, cried out, and with a loud voice in the mids of their tortures testified, that they were not idolatros sacrificers but professed and constant Christians, rejoicing greatly that they might make such a confession.  
That which may be objected of Naaman the Syrian, who woorshiped in the Temple of Rimmon, is thus answered, that he did it not with purpose to commit idolatry, but to perform that civil obeisance, which he was wont to exhibit to the King's Majesty. 2. King. 5.17, 18.  
And for this cause are utterly forbidden all such.  
Processions, plays, and such feasts, as are consecrated to the memorial and honour of Idols. Exodus. 32.6. They rose up the next day in the morning, and offered burnt offerings, and brought peace offering, also the people sat them down to eat and drink, & rose up to play. 1. Cor. 10.7. Neither be ye idolaters as some of them were, as it is written etc. And Paul 1. Cor. 8.4. to the end. Earnestly dehorteth the Corinthians from sitting at table in the idols temple; albeit they know that an idol is nothing in the world. Tripartite history book. 6. Chap. 30. Certain soldiers refused to adore, as the custom was, the banner of julian, in which were painted the Images of Jupiter, Mercury and Mars: others bring again the rewards which they, after they had burned incense on an altar in the Emperors presence, had received: crying, that they were Christians, and would live and dye in that profession: and as for their former fact, it was of ignorance: yea though they had polluted hands with idolatry of the Paynims, yet they kept their consciences clean.  
III. All relics, and monuments of idols: for these, after the idols themselves are once abolished, must be razed out of all memory. Exod. 23.13. Ye shall make no mention of the name of other gods, neither shall it be heard out of thy mouth. Esay. 30.22. And ye shall pollute the covering of the images of silver, and the rich ornament of the images of gold, and cast them away as a monstrous cloth, and thou shalt say unto it, Get thee hence.  
iv Society with infidels, is here unlawful, that serveth not only to maintain concord, but also to join men in brotherly love. Of this society, there are many branches.  
The first, is Marriage with infidels. Gen. 6.2. The sons of God saw the daughters of men, that they were fair, and they took them wives of all that they liked. Malac. 2.11. judah hath transgressed, and an abomination is committed in Israel, and in jerusalem: for judah hath defiled the holiness of the Lord, which he loved, and hath married the daughters of a strange god. Ezra. 9.14. Should we return to break thy commandments, and join in affinity with the people of such abomination? 2. King. 8.18. He walked in the ways of the kings of Israel, as did the house of Ahab: for the daughter of Ahab was his wife: and he did evil in the sight of the Lord.  
The second, is the league in war: namely, a mutual confederacy, to assist one another in the same war, and to have one and the same enemies. This is sundry ways impious. I. If it be unlawful to crave assistance of God's enemies, it is likewise unlawful to indent with them, that we will assist them. II. It obscureth God's glory, as though he himself, either would not, or could not aid his church. III. It is a thousand to one, lest we be infected with their idolatry, and other impieties. iv It endangereth us to be made partakers of their punishments. V 2. Chron. 19.2. And jehu the son of Havanas the Seer, went out to meet him, and said to King jehoshaphat, wouldst thou help the wicked, and love them that hate the Lord? therefore for this thing is the wrath of the Lord upon thee.  
The third, is Traffic: as when a man wittingly and willingly, doth, in hope to enrich himself, make sale of such things, as he knoweth, must serve to an idolatrous use. This condemneth all those merchants, which transport to idolaters, and cell them frankincense, wax, cloth, or other such things as help them in the service of their idols.  
The fourth, is trial of suits in Law before judges which are infidels. 1. Cor. 9.6. Brother goeth to law with brother, and that under infidels.  
The fifth, is the worshipping of the beast, and receiving his mark. Revel. 14.9. If any man worship the beast, and his image, and receive the mark in his forehead, or on his hand vers. 10. The same shall drink of the wine of the wrath of God. This beast is the Church of Rome, I mean not that old, but this new Rome, now no better than an heretical, and apostatical Synagogue.  
V Wilworshippe, when God is worshipped with a naked and bore good intention, not warranted by the word of God. Coloss. 2.23. Which things in deed have a show of wisdom in voluntary religion, and humbleness of mind, and in not sparing the body: neither have they it in any estimation to satisfy the flesh. 1. Sam. 13.9, 10. And Saul said, Bring a burn offering to me, and peace offerings: & he offered a  offering. And assoon as he had made an end of offering the  offering, behold, Samuel came, and ver. 13. said to Saul, thou hast done foolishly, thou hast not kept the commandment of the Lord God, which he commanded thee. Hitherto may we add popish superstitions in sacrifices, meats, holidays, apparel, temporary and beadridden prayers, indulgences, austere life, whip, ceremonies, gestures, gate, conversation, pilgrimage, building of Altars, pictures, Churches, and all other of that rabble.  
To these may be added, consort, music in divine service, feeding the ears, not edifying the mind. 1. Corinth. 14.15. What is it then? I will pray with the spirit, but I will pray with the understanding also. I will sing with the spirit, but I will sing with the understanding also. justinus Martyr in his book of Christian Quaest. and Ans. 107. It is not the custom of the Churches, to sing their metres with any such kind of instruments, etc. but their manner is only to use plain song.  
Lastly, monastical vows, which I. repugn the Law of God: as that unchaste vow of single life, and proud promise of poverty do plainly evince: For he that laboureth not, must not eat, saith Paul: and it is better to marry, then to b●rne in lust, saith the same Paul. II. They are greater, than man's nature can perform: as in a single life, to live perpetually chaste. III. They disannul Christian liberty, and make such things necessary, as are indifferent. FOUR They renew judaisme. V They are idolatrous, because they make them parts of God's worship, and esteem them as meritorious.  
VI Hypocrisy, which giveth to God painted worship, that is, if you regard outward behaviour, great sincerity: if the inward and hearty affections, none at all. Matth. 15.7. Hypocrites, well hath Esaias prophesied of you, saying, This people cometh near me with their mouth, & honour me with their lips, but their heart is far from me. Psal. 10.4. The wicked man is so proud, that he seeketh not for God.  
The effects of hypocrisy, are these. I. To seek the pomp and glory of the world, & by all means to enrich itself, notwithstanding it make a glorious show of the service of God. II. It is sharp sighted, and hath eagles eyes to observe other men's behaviour, when in the regarding his own, it is as blind as a beetle. III. To be more curious in the observation of ancient traditions, than the statutes and commandments of almighty God. iv To stumble at a straw and skip over a block, that is, to omit serious affairs, and hunt after trifles. Matth. 23.4. V To do all things that they may be seen of men. Matth. 6.5.  
Popish fasting, is mere hypocrisy: because it standeth in the distinction of meats, and it is used with an opinion of merit.  
External abstinence from meats, without internal and spiritual fasting from sin, and unlawful desires. Esay. 58.5, 6. Is this such a fast, as I have chosen, that a man should afflict his soul for a day, and bow down his head as a bulrush, & lie down in sackcloth and ashes? wilt thou call this a fasting, or an acceptable day unto the Lord? Is not this the fasting that I have chosen, to loose the bands of wickedness, to take off the heavy burdens, and to let the oppressed go free, and that ye break every yoke?  
VII. Contempt, neglect, and intermission of God's service. Revel. 3.15, 16. I know thy works, that thou art neither cold nor hot, I would thou werest cold or hot. Therefore because thou art lukewarm, and neither cold nor hot, it will come to pass, that I shall spew thee out of my mouth.  
VIII. Corrupting of God's worship, and that order of government, which he hath ordained for his Church: the which is done, when any thing is added, detracted, or any way, against his prescript, mangled. Deut. 12.32. Every thing which I command you, that do: neither add to it, nor detract from it. This condemneth that Popish elevation of bread in the lords supper, and the administration of it alone to the people without wine, together with that fearful abomination of the Mass.  
By this, we may learn to reject all popish traditions. Matth. 15.9. In vain do they worship me, teaching for doctrines, men's precepts. Now it is manifest, that all popish traditions, they either on their own nature, or others abusing of them, serve as well to superstition and false worship, as to enrich that covetous and proud Hierarchic whereas the Scriptures contained in the Old and New Testament, are all sufficient, not only to confirm doctrines, but also to conform manners. 2. Timothy 3.16. The whole Scripture is given by inspiration of God, and is profitable to teach, to improve, to correct, and to instruct in righteousnesses that the man of God may be absolute, being made perfect unto all good works.  
The Romish Hierarchy is here also condemned; from the pardoner to the Pope: the government whereof, is an express image of the old Roman Empire, whether we consider the regiment itself, or the place of the Empire, or the large circuit of that government. Revel. 13.15. And it was permitted to him, to give a spirit to the image of the beast, so that the image of the beast should speak, and should 'cause that as many as would not worship the image of the beast, should be killed.  
IX. A religious reverence of the creature, as when we attribute more unto him, than we aught. Reu. 22.8. When I had heard and seen, I fell down to worship before the feet of the Angel, which showed me these things. But he said unto me, See thou do it not, for I am thy fellow servant. Act. 10.25. As Peter came in, Cornelius met him, and fell down at his feet, and worshipped him. But Peter took him up, saying, Stand up, for even I myself am a man.  
If then it be so heinous a thing, to reverence the creature, much more to pray unto it, whether it be Saint or Angel. Rom. 10.14. How shall they call upon him, in who● they have not believed. Matth. 4.10. Thou shalt worship the Lord thy God, and him only shalt thou serve.  
Neither may we pray unto Christ as he is only man, but as he is God and man: for we direct not our prayers to the humanity, but to the deity, to which the humanity is knit by an hypostatical union.  
This teacheth us plainly, that invocation of any creature is unlawful: for we must pray to them, that are able to know the secrets of the heart, & discern the wisdom of the spirit: now none is able to do that, but such a nature as is omnipotent. Rom. 8.27. He that searcheth the hearts, knoweth what is the meaning of the spirit: for he maketh request for the Saints, according to the will of God.  
Nevertheless, such as are Saints indeed, are to be honoured by an approbation of God's gifts in them, and by an honourable mention of them, and also by imitation of their manners and lives, being as patterns for us to walk after.  
X. Worshipping of devils. I. Magic, which is a mischievous art, accomplishing wonders by Satan's assistance.  
The foundation of Magic, is a covenant with Satan.  
The covenant, is either Secret or Express.  
Secret, when in heart a man trusteth in the devil, and his Satanical operations.  
Express, when one doth not only put his confidence in Satan, but covenanteth with him upon conditions, that he, giving himself wholly over to the devil, may again by observing certain ceremonies accomplish his desire.  
Magic, is either conjectural, or operative.  
Conjectural, whereby things are by Satan's direction prophesied of before. Of Prophecies, some are done with means, others without.  
Prophecies done with means, are these.  
I. Soothsaying, divination by the flying of birds. Deut. 18.11.  
II. The kind of divination, which is, by looking into beasts entrails. Ezech. 21.21. The king of Babel, etc. consulted with idols, and looked in the liver.  
III. Necromancy, or conjuring: by which the devil, in the form of some dead man, is sought unto for counsel. 1. Sam. 28.11. Than said the woman, whom wilt thou I call up unto thee▪ and he said call up Samuel unto me. ver. 13. The king said unto her, fear not, but what sawest thou? And the woman said unto Saul, I saw gods ascending out of the earth. ver. 14. Than said he unto her, what fashion is he of? and she answered, an old man cometh up lapped in a mantel. And Saul knew that it was Samuel, and he inclined his face to the ground, and bowed himself. and Samuel said to Saul, why hast thou disquieted me, to bring me up? Than Saul answered, I am in great distress, for the Philistines make war against me, etc. This Samuel, was not that true Prophet of God, who anointed Saul King over Israel: for, I. the souls of the Saints departed are far from the devils claws and dominion. II. That good Samuel, if it had been he indeed, would never have permitted Saul to worship him. III. He saith to wicked Saul, To morrow thou shalt be with me, vers. 14. Neither could this be a bore illusion; and as I may say, legerdemain of the witch, for he plainly foretold Sauls destruction, which an ignorant woman could not know, much less durst she constantly avouch any such matter to the King. It remaineth then, that this Samuel was a mere illusion of Satan.  
Divining without means, is, when such as are possessed with an unclean spirit, use immediately the help of the same spirit, to reveal secrets. Act. 16.16. A certain maid having a spirit of divination, met us, which gate her masters much vantage with divining. Esay. 29.4. Thy voice shall be out of the ground, like him that hath a spirit of divination, and thy talking shall whisper out of the dust.  
Magic operative hath two parts. juggling, and Enchantments.  
juggling, whereby through the devils conveyance, many great & very hard matters, are in show effected. Exod. 7.10, 11, 12. Aaron cast forth his rod before Pharaoh and before his servants, and it was turned into a serpent: Than Pharaoh called also for the wise men and sorcerers, & those charmers also of Egypt did in like manner with their enchantments, for they cast down every man his rod, and they were turned into serpents: but Aaron's rod devoured their rods.  
Enchantment or charming is that, whereby beasts, but especially young children, and men of riper years, are by God's permission infected, poisoned, hurt, bounden, killed, and otherwise molested, or contrarily, sometimes cured of Satan, by mumbling up some few words, making certain characters and figures, framing circles, hanging amulets about the neck, or other parts, by herbs, medicines and such like trumpery, that thereby the punishment of the faithless may be augmented, in reposing their strength upon such rotten slaves, and the faithful may be tried, whether they will commit the like abominations. Psalm. 18.4. Their poison is even like the poison of a Serpent: like the deaf adder that stoppeth his ear, which hear not the voice of the enchanter, though he be most expert in charming. Eccle. 10.11. If the serpent bite when he is not charmed, etc.  
Thus have we heard Magic described out of God's word, the which how, as yet, common it is, in those especially which are without God in the world, and whom Satan by all means strongly deludeth, the lamentable experience which many men, and most places have thereof, can sufficiently prove unto us.  
They which spread abroad by their writings or otherwise, that witches are nothing else, but melancholic doting women, who through the devils delusion, suppose, that they themselves do that, which indeed the devil doth alone: albeit they endeavour cunningly to cloak this sin, yet by the same means they may defend murder, adultery, and what other sin so ever.  
II. Those which consult with Magicians, they do also worship the devil: for they revolt from God to the devil, how so ever they plaster up their impiety with untempered mortar, that they seek Gods help, though by the means of Magicians, 1 Samuel 28.13. The woman said to Saul, I saw Gods ascending from the earth. Levit. 20.6. If any turn after such as work with spirits, and after soothsayers, to go whoring after them, then will I set my face against that person, and will cut him off from among his people. Esay. 8.19, 20. When they shall say to you, inquire at them which have a spirit of divination, & at the soothsayerss, which whisper and murmur, should not a people inquire at their God? from the living to the dead? to the Law and to the testimony?   

The affirmitive part.  
Thou shalt worship God in spirit and truth. john 4.24. God is a spirit, and they that worship him, must worship him in spirit and truth. For so soon as any man beginneth to worship God after an overthwart and unlawful manner, he than adoreth an idol, howsoever he seemeth to colour his impiety. Paul therefore Rom. 1.23. saith that such as worshipped the creature, and turned the glory of the incorruptible God, to the similitude of a corruptible man, did forsake the Creator. ver. 25. and 1. Corinth. 10.20. Those things which the Gentiles sacrifice, they sacrifice to devils and not unto God.  
To this part therefore appertain such things as respect the holy and solemn service of God.  
I. The true & ordinary means of God's worship, as calling upon the name of the Lord by humble supplication & hearty thanksgiving: and the ministry of the word, and Sacraments. Act. 2.41, 42. They that gladly received his word, were baptised: and the same day there were added to the Church, about three thousand souls. And they continued in the Apostles doctrine, and fellowship, and breaking of Bread, and of prayer. 1. Timothy. 2.1. I exhort you especially, that prayers and supplications be made for all men, for kings, and all in authority. Acts. 20.7. The first day of the week, the Disciples being come together to break bread, Paul preached unto them, ready to depart on the morrow, and continued the preaching unto midnight. Tertull. Apolog. Chap. 39 We come into the assembly and Congregation, that with our prayers, as with an army we might compass God. This kind of violence offered to God, is acceptable to him. If any man so offend, that he must be suspended from the public place of prayer, and all holy meeting, all ancient men, that be of any account, bear rule, being advanced to this honour, not by bribes, but by their good report, etc. Read the rest.  
II. An holy use of the means. First, in the ministers, who aught to administer all things belonging to God's worship, according to his word. Mat. 28.20. Teaching them to observe all things, which I have commanded. 1. Corinthians 11.23. I have received of the Lord that, which also I have delivered. Secondly, in the rest of the assembly whose duty is in praying unto God, in hearing the word preached and read, and in receiving the Sacraments. To behave themselves outwardly in modesty and without offence. 1. Cor. 14.40. Let all things be done honestly, and by order. Inwardly, they must take heed, that their hearts be well prepared to serve God. Eccles. 4.17. Take heed to both thy feet, when thou interest into the house of God, etc. and Chap. 5.1. Be not rash with thy mouth, nor let thine heart be hasty, to utter a thing before God. Again, we must look, that we approach near God in confidence of his mercy, together with a contrite and repentant heart for all our sins. Heb. 4.2. The word that they heard, profited not them, because it was not mixed with faith in those that heard it. Psalm. 26.6. I will wash mine hands in innocency, O Lord, and so come before thine altar.  
III. The helps and furtherances of true worship, are two: Vows, and fasting: and they are not to be taken, as the worship of God itself. For we may not obtrude any thing to God, as good service, and as though it did bind the conscience, except he have ordained it for that end & purpose.  
A vow, in the new Testament, is a promise to God, with a full intent to observe some corporal and external duties, which a Christian hath on his own accord, without injunction, imposed upon himself, that he may thereby the better be excited unto repentance, meditation, sobriety, abstinence, patience, and thankfulness towards God. Gen. 28.20. Than jaacob vowed a vow saying, if God willbe with me, and will keep me in this journey, which I go, and will give me bread to eat, and clotheses to put on; so that I come again to my father's house in safety, then shall the Lord be my God, and this stone which I have set up as a pillar, shallbe God's house, and of all that thou shalt give me, I will give the tenth to thee.  
In vowing, we have these things to observe. 1. We must not vow that which is unlawful. 2. We aught not to vow the performance of that, which is contrary to our vocation. 3. Vows must be of that which we can do. 4. They must be far from so much as a conceit of merit, or worship of God. 5. We must so perform our vows, as that they encroach not upon Christian liberty, given us in Christ: for we are bounden to pay our vows, no longer than the causes thereof remain, and aught to be observed. Deut. 23.18. Thou shalt neither bring the hire of a whore, nor the price of a dog, into the house of the Lord thy God, for any vow. verse 21. When thou shalt vow a vow unto the Lord thy God, thou shalt not be slack to pay it: for the Lord thy God will surely require it of thee: But when thou absteinest from vowing, it shall be no sin unto thee. etc. ver. 23. Psal. 66.14. I will pay● thee my vows which my lips have promised.  
Fasting is, when a man perceiving the want of some blessing, or suspecting and seeing some imminent calamity upon himself, or other, abstaineth, not only from flesh for a season, but also from all delights and sustenance, that he thereby may make a more diligent search into his own sins, or offer most humble prayers unto God, that he would withhold that, which his anger threatened. Mat. 9.15. Can the Children of the marriage Chamber mourn, so long as the Bridegroom is with them? 1. Corinthians 7.5. Defraud not one another, except for a time, that ye may the better fast and pray. joel. 2.12. Wherefore even now, saith the Lord, be ye turned unto me, with all your heart, with fasting and prayer. vers. 13. Rend your hearts and not your garments, and turn unto the Lord your God, for he is gracious and merciful, long suffering, and of great kindness, that he might repent him of this evil. vers. 15. Blow the trumpet in Zion, sanctify a fast, call a solemn assembly, vers. 16. Gather the people, sanctify the Congregation, gather the Elders, assemble the Children, and those that suck the breasts. Let the Bridegroom go forth of his Chamber, and the bride out of her bride chamber: vers. 17. Let the priests, the ministers of the Lord, weep between the porch and the altar, and let them say, Spare thy people, O God, etc.  
A fast is sometimes private, sometimes public. 2. Chronicles 20..3 jehoshaphat feared, and set himself to seek the Lord, and proclaimed a fast throughout all judah. Hester. 4.16. Fast ye for me, and neither eat nor drink for the space of three days and nights, I also and my maids will fast.  
A fast is either for one day alone, or for many days together. jud. 20.23. The children of Israel had gone up and wept before the Lord unto the evening; etc. Dan. 10.3. I Daniel was in heaviness for three weeks of days, I eat no pleasant bread, neither, came flesh nor wine in my mouth, etc.  
IV. Leagues of amity among such as fear God according to his word, are lawful: as contracts in Matrimony, league in war, especially if the war be lawful, and without confidence in the power of man. Chron. 19.2. Mal. 2.11.  
To those may be added that covenant which the Magistrates and people make among themselves, and with God for the preservation of Christian religion. 2. Chron. 15.12. And they made a covenant to seek the Lord God of their Fathers with all their heart, and with all their soul, etc. ver. 14. and they swore unto the Lord with a loud voice, and with shooting, and with trumpets, and with Cornets.    

Chap. 22. Of the third Commandment.  
THe third Commandment concerneth the glorifying of God in the affairs of our life, without the solemn service of God.  
Thou shalt not take the name of the Lord thy God in vain, for the Lord will not hold him guiltless that taketh his name in vain.  

The Resolution.  
Name. This word properly signifieth God's title, here figuratively it is used for any thing, whereby God may be known, as men are by their names; so it is used for his word, works, judgements. Act. 9.15. He is an elect vessel to convey my name among the Gentiles. Psal. 8.1. O Lord our God, how great is thy name through all the world? which settest thy glory above the heavens.  
Take. That is usurp, this word is translated from precious things, which may not be touched without licence. And in truth, men, which are no better than worms creeping on the earth, are utterly unworthy to take, or, as I may say, touch the sacred name of God, with mind, or mouth: nevertheless God of his infinite kindness permitteth us so to do.  
In vain. Namely for no cause, any matter, and upon each light and fond occasion.  
For. The reason of this commandment is taken from the penalty annexed. He that abuseth God's name, is guilty of sin before God's judgement seat: and therefore is most miserable. Psal. 32.1.2. Blessed is the man whose iniquity is forgiven, and whose sin is covered: Blessed is the man to whom God imputeth not sin.  
Guiltless. That is, he shall not be unpunished.   

The negative part.  
Thou shalt not bereave God of that honour that is due unto him.  
Here is included each several abuse of any thing, that is used in the course of our lives, out of the solemn service of God.  
I. Perjury, when a man performeth not that, which he on his own accord swore to do. Matth. 5.33. Thou shalt not foresweare thyself, but perform thine oath to the Lord.  
Perjury, containeth in it four capital sins. I. Lying. II. False invocation on God's name, because a foreswearer calleth on God to confirm a lie. III. Contempt of God's threatenings, that he will most grievously punish perjury. iv A lie in his covenant with God, for the forswearer bindeth himself to God, and lieth unto God.  
II. To swear that which is false. This is to make God and the devil both alike. john. 8.44. Ye are of your father the devil, etc. When he speaketh a lie, he speaketh of himself, because he is a liar, and the Father of lies. Zacha. 5.4. It shall enter into the house of him that sweareth falsely by my name.  
III. To swear in common talk. Mat. 5.37. Let your communication be yea, yea, and nay, nay: for whatsoever is more than these, cometh of evil.  
FOUR To swear by that which is no God. Matth. 5.34, 35. But I say unto you, swear not at all, neither by heaven, for it is God's throne; neither by earth for it is his footstool; neither by Jerusalem, for it is the City of the great King. 1. King. 19.2. jesabel sent a messenger to Elias, saying: thus do the Gods, and so 〈◊〉 them deal with me, if I by to morrow this time, make not thy life, as is the life of every one of them. jer. 12.16. They taught my people to swear by Baal. jer. 5.7. Thy Sons forsake me, and swear by them which are no Gods.  
This place condemneth that usual swearing by the Mass, faith, and such like. Mat. 23.22. He that sweareth by heaven, sweareth by God's throne, and him that sitteth thereon.  
But for a man to swear by Christ's death, wounds blood, and other parts of his, it is most horrible and is as much, as to crucify Christ again with the jews, or account Christ's members, as God himself.  
V Blasphemy, which is a reproach against God, and the lest speech, that savoureth of contempt to his Majesty. Levit. 24.15, 16. Whosoever curseth his God, shall bear his sins. And he that blasphemeth the name of the Lord, shallbe put to death. 2. King. 19.10. So shall ye say to the King of judah: let not thy God deceive thee, in whom thou trustest, saying: jerusalem shall not be given into the hand of the King of Ashur. Aiaxi● the Tragedy, hath this blasphemous speech, that every coward may overcome, if he have God on his side: as for him, he can get the victory without God's assistance. That sly taunt of the Pope, is likewise blasphemous, wherein he calleth himself the servant of all God's servants: when as in truth, he maketh himself Lord of Lords, and God subject to his vain fantasy.  
VI Cursing our enemies: as, go with a vengeance: or, the devil go with thee: or, ourselves: as, I would I might never stir: or, as God shall judge my soul, etc. To this place we may refer the execrations of job. 3. jere. 15. chap.  
VII. To use the name of God carelessly in our common talk, as when we say, good God good Lord! O jesus! or, jesus God etc. Phil. 2, 10. At the name of jesus shall every knee bow, of things in heaven, things in earth, and things under the earth. Esay. 45.23. Every knee shall bow unto me, and every tongue shall swear by me.  
VIII. Abusing Gods creatures, as when we either deride the workmanship of God, or the manner of working: again when we abase the excellency of the work, obscure Gods gifts in our brother, or discommend such meats as God hath sent us to eat: finally, when as we in the contemplation of any of God's creatures, give not him the due praise & glory. 1. Cor. 10.31. Whether ye eat or drinker whatsoever ye do else, see that ye do all to the glory of God. Psal. 19.1. The heavens declare the glory of God, and the firmament showeth his handy work.  
IX. Lots, as when we search what must be (as they say) our fortune, by dice, bones, books, or such like. For we are not to use Lots but with great reverence: in that the disposition of them immediately cometh from the Lord, and their proper use is to decide great controversies. Pro. 16.33. The lot is cast into the lap, but the whole disposition thereof is of the Lord. Proverb. 18.18. The lot causeth contentions to cease, and maketh a partition among the mighty. For this cause the Land of Canaan was divided by Lots. josu. 14. and 15. chapters. By which also both the high priests, and the Kings were elected: as, Saul. 1. Samuel. 10. And Mathias into the place of judas Iscariot. Acts. 1.23.  
X. Superstition, which is an opinion conceived of the works of God's providence: the reason whereof, can neither be drawn out of the word of GOD, nor the whole course of nature. As for example, that it is unlucky for one in the morning to put on his shoe awry, or to put the left shoe on the right foot, to sneeze in drawing on his shoes, to have salt fall toward him, to have an hare cross him, to bleed some few drops of blood, to burn on the right ear. Again, that it is contrarily good luck to find old iron, to have drink spilt on him, for the left ear to burn, to pair our nails on some one day in the week, to dream of some certain things. The like superstition is, to surmise that beasts may be tamed by verses prayers, or the like: that the repetition of the creed or Lords prayer, can infuse into herbs, a faculty of healing diseases. Deut. 18.11. Here also is palmistry condemned, when by the inspection of the hand, our fortune is foretold.  
These and such like, albeit they have true events, yet are we not to give credence unto them: for god permitteth them to have such success, that they which see and hear such things, may be tried, and it may appear what confidence they have in God. Deut. 13.  
XI. Astrology, whether it be in casting of nativities, or making of Prognostications. This counterfeit art is nothing else, but a mere abuse of the heavens, and of the Stars. 1. The twelve houses which are the ground of all figures, are made of the feigned signs of a supposed Zodiac, in the highest spear, commonly called the first Movable. & therefore to these houses, a man can not truly ascribe any influence or virtue. 2. This art ariseth not from experience, because it never happeneth that the same position of all stars is twice together observed: and if it were, yet could there not certain ground arise from thence, in that the efficacy & influence of the stars is confusedly mixed both in the air, and the earth, as if all herbs were mingled together in one vessel. 3. This art withdraweth men's minds from the contemplation of God's providence, when as they hear, that all things fall out by the motion and disposition of the stars. 4. Stars were not ordained to foretell things to come, but to distinguish days, months, and years. Gen. 1.14. Let there be lights in the firmament of the heaven, to separate the day from the night: and let them be for signs and for seasons, and for days and for years. 5. Esay. 47.13. Thou art wearied in the multitude of thy counsels: let now the astrologers, the Star gazers, and Prognosticators, stand up and save thee from these things, that shall come upon thee. ver. 14. Behold, they shallbe as stubble: the fire shall burn them, etc. Dan. 2.2. The King commanded to call the enchanters, astrologers, sorcerers, and Chaldeans, to show the King his dreams Act. 19.19. Many of them which used curious arts, brought their books, and burned them before all men.  
XII. Popish consecration of water and salt, to restore the mind unto health, and to chase away devils. The reformed Missal. pag. 96.  
XIII. To make jests of the Scripture phrase. Esa. 66.2. I will look even to him that is poor, and of a contrite spirit, and which trembleth at my words. We have an example of such scoffing in the Tripart Hist. chap. 39 book. 6. The Heathen did grievously oppress the Christians, and inflicted sometimes upon their bodies corporal punishments. The which when Christians signified to the Emperor, he disdained to assist them, and sent them away with this scoff: you are to suffer injuries patiently, for so are you commended of your God.  
XIIII. Lightly to pass over God's judgements, which are seen in the world. Matth. 16.34. verily, verily, I say unto thee, this night before the Cock●crowe, thou shalt deny me thrice. Vers. 35. Peter say● unto him, though I should dye with thee, I will not deny thee. Luk. 13.1, 2, 3. There were certain man present, at the same season, that showed him of the Galeleans, whose blood Pilate had mingled with their own sacrifices. And jesus answered and said unto them, suppose ye that these Galeleans were greater sinners, than all the other Galeleans, because they have suffered such things? I tell you nay, but except ye amend your lives, ye shall likewise perish.  
XV. A dissolute conversation. Mat. 5.16. Let your light so shine before men, that they seeing your good works may glorify your Father which is in heaven. 2. Sam. 12.14. Because that by this deed, thou hast made the enemies of the Lord, to blaspheme, the child that is borne unto thee, shall surely die.   

The affirmitive part.  
In all things give God his due glory. 1. Cor. 10.13. To this part appertain. I. Zeal of God's glory above all things in the world beside. Numb. 25.8. When Phineas the Son of Eleazar saw it, he followed the man of Israel into the tent, and thrust them both through, to wit, the man of Israel, and the woman through her belly. Psal. 69.22. The zeal of thine house hath eaten me up, and the reproaches of the scornful have fallen upon me.  
II. To use God's titles only in serious affairs, and that withal reverence. Deut. 28.58. If thou wilt not keep and do all the words of the Law (that are written in this book) and fear this glorious and fearful Name. THE LORD THY God. Rom. 9.5. Of whom are the Fathers, and of whom, concerning the flesh, Christ came, who is God over all, blessed for ever. Amen.  
III. An holy commemoration of the creature, whereby we, in the contemplation and admiration of the dignity and excellency thereof, yield an approbation when we name it, and celebrated the praise of God, brightly shining in the same. Psalm. 64.9, 10. And all men shall see it, and declare the work of God, and they shall understand what he hath wrought: but the righteous shall be glad in the Lord and trust in him, and all that are upright of heart shall rejoice. Luk. 2.18, 19 And all they that heard it, wondered at the things that were told them of the shepherds: but Mary kept all these things and pondered them in her heart. jer. 5.22. Fear ye not me, saith the Lord? or will ye not be afraid at my presence, which have placed the sands for the bounds of the seas, by the perpetual decree, that it cannot pass it, and though the waves thereof rage, yet can they not prevail, though they roar, yet can they not pass over.  
iv An oath, in which we must regard 1. how an oath is to be taken, 2. how it is to be performed. In taking an oath, 4. circumstances must be observed.  
I. The manner and parts of an oath: the parts are in number four. 1. Confirmation of a truth. 2 Invocation of GOD alone, as a witness of the truth, and a revenger of a lie. 3 Confession that God punisheth perjury, when he is brought in as a false witness. 4. An obligation, that we will undergo the punishment at God's hand, if we perform not the condition.  
II. The form. We must swear. 1. Truly, lest we forswear. 2. justly, lest we commit impiety. 3. In judgement, for fear of rashness. jere. 4 2. Thou shalt swear the Lord liveth, in truth, in judgement, and in righteousness. Esay. 48.1. Which swear by the name of the Lord, and make mention of the God of Israel, but not in truth and righteousness, etc.  
III. The end, namely, to confirm some necessary truth in question. Heb. 6.16. Men swear by him that is greater than themselves: and an oath for confirmation, is among them an end of all strife. I call that a necessary truth, when some doubt, which must necessarily be decided, can none other way be determined then by an oath: as when God's glory, our neighbour's body and goods, or the credit of the party for whom the oath is ministered, are necessarily called into question. Rom. 1.9. God is my witness (whom I serve in my spirit in the Gospel of his Son) that without ceasing I make mention of you. 2. Cor. 1.23. I call God for a record into my soul, that to spare you, I came not as yet unto Corinth.  
FOUR The divers kinds of sorts of oaths. An oath is public, or private.  
Public, when the Magistrate, without any peril to him that sweareth, doth upon just cause exact a testimony together with an oath.  
A private oath is, which two or more take privately. This, so that it be sparingly, & warily used is lawful. For in serious affairs & matters of great importance, it be lawful in private to admit God as a judge, why should he not as well be called to witness? Again, the examples of holy men show the practice of private oaths, as not unlawful. jacob and Laban confirmed their covenant one with an other by a private oath: the like did Booz in his contract with Ruth.  
To this place may be added an asseveration, the which albeit it be like an oath, yet in deed is none: and is nothing else, but a constant assertion of our mind, interserting sometimes the name of a creature. Such was Christ's assertion, Verily, verily, I say unto you. And Paul's, I call God to record in my spirit. Where is both an oath and an asseveration. 1. Cor. 15.31. By your rejoicing which I have in jesus Christ, I die daily. 1. Sam. 20.3. In deed, as the Lord liveth, and as my soul liveth, there is but a step between me and death. And truly in such a kind of asseveration there is great equity: for albeit it be unlawful to swear by creatures, lest God's honour and power should be attributed unto them: yet thus far may we use them in an oath, as to make them pledges, and as it were cognisances of God's glory.  
The performance of an oath is on this manner. If the oath made be lawful, it must be performed, be it of much difficulty, great damage, and extorted by force. Psal. 15.4. He that sweareth to his own hindrance and changeth not, he shall devil in God's tabernacle.  
Contrarily, if a man swear, to perform things unlawful, and that by ignorance, error, or infirmity, his oath is to be recalled. For we may not add sin unto sin. 1. Sam. 25.2. And David said, in deed I have kept all in vain, that this fellow had in the wilderness, etc. ver. 22. So and more also do God unto the enemies of David: for surely I will not leave of all that he hath, by the dawning of the day, any that p●seth against the wall. ver. 33. David said, Blessed be thy counsel, and blessed be thou, which hast kept me this day from coming to shed blood, and that mine hand hath not saved me. 2. Sam. 19.23. David promiseth that Shimei should not die: but 1. King. 2.9. David saith to Solomon, Though I swore so, yet thou shalt not count him innocent, but 'cause his hoar head to go down to the grave with blood.  
V Sanctification of God's creatures & ordinances, the which is a separation of them to an holy use. Thus aught we to sanctify our meats and drinks, the works of our calling, and marriage.  
The means of this sanctification are two: God's word, and prayer. 1. Tim. 4.4. All which God hath created is good, and nothing must be rejected, if it be received with thanksgiving: for it is sanctified by the word and prayer.  
By the word we are instructed, first, whether God alloweth the use of such things or not: secondly, we learn after what holy manner, in what place, at what time, with what affection, and to what end we must use them. Heb. 11.6. Without faith it is impossible to please God. Psal. 119.24. Thy testimonies are my delight, they are my counsellors. josua 22.19.29. 1. Sam. 15.23.  
Prayer, which sanctifieth, is petition and thanksgiving.  
By petition, we obtain of God's Majesty, assistance by his grace, to make an holy use of his creatures, and ordinances. Coloss. 3.17. Whatsoever ye shall do, in word or deed, do all in the name of the Lord jesus, giving thanks to God even the father by him. 1. Sam. 17.45. Than said David to the Philistim, Thou comest to me with a sword, and with a spear, and with a shield: but I come to thee in the name of the Lord of hosts, the God of the host of Israel, whom thou hast railed upon. Mich. 4.5. We will walk in the name of the Lord our God, for ever and ever. Here may we observe prayers made upon particular occasion. 1. For a prosperous journey. Act. 21.5. When the days were ended, we departed, and went our way, and they all accompanied us with their wives and children, even out of the City: and we kneeling down on the shore, prayed, etc. 2. For a blessing upon meats at the table. joh. 6.11. Than Jesus took the bread, and when he had given thanks, he gave it to his disciples, and the disciples to them that were set down: and likewise of the fishes as much as they would. Act. 27.35. He took bread, and gave thanks to God, in presence of them all, and broke it, and began to eat. 3. For issue in childbirth. This did Anna. 1. Sam. 1.14. And Zacharie, Luke 1.13. 4. For good success in business. Genes. 24.12. Abraham's servant prayed. Thanksgiving is the magnifying of God's Name, even the father through Christ, for his grace, aid, and blessing in the lawful use of the creatures. Philip. 4.6. In all things let your requests be showed unto God, in prayer, and supplication, and giving of thanks. 1. Thess. 5.18. In all things give thanks, for this is the will of God in Christ towards you. This we may read used, 1. After meat. Deutr. 8.10. When thou hast eaten & filled thyself, thou shalt bless the Lord thy God, for the good land which he hath given thee. 2. After the loss of outward wealth. job. 1.21. And job said, Naked came I out of my mother's womb, and naked shall I return again: the Lord hath given, and the Lord hath taken away, blessed be the name of the Lord for ever more. 3. For deliverance out of servitude. Exod. 18.10. jethro said, Blessed be the Lord, who hath delivered you out of the hands of the Egyptians, and out of the hand of Pharaoh, who also hath delivered the people from under the hand of the Egyptians. 4. For children. Gen. 29.35. She conceived again and bore a son, saying, now will I praise the Lord, therefore she called his name judah. 5. For victory. 2. Sam. 22.1. And David spoke the words of this song unto the Lord, what time the Lord had delivered him out of the hands of all his enemies, and out of the hand of Saul. And he said, The Lord is my rock, and my foretresse, etc. 6. For good success in domestical affairs. Abraham's servant. Gen. 24.12. Blessed be the Lord of his master Abraham.    

Chap. 23. Of the fourth commandment.  
THe fourth commandment concerneth the Sabbath: namely, that holy time consecrated to the worship, and glorifying of God. The words are these.  
Remember the Sabbath day to keep it holy: Six days shalt thou labour, and do all thy work: but the seventh day is the Sabbath of the Lord thy God, in it thou shalt do no manner of work, thou, nor thy son, nor thy daughter, thy man servant, nor thy maid, nor thy beast, nor thy stranger that is within thy gates. For in six days the Lord made the heaven and the earth, the sea and all that in them is, and rested the seventh day, therefore the Lord blessed the seventh day, and hallowed it.  
Remember. This clause doth insinuate, that in times passed there was great neglect in the observation of the Sabbath: and would that all degrees and conditions of men should prepare themselves to sanctify the same: especially those that be governors of families, incorporations, and Cities, to whom this commandment is directed.  
To keep it holy, or, to sanctify it. To sanctify, is to sever a thing from common use, and to consecrated the same to the service of God. Here are described the two parts of this commandment: the first whereof, is rest from labour: the second, sanctification of that rest.  
Six days. These words contain a close answer to this objection. It is much to cease from our callings one whole day. The answer (together with a first reason to enforce the sanctification of the Sabbath) is in these words: it is taken from the greater to the less. If I permit thee to follow thy calling six whole days, thou mayest well, and 〈◊〉 leave one only to serve me.  
But the first is true. Therefore the second.  
The first proposition is wanting: the second, or assumption are these words, Six days, etc. The conclusion is the commandment itself.  
Here may we see, that God hath given us free liberty to work all the six days. The which freedom, no man can annihilate. Nevertheless, upon extraordinary occasions, the Church of God is permitted to separate one day or more of the seven, as need is, either to fasting, or a solemn day of rejoicing, for some benefit received. joel. 2.15.  
The seventh day. The second reason of this commandment taken from the end thereof.  

If the Sabbath were consecrated to God, & his service, we must that day abstain from our labours.  
But it was consecrated to God, and his service.  
Therefore we must then abstain from our labours.   
The assumption is in these words (the seventh day, etc.) where we must note, that God alone hath this privilege, to have a Sabbath consecrated unto him: and therefore all holy days dedicated to whatsoever either Angel or Saint, are unlawful: howsoever the Church of Rome have imposed the observation of them upon many people.  
In it thou shalt do no. This is the conclusion of the second reason, illustrated by a distribution from the causes. Thou, thy son, thy daughter, thy servant, thy cattle, thy stranger, shall cease that day from your labours.  
Any work. That is, any ordinary work of your callings, and such as may be done the day before, or left well undone till the day after. Yet for all this we are not forbidden to perform such works even on this day, as are both holy, and of present necessity.  
Such are those works, which do upon that day preserve and maintain the service and glory of God, as 1. A Sabbath days journey. Act. 1.12. Which is now to Jerusalem, containing a Sabbath days journey. 2. The kill and dressing of sacrificed beasts in the time of the law. Matt. 12.5. Have ye not read in the Law, how that on the Sabbath days, the Priests in the Temple break the Sabbath, & are blameless? 3. journeys unto the Prophets, and places appointed unto the worship of God. 2. king. 4.23. He said, Why wilt thou go to him this day? it is neither new moon, nor Sabbath day. Psal. 84.7. They go from strength to strength, till every one appear before God in Zion.  
Such also are the works of mercy, whereby the safety of life or good is procured: as that which Paul did. Act. 20.9. As Paul was long preaching, Eutichus overcome with sleep, fell down from the third fit, and was taken up dead: But Paul went down and laid himself upon him, and embraced him, saying, Trouble not yourselves, for his life is in him. v. 12. And they brought the boy alive, and they were not a little comforted. 2. To help a beast out of a pit. Luk. 14.5. Which of you shall have an ox, or an ass fallen into a pit, and will not strait way pull him out on the Sabbath day? 3. Provision of meat and drink, Matth. 12.1. jesus went through the corn on a Sabbath day, and his disciples were an hungered, and began to pluck the ears of corn and to eat. In provision, we must take heed that our cooks, and household servants break not the Sabbath. The reason of thi● framed from the lesser to the greater, out of that place. 2. Sam. 23.15. David longed and said, O th● one would give me to drink of the water of the well of bethlehem, which is by the gate. ver. 16. Than the three mighty brake into the host of the Philistines, and drew water out of the well of bethlehem that was by the gate, and took and brought it to David who would not drink thereof, but powered it for an offering unto the Lord. ver. 17. And said, O Lord be it far from me, that I should do this: is not this the blood of the men, that went in jeopardy of their lives? therefore would he not drink it. The reason standeth thus. If David would not have his servants adventure their corporal lives for his provision, nor drink the water when they had provided it: much less aught we, for our meats, to adventure the souls of our servants. 4. Watering of cattle. Matth. 12.11. The Lord answered and said, Thou hypocrite, will not any of you on the Sabbath days, lose his ox or ass out of the stable, and bring him to the water? Upon the like present necessity, Physicians, upon the Sabbath day, may take a journey to visit the diseased, Mariners their voyage, shepherds may tend their flock, and Midwives may help women with child. Mar. 2.27. The sabbath was made for●, 〈◊〉 not man for the Sabbath.  
Within thy gates. This word gate, signifieth by a figure, jurisdiction and authority. Matth. 16.18. The gates of hell shall not overcome it. Let this be a looking glass, wherein all inholders, and intertayners of strangers may look into themselves, and behold what is their duty.  
For in six days. The third reason of this commandment from the like example.  

That which I did, thou also must do,  
But I rested the seventh day and hallowed it:  
Therefore thou must do the like.   
God sanctified the Sabbath when he did consecrated it to his service; men sanctify it, when they worship God in it. In this place we are to consider the Sabbath, how far forth it is ceremonial, and how far forth moral.  
The Sabbath is ceremonial, in respect of the strict observation thereof, which was a type of the internal sanctification of the people of God, & that is, as it were, a continual resting from the work of sin. Exod. 31.13. Speak thou also unto the children of Israel, and say, Notwithstanding keep ye my Sabboths: for it is a sign between me and you in your generation, that ye may know that I the Lord do sanctify you. The same is recorded, Ezech. 20.12.  
It signified also that blessed rest of the faithful, in the kingdom of heaven. Esa. 66.23. From month to month, and from Sabbath to Sabbath shall all flesh come to worship before me, saith the Lord. Heb. 4.8, 9, 10. If jesus had given them a rest, etc.  
The Sabbath is likewise ceremonial, in that it was observed the seventh day after the creation of the world, and was then solemnized with such ceremonies. Nom. 28.9. But on the Sabbath day, ye shall offer two lambs of a year old without spot, & two tenth deals of fine flower for a meat offering, mingled with oil, and the drink offering thereof. ver. 10. This is the  offering of every Sabbath, beside the continual  offering and drink offering thereof.  
But now in the light of the Gospel, & the churches professing the same, the ceremony of the Sabbath is ceased. Coloss. 2.16. Let no man condemn you in meat and drink, or in respect of an holy day, or of the new moon, or of the Sabbath: ver. 17. which are but shadows of things to come, but the body is Christ. The observation of the Sabbath was translated by the Apostles from the seventh day, to the day following. Act. 20.7. The first day of the week, the disciples being come together to break bread, Paul preached to them. 1. Cor. 16.1.2. Concerning the gathering for the Saints, as I have ordained in the churches of Galatia, so do ye also, every first day of the week, let every one of you put aside by himself, and lay up as God hath prospered him, that then there be no gatherings when I come. This day, by reason that our Saviour did upon it rise again, is called the Lords day. Revel. 1.10. I was ravished in the spirit on the Lord's day.  
The observation of the Sabbath thus constituted by the Apostles, was nevertheless neglected of those churches which succeeded them, but after was revived & established by Christian Emperors, as a day most apt to celebrated the memory of the creation of the world, and to the serious meditation of the redemption of mankind. Leo and Anton. Edict. of holy days.  
The observation of the Sabbath is moral, in as much as it preserveth the ministery of the word, and the solemn worship of God, especially in the assemblies of the Church. And in this respect we are upon this day, as well enjoined a rest from our vocations, as the jews were. Esa. 58.13. If thou turn away thy foot from the Sabbath, from doing thy will on mine holy day, and call my Sabbath a delight, to consecrated it, as glorious to the Lord, and shalt honour him, not doing thine own ways, etc.  
Finally, it is moral, in that it freeth servants and cattle from their labours, which on other days do service unto their owners.  

The affirmative part.  
Keep holy the Sabbath day. This we do, if we cease from the works of sin, and our ordinary callings: performing those spiritual works, which are commanded in the second and third commandment.  
I. To arise early on that morning, that so we may prepare ourselves to the better sanctifying of the Sabbath ensuing. This preparation consisteth in private prayers, and taking account of our several sins. Mark 1.31. In the morning very early before day, jesus arose and went into a solitary place, and there prayed. The day following was the Sabbath, when he preached in the Synagogues. ver. 39 Exod. 32.5, 6. Aaron proclaimed, saying, To morrow shall be the holy day of the Lord. So they rose up the next day early in the morning. Eccl. ver. last. Take heed to thy feet when thou interest into the house of God.  
II. To be present at public assemblies, at ordinary hours, there to hear reverently and attentively the word preached and read, to receive the lords Supper, and publicly with the Congregation, call upon and celebrated the name of the Lord. 1. Tim. 2.1, 2, 3. Act. 20.7. 2. King. 4.22.43. Act. 13.14, 15. When they departed from Perga, they came to Antiochia, a city of Pisidia, and went into the Synagogue on the Sabbath day, and sat down. And after the lecture of the Law and Prophets, the rulers of the Synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on.  
III. When public meetings are dissolved, to spend the rest of the Sabbath in the meditation of God's word, and his creatures. Ps. 92. from the beginning to the ending. Act. 17.11. These were also more noble men, than they which were at Thessalonica, which received the word with all readiness, & searched the Scriptures daily whether those things were so. We must also exercise then the works of charity: as, to visit the sick, give alms to the needy, admonish such as fall, reconcile such as are at jar and discord amongst themselves, etc. Nehe. 8.12. Than all the people went to eat and to drink, and to sand away 〈◊〉, and to make great joy.   

The negative part.  
Pollute not the Sabbath of the Lord. This is a grievous sin. Matt. 24.20. Pray that your flight be not in winter, nor on the Sabbath day. Lament. 1.17. The adversaries saw her, and did mock at her Sabboths. Levit. 19.30. Ye shall keep my sabbaths, and reverence my sanctuary, I am the Lord. In this part are these things prohibited.  
I. The works of our calling, wherein if we do aught, it must be altogether in regard of charity, and not in regard of our own private commodity.  
II. Unnecessary journeys. Exod. 16.29. Tarry every man in his place, let no man go out of his place the seventh day. By this reason, the master of a family must that day remain at home, to sanctify the Sabbath with his household.  
III. Fairs upon the Sabbath day. Nehe. 3.19. When the gates of jerusalem began to be dark before the Sabbath, I commanded to shut the gates, and charged that they should not be opened till after the sabbath, and some of my servants set I at the gates, that there should no burden be brought in on the Sabbath day. read verse 15, 16, 17, 18.  
iv All kind of husbandry, as ploughing, sowing, reaping, mowing, bringing home harvest, and other the like. Exod. 34.21. In the seventh day shalt thou rest, both in ear-ring time, and in harvest shalt thou rest.  
V To use jests, sports, banqueting, or any other thing whatsoever, which is a means to hinder, or withdraw the mind from that serious attention, which aught to be in God's service: for if the works of our calling must not be exercised, much less these, whereby the mind is distracted as well from God's service, as the greatest labour.  
VI An external observation of the Sabbath, without an internal regard of godliness. Esay. 1.14, 15. My soul hateth your new moons, and your appointed feasts: they are a burden unto me, I am weary to bear them, And when you shall stretch forth your hands I will hide mine eyes from you, and though you make many prayers, I will not hear, for your hands are full of blood. 2. Tim. 3.5. Which have a show of godliness, but deny the force thereof, such therefore avoid.  
VII. The manifest profanation of the Sabbath, in pampering the belly, surfeiting, adultery, and other like profaneness, which is nothing else, but to celebrated a Sabbath to the devil, and not to God.    

Chap. 24. Of the fift Commandment.  
HItherto we have spoken of the commandments of the first table: now followeth the second table, which concerneth the love of our neighbour. Rom. 13.9. Thou shalt not commit adultery, thou shalt not kill, thou shalt not steal, thou shalt not bear false witness, thou shalt not covet: and if there be any other commandment, it is briefly comprehended in this saying, namely, thou shalt love thy neighbour as thyself.  
Our neighbour is every one, which is of our own flesh. Esay. 58.7. When thou seast the naked, cover him, and hide not thyself from thine own flesh.  
The manner of loving, is so to love our neighbour as ourselves, to wit, truly and sincerely: when as contrarily, the true manner of loving God, is to love God without measure.  
The second table containeth six commandments: whereof the first, and, in the order of the ten commandments, the fift, concerneth the preservation of the dignity and excellency of our neighbour.  
The words are these.  
Honour thy father and thy mother, that they may prolong thy days in the land, which the Lord thy God giveth thee.  
Honour. This word, by the figure, signifieth all that duty, whereby our neighbour's dignity is preserved, but especially our superiors. This dignity proceedeth of this, that every man beareth in him some part of the image of God, if we respect the outward order and decency, which is observed in the church and common wealth. In the Magistrate, there is a certain image of the power and glory of God. Dan. 2.37. O king, thou art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. Hence is it, that magistrates are called gods. Psal. 82.1. In an old man, is the similitude of the eternity of God: in a father, the likeness of his fatherhood. Matth. 23.9. And call no man your father upon the earth: for there is but one, your Father which is in heaven. In a man, is the image of God's providence and authority: for a man aught not to cover his head, because he is the image of the glory of God: but the woman is the glory of her husband. Finally, in a learned man, is the likeness of the knowledge and wisdom of God. Now therefore, that person, in whom even the lest title of the image of God appeareth, is to be honoured and reverenced.  
Thy father. By a figure we must here understand, all those that are our superiors: as parents, magistrates, ministers, our Elders, and those that do excel us to any gifts whatsoever. The Kings of Gerar were called Abimelech. Gen. 20.2. Gen. 45.8. God hath made me a father unto Pharaoh, and Lord over all his house. 1. Corinth. 4.15. For though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ jesus I have begotten you. 2. Kings. 5.13. But his servants came, and spoke unto him, and said, Father, if the Prophet had commanded thee a great thing, wouldst thou not have done it? 2. King. 2.12. And Elisha saw it, and he cried, my father, my father, my father, the chariot of Israel, and the horsemen thereof.  
And thy mother. This is added, lest we should despise our mothers, because of their infirmities. Prou. ●3. 22. Obey thy father, which hath begotten thee, and despise not thy mother when she is old.  
Here we are put in mind to perform due honour to our stepmothers and fathers in Law, as if they were our proper and natural parents. Ruth. 3.1. and 5. Afterward Naomi her mother in law said unto her, my daughter, shall not I seek rest for thee, that thou mayest prospero? and she answered her, all that thou biddest me, I will do. Exod. 18.17. But Moses Father in law said unto him, the thing which thou dost, is not well. 19 Hear now my voice, I will give thee counsel, and God shall be with thee. 24. So Moses obeyed the voice of his Father in law, and did all that he had said. Micah. 7.6. For the Son revileth the Father, the daughter riseth up against her mother, the daughter in law against her mother in law.  
That they may prolong. Parents are said to prolong the lives of their Children, because they are Gods instruments, whereby their children's lives are prolonged: for oftentimes the name of the action is attributed to the instrument, wherewith the action is wrought. Luk. 16.9. Make you friends with the riches of iniquity, that when ye shall want, they may receive you into everlasting habitations. 1. Tim. 4.16. For in doing so, thou shalt both save thyself, and them that hear me.  
But parents do prolong the lives of their Children in commanding them to walk in the ways of the Lord, by exercising justice and judgement. Gene. 18.19. For being become godly, they have the promise both of this life, and the life to come. 1. Tim. 4.8.  
Further, they effect the same thing by their prayers made in the behalf of their children. Hereby it plainly appeareth, that the usual custom of children saluting their parents, to ask their blessing, is no light or vain thing.  
Moreover, in these words, the reason to move us to the obedience of this commandment, is drawn from the end: which reason is also a promise, yet a special promise. Ephesians 6.2. Honour thy father and thy mother, which is the first commandment with promise, (I say, special) because the promise of the second Commandment is general, and belongeth to all the rest of the commandments.  
And God promiseth long life not absolutely, but so far as it is a blessing. Ephe. 6.3. That it may be well with thee, and that thou mayst live long on earth: for we must think that long life is not always a blessing, but that sometime it is better to die than to live. Isay. 57.1. The righteous perisheth, and no man considereth it in heart: and merciful men are taken away, and no man understandeth that the righteous is taken away from the evil to come.  
But if at any time the Lord giveth a short life to obedient children, he rewardeth them again with eternal life in heaven, and so the promise faileth not, but changeth for the better.  

The affirmative part.  

Preserve the dignity of thy neighbour.  
Under this part is commanded.   
first. Reverence towards all our superiors: the actions whereof, are: reverently to rise up before any man which passeth by us. Levit, 19, 32. Rise up before the horehead, and honour the person of the old man, and dread thy God: I am the Lord. To meet him that cometh towards us. Gene. 18.2. And he lifted up his eyes, and looked: and lo, three men stood by him, and when he saw them he ran to meet them from the tent door. 1. Kings 2.19. When Bethsheba came to speak to King Solomon, the King rose to meet her, and bowed himself unto her. To bow the knee. Mar. 10.17. And when he was gone out of the way, there came one running and kneeled to him. Genesis 18.2. He ran to meet them, and bowed himself to the ground. To stand by those that sit down. Genesis. 18.8. And he took Butter, and milk, and the calf that he had prepared, and set before them, and stood himself by them under the tree, and they did eat. Exodus, 18.13. Now on the morrow, when Moses sat to judge the people, the people, stood about Moses from Morning unto Even. To give the chiefest seat. 1. Kings. 2.19. And he sat down on his throne, and he caused a seat to be set for the King's mother, and she sat at his right hand. Luke 14.7, 8, 9 He spoke also a parable to the guests, when he marked how they chose out the chief rooms, and said unto them, When thou shalt be bidden of any man to a wedding, set not thyself down in the chiefest place, lest a more honourable man than thou be bidden of him, and he that bade both him and thee, come and say to thee, give this man room, and thou then begin with shame to take the lowest room. Genesis. 43.33. So they sat before him, the eldest according to his age, and the youngest according to his youth, and the men marveled among themselves.  
To let our superiors speak before us. job. 32.7, 7, 17. To keep silence in courts and judgement places, until we be bidden to speak. Acts 24.10. Than Paul, after that the governor had beckoned unto him that he should speak answered. To use titles, when we talk with men, which import reverence. 1. Peter. 3.6. As Sarah obeyed Abraham, and called him Lord: whose daughters ye are, whiles ye do well. Mark. 10.17. Good Master, what shall I do, 〈◊〉 may possess eternal life? 20. Than he answered, and said unto him, Master, all these things have I observed from my youth up. 1. Samuel. 1.14, 15. And Eli said unto her, how long wilt thou be drunken? Put away thy drunkenness from thee: then Hannah answered, and said, nay my Lord, but I am a woman troubled in spirit: I have drunk neither wine nor strong drink.  
Secondly, towards those that are our superiors in authority: and first, obedience to their commandments. Rom. 13.1. Let every soul be subject to the higher powers.  
We are to be admonished to obedience, because every higher power is the ordinance of God, and the obedience which we perform to them, God accepteth it as though it were done to himself and to Christ. Rom. 13.2. Whosoever therefore resisteth the power, resisteth the ordinance of God, and they that resist shall receive to themselves judgement. Coloss. 3.23. And whatsoever ye do, do it heartily, as unto the Lord, and not unto men. ver, 24. Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ. Obedience is to be performed to our superiors with diligence and faithfulness. Gen. 24.2. Abraham said unto his eldest servant of his house, which had the rule over all that he had: put now thy hand under my thigh, and I will make thee swear by the Lord God of heaven, and God of the earth, that thou shalt not take a wise unto my son of the daughters of the Canaanites, amongst whom I devil. 10. So the servant took ten Camels of his master, and departed. 12. And he said, O Lord God of my master Abraham, I beseech thee, sand me good speed this day, and show mercy unto my master Abraham. 33. Afterward the meat was set before him, but he said, I will not eat until I have said my message: and Laban said, speak on. 56. But he said, hinder me not, seeing the Lord hath prospered my journey: sand me away that I may go to my master. Gene. 31.38. This twenty years have I been with thee, thine ewes and thy goats have not cast their young, and the rams of thy flock have I not eaten. 39 Whatsoever was torn of beasts, I brought it not unto thee, but made it good myself: of mine hand didst thou require it, were it stolen by day, or stolen by night. 40. I was in the day consumed with heat, and with frost in the night, and my sleep departed from mine eyes.  
Furthermore, we must yield obedience to our superiors: yea, although they be cruel and wicked, but not in wickedness. 1. Pet. 2.18. Servants, be subject to your masters with all fear, not only to the good and courteous, but also to the froward. Acts 4.19. Whether it be right in the sight of God, to obey you rather than God, judge ye.  
2. Subjection in suffering the punishments inflicted by our superiors. Gen. 16.6. Than Abraham said to Sarai. Behold, thy maid is in thine hand, do with her as it pleaseth thee: then Sarai dealt roughly with her: wherefore she fled from her. 9 Than the Angel of the Lord said unto her, return unto thy dame, and humble thyself under her hands.  
And although the punishment should be unjust, yet must we suffer it, until we can get some lawful remedy for the same. 1. Peter 2.19. For it is thank worthy, if a man for conscience toward God endure grief, suffering wrongfully. 20. For what praise is it, if when ye be buffeted for your faults, ye take it patiently? but and if, when ye do well, ye suffer wrong, and take it patiently, this is acceptable to God.  
III. Thankfulness in our prayers. 1. Timothy 2.1, 2. I exhort ye therefore, that first of all, supplications, prayers, intercessions, and giving of thanks be made for all men, for Kings, and for all that are in authority, that we may lead a quiet and a peaceable life, in all godliness, and honesty. 1. Tim. 5.17. Elders that rule well, are worthy of double honour. Genesis 45.9. Haste you, and go up to my father, and tell him, thus saith thy Son joseph, God hath made me Lord over all Egypt, come down to me, tarry not, 10. and then shnll devil in the land of Goshen. 11. Also I will nourish thee there, for yet remain five years of famine, lest thou perish through poverty, thou & thy household, and all that thou hast.  
thirdly, towards those that excel us in gifts, our duty is to acknowledge the same gifts, and speak of them to their praise. 1. Corinthians. 22, 23.  
fourthly, toward all our equals, to think reverently of them Phillippians. 2.3. Let nothing be done through contention, or vain glory, but in meekness of mind, let every man esteem other better than himself.  
In giving honour, to go one before another, and not in receiving it. Romans. 12.10. In giving honour, go one before another. Ephesians. 5.21. Submitting yourselves one to another in the fear of God. To salute one another with holy signs, whereby may appear the love, which we have one to another in Christ. 1, Pet. 5.14. Greet ye one another with the kiss of love. Romans. 16.16. Salute one another with an holy kiss. Exodus. 18.7. And Moses went out to meet his Father in Law, and did obeisance, and kissed him. Ruth. 2.4. And behold, Boaz came from Bethlehem, and said unto the reapers, the Lord be with you, and they ansqered him, the Lord bless thee.  
fifthly, the duties of all superiors towards their inferiors, to yield to them in good matters, as to their brethren. Deutronomi. 17.20. That his heart be not lifted up above his brethren, and that he turn not from the commandment, to the right hand, or the leaf. job. 31.13. If I did contemn the judgement of my servant, and of my maid. 2. Kings 5, 13. But his servants came and spoke unto him, and said. 14. Than he went down, and washed himself seven times in Iorden, etc. To shine before their inferiors by an example of a blameless life. Titus 2.2. That the elder men be sober, honest, discreet, sound in the faith, 〈◊〉 love, & in patience. 3. The elder women likewise, that they be in such behavoiur as becometh holiness, not false accusers, not given to much wine, but teachers of honest things. 1. Peter. 5.3. Not as though ye were Lords over God's heritage, but that ye may be ensam● to the flock. Philippians 4.9. To show forth gravity joined with dignity, by their countenance gesture, deeds and words. Titus. 2.3, 4, 5, 6, 7. job. 29.8. The young men saw me and hid themselves, the aged arose, and stood up.  
Sixtly, towards inferiors in obedience, that is, toward their subjects. I. To rule them in the Lord, that they do not offend. 1. Pet. 2.13. Submit yourselves unto all manner ordinance of man, for the Lords sake, whether it be unto Kings as unto superiors, 14. Or unto governors, as unto them that are sent of the King, for the punishment of evil doers, and for the praise of them that do well. Deut. 17.19. And it shall be with him, (namely, the book of the law) and he shall read therein all the days of his life, that he may learn to fear the Lord his God, and to keep all the words of this Law, and those ordinances to do them. Col. 4.1. Ye masters do unto your servants, that which is just and equal: knowing that ye also have a master in heaven. II. To provide such things as shallbe to the good of their subjects, whether they belong to the body or to the soul. Rom. 13.4. For he is the minister of God for thy wealth. Isay. 49.23. And Kings shall be thy nursing Fathers, and Queens shall be thy nurses. Psal. 132.1. Lord remember David with all his troubles. 2. Who swore unto the Lord, and vowed unto the mighty God of jaakob, saying: 3. I will c● enter into the tabernackle of mine house, nor come upon my pallet or bed. 4. Nor suffer mine eyes to sleep, nor mine eye lids to slumber. 5. Until I find out a place for the Lord, an habitation for the mighty God of jaakob. III. To punish their faults, the lighter by rebuking, the greater by correction, that is by inflicting real or bodily punishment.  
There is an holy manner of punishing the guilty, whereunto is required. I. After diligent & wise examination being had, to be assured of the crime committed. II. To show forth of God's word, the offence of the sin: that the conscience of the offender may be touched. III. It is convenient to defer or omit the punishment, if thereby any hope of amendment may appear. Eccle. 7.23. Give not thy heart also to all the words that men speak, lest thou do hear thy servant cursing thee. 24. For oftentimes also thine heart knoweth, that thou likewise hast cursed others. 1. Sam. 10.27. But the wickedmen said, How shall he save us? so they despised him, and brought him no presents: but he held his t●ng. FOUR To inflict deserved punishment, not in his own name, but in God's Name, adding the same holily and reverently. Josh. 7.19. Than joshua said unto Achan, my son. I beseech thee, give glory to the Lord God of Israel, and make confession unto him, and show me now what thou hast done, hide it not from me. 20. And Achan answered joshua, and said, Indeed I have sinned against the Lord God of Israel, and thus, and thus have I done. 25. And joshua said, in as much as thou hast troubled us, the Lord shall trouble thee this day: and all Israel threw stones at him, and burned them with fire, and stoned them with stones. V and lastly, when thou punishest, aim at this one only thing, that the evil may be purged and amended, and that the offender by sorrowing for his sin, may unfeignedly repent for the same. Pro. 20.30. The blewnes of the wound serveth to purge the evil, and the stripes within the bowels of the belly.  
Seventhly, and lastly, there is a certain duty of a man to be performed toward himself, which is, that a man should preserve and maintain with modesty, the dignity & worthiness, which is inherent in his own person. Phil. 4.8. Furthermore, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things pertain to love, whatsoever things are of good report, if there be any virtue, or if there be any praise, think on these things.   

The negative part.  
Diminish not the excellency or dignity, which is in the person of thy neighbour. Hither are referred these sins.  
First, against our superiors. I. unreverent behaviour and contempt of them. The actions hereof, are, deriding our superiors. Gen. 9.22. And when Have the father of canaan saw the nakedness of his Father, he told his two brethren without. Pro. 30, 17. The eye that mocketh his Father, and despiseth the instruction of his mother, let the Ravens of the valley pick it out, and the young Eagles eat it. To speak evil of, or revile our superiors. Exod. 21.17. And he that curseth his father or his mother, shall dye the death.  
II. Disobedience, whereby we contemn their just commandments. Rom. 1.30. Disobedient to parents. 2. Tim. 3.3. No striker, but gentle, no fighter. The actions hereof, are, to make contracts of marriage, without the counsel and consent of the parents. Gene. 6. ●. Than the sons of God saw the daughters of men that they were fair, and they took them wives of all that they liked. Genesis. 28.8, 9 And Esau seeing that the daughters of Canaan displeased Izh●k his Father, than went Esau to Ishmael, and took unto the wives which he had, Mahalath the daughter of Ishmael, Abraham's son. the sister of Nabaioth, to be his wife. The eye service of servants. Coloss. 3, 22. Servants, be obedient to them that are your masters, according to the, 〈◊〉 in all things: not in eye service, as men please, but in singleness of h●rt, fearing God. Ephesians 6.6. Not with service to the eye, as men please Answering again when they are reprehended. Titus. 2.9. Let servants be subject to their masters, and please them in all things, not answering again. deceitfulness & wasting their master's goods. Titus. 2.10. Neither pickers, but that they show all good faithfulness. To flee from the power of their superior. Gen. 16.6. Than Sarah dealt roughly with her, wherefore she fled from her. To resist the lawful authority of their superiors. 1, Pet. 2.20. To obey them in things unlawful. Act. 4.19. To extol themselves above their betters: this is the sin of Antichrist. 2. Thes. 2.3, 4. Which (man of sin) exalteth himself against all that is called God. lastly, the freedom of the Papists, whereby they free children from the government of their parents: and subjects from the authority of their Princes: so that they make it lawful for them to pretend and procure their death. 1. Samuel. 26.8, 9 Than said Abishai to David, God hath closed thine enemy into thine hand this day, now therefore, I pray thee, let me smite him once with a spear to the earth, and I will not smite him again: and David said to Abishai, destroy him not, for who can say his hand on the Lords anointed, and be guiltless.  
III. Ingratitude and want of a loving affection towards parents. Mat. 15.5, 6. But ye say, whosoever shall say to Father or mother, By the gift that is offered by me, thou mayst have profit, though he honour not his Father, or his mother, shallbe free. 1. Tim. 5.4.  
Secondly, we offend against our equals, in preferring ourselves before them, in talking or in sitting down. Mat. 20.20. Than came unto him the mother of Zebedeus children, with her Sons, worshipping him, and desiring a certain thing of him. 21. And he said, What wouldst thou? and she said unto him, Grant, that these my two sons may sit, the one at thy right hand, and the other at thy left hand in thy kingdom. 24. And when the other ten heard this, they disdained at the 2. brethren.  
Thirdly, toward our inferiors. I. Through negligence in governing them, and providing for their good estate. Hag. 1.4. Is it time for yourselves to devil in your sieled houses, and this house lie waste? Dan, 3.28. This condemneth those mothers, which put forth their children to be nursed, having both sufficient strength & store of milk themselves to nurse them. 1. Tim. 5.10. If she have nourished her children. II. By too much gentleness and lenity, in correcting them. 1. King. 1.5. Than Adorij●th the son of Haggith exalted himself, saying: I will be King. Ver. 6. And his father would not displease him from his childhood, to say, why hast thou done so? 1. Sam. 2.22. So Eli was very old, and heard all that his sons did unto all Israel, and how they lay with the women that assembled at the door of the Tabernacle of the congregation. ver. 23. And he said unto them why do ye such things? for of all this people I hear evil reports of you. ver. 24. Do no more my sons: for it is no good report that I hear, namely, that ye make the Lords people to trespass. Ver. 25. Notwithstanding, they obeyed not the voice of their father, because the Lord would slay them. 3. By overmuch cruelty and threatenings. Ephe. 6.4. And ye fathers, provoke not your children to wrath. ver. 9 And ye masters do the same things unto them, putting away threatenings.  
Fourthly and lastly, a man offendeth against himself, when through his naughty behaviour, he doth obscure, and almost extinguish those gifts which God hath given him. Mat. 25.2.16. Or contrarily, when he is too wise in his own conceit. Rom. 12.3. For I say, through the grace that is given unto me, to every one that is among you, that no man presume to understand, above that which is meet to understand.    

Chap. 25. Concerning the sixth Commandment.  
THou shalt not kill.  

The resolution.  
Kill. The part is here set for the whole, by a Synecdoche: for killing signifieth any kind of endamaging the person of our neighbour.  
The equity of this commandment appeareth by this, that man was created after the likeness of God. Gen. 9.6. He that sheddeth man's blood, by man shall his blood be shed: for in the image of God hath he made man. Again all men are the same flesh. Esay 58.7. When thou seest the naked, cover him, and hide not thy face from thine own flesh.  
Neither aught we to be ignorant of this also, that it is unlawful for any private person, not called to that duty, to kill another, but a public officer may that is, if he be warranted by a calling. So did Moses. Exod. 2.12. And he looked round about, and when he saw no man, he slew the Egyptian, and hide him in the sand. Act. 7.25. For he supposed his brethren would have understood, that God by his hand should give them deliverance. And Phinchas. Nom. 25.8. And he followed the man of Israel into the tent, and thrust them both through (to wit, the man of Israel, and the woman) through her belly: so the plague ceased from the children of Israel. ver, 11. Phinchas the son of Eliazar, hath turned mine anger away from the children of Jsrael, while he was zealous for my sake among them: therefore I have not consumed the children in my jealousy. And Eliiah. 1. King. 18.40. And Elijah said unto them, take the Prophets of Baal, let not a man of them escape: and they took them, and Elijah brought them to the brook of Kishan, and slew them there. And soldiers in battles, waged upon just causes. 2. Chron. 20.15. Fear ye not, neither be afraid of this great multitude, for the battle is not yours, but Gods.   

The Negative part.  
Thou shalt neither hurt, nor hinder, either thine own or thy neighbour's life. The sins then that are referred to this part, are such, as are committed against our neighbour, or ourselves.  
Against our neighbour, are these following, I. In heart, as 1, Hatred against him. 1. john 3.15. Who so hateth his brother, is a manslayer. 2. Unadvised anger. Mat. 5.22. I say unto you, whosoever is angry with his brother unadvisedly, is in danger of judgement. 3. Envy. Romans. 1.29. Full of anger, murder, contention. 4. Grudges. ja. 3.14. If ye have bitter envying, & strife in your hearts, rejoice not. 5. Want of compassion, and sorrow at our neighbour's calamities. Amos. 6.5, 6. They sing to the sound of the viol, etc. but no man is sorry for the affliction of Joseph. 6. frowardness, when we will not be reconciled to our neighbour. Romans. 1.30. Such as can never be appeased, unmerciful. 7. Desire of revenge. Psal. 5.6. The Lord will aborre the bloody man and deceitful.  
II. In words, 1. Bitterness in speaking. Pro. 12.18 There is that speaketh words like the pricking of a sword: but the tongue of wise men, is health. 2. Reproaches and railing: which is a casting of a man's sins in his teeth which he hath committed, or an objecting unto him, some inherent infirmities. Mat. 5.22. Whosoever saith unto his brother Raca, shallbe worthy to be punished by the counsel: and whosoever shall say fool, shall be worthy to be punished with hell fire. 2. Sam. 6.16. As the Ark of the Lord came into the city of David, Michal Sauls daughter looked through a window, and saw king David leap & dance before the Lord, & she despised him in her heart. v. 20, and Michal the daughter of Saul came out to meet David, and said, O how glorious was the King of Jsraell this day, which was uncovered to day in the eyes of the maidens of his servants, as a fool uncovereth himself. 3. Contentions, when two or more strive in speech one with an other, for any kind of superiority. 4. Brauling in any conference. 5. Crying, which is an unseemly elevation of the voice against ones adversary. Gal. 5.19. The works of the flesh are manifest, which are, ver. 20. Emulations, wrath, contentions, seditions. Ephe. 4.31. Let all bitterness, and anger, and wrath, crying, and evil speaking, be put away from you, with all maliciousness. ver. 32. Be ye courteous one to another. Gen. 16.11. He (uz. Ishmael) shall be a wild man, his hand shallbe against every man, and every man's hand against him. 6. Complaints to every one of such as offer us injuries. jam. 5.9. Grudge not one against an other brethren, lest ye be condemned.  
III. In countenance, and gesture, all such signs, as evidently decipher the malicious affections lurking in the heart. Genesis 4.5, 6. His countenance fell down: And the Lord said unto Cain, why art thou so wrath? Matth. 27.39. They that passed by, railed on him, nodding their heads.  
Hence is it, that derision is termed persecution. Gen. 21.9. Sarai saw the Son of Hagar the Egyptian, mocking, etc. Galat. 4.29. He that was borne after the flesh, persecuted him, that was borne after the spirit.  
IV In deeds. 1. To fight with, or to beat our neighbour, and to maim his body Levit. 24.19, 20. If any man cause any blemish in his neighbour: as he hath done, so shall it be done to him: Breach for breach, eye for eye, tooth for tooth. 2. to procure any way ●e death of our neighbour, whether it be by the sword, famine, or poison. Gen. 4.8. Cain rose up against his brother, and slew him. 3. To exercise tyrannous cruelty in inflicting punishments. Deut. 25.3. Forty stripes shall he 'cause him to have, & not past, lest of he should exceed, and beat him above that with many stripes, thy brother should appear despised in thy sight. 2. Cor. 11.24. Of the Jews I received five times forty stripes save one. To use any of God's creatures hardly. Prou. 12.10. A righteous man regardeth the life of his beast, but the mercies of the wicked are cruel. Deut. 22.6. If thou find a birds nest in the way, in any tree, or on the ground, whether they be young or eggs, and the dam sitting upon the young, or upon the eggs, thou shalt not take the dam with the young, but shalt in any wise let the dam go, and take the young to thee, that thou mayest prospero and prolong thy days. 5. To take occasion by our neighbour's infirmities, to use him discourteously, & to make him our laughing stock, or taunting recreation. Levit. 19.14. Thou shalt not curse the deaf, nor put a stumbling block before the blind. 2. King. 2.23. Little children came out of the city, and mocked him, and said unto him, come up thou bald head, come up thou bald head. 6. To injury the impotent, feeble, poor, strangers, fatherless, or widows. Exod. 22.21, 22. Thou shalt not do injury to a stranger, neither oppress him: for ye were strangers in the land of Egypt. Ye shall not trouble any widow or fatherless child. ver. 25. Thou shall not be an usurer unto the poor. We then injury these. 1. If we pay not the labourer his hire. Deutr. 24.14. Thou shalt not oppress an hired servant that is nee● & poor, neither of thy brethren, nor of the stranger that is within thy gates. v. 15. Thou shalt give him his hire for his day: neither shall the sun go down upon it: for he is poor, and therewith sustaineth his life: lest he cry against thee to the Lord, and it be sin unto thee. 2. If thou restore not the pledge of the poor. Exo. 22.26, 27. If thou take thy neighbour's raiment to pledge, thou shalt restore it unto him before the sun go down: for that is his garment only, and his covering for his skin. 3. If we withdraw corn from the poor. Proverb. 11.26. He that withdraweth the corn, the people will curse him: but blessing shall be upon the head of him that selleth corn.  
Again, this law is as well transgressed by not killing, when the law chargeth to kill, and by pardoning the punishment due unto murder, as by killing when we should not. Nomb. 35.16. If one smite another with an instrument of iron that he die, he is a murderer, and the murderer shall die the death. ver. 33. The land can not be cleansed of the blood that is ●ed therein, but by the blood of him that shed it.  
By this place also are combats of two men hand to hand, for deciding of controversies, utterly unlawful. 1. Because they are not equal means ordained of God, to determine, controversies. 2. In that it falleth out in such combats, that he is conqueror before man, who indeed is guilty before God.  
This also condemneth popish sanctuaries, and places of privilege: as Churches, and the like, wherein murderers shelter and shrowded themselves from the danger of the law. For God expressly commandeth (Exod. 21.14.) that such an one shall be taken from his Altar, that he may die. And joab. 1. King. 2.24. Touching the horns of the altar, was slain in the Temple.  
Hitherto in like sort belongeth such things as concern the soul of our neighbour. 1. To be a scandal or offence to the soul of our neighbour, either in life or doctrine. Matth. 18.7. Woe be to the world because of offences: it is necessary that offences should come, but woe be to them by whom they do come.  
2. To minister occasions of strife and discord. The which we then do, 1. When we can not be brought to remit somewhat of our own right. 2. When we return snappish, and crooked answers. 3. When we interpret every thing amiss, and take them in the worst part. 1. Sam. 25. Nabal is his name, & folly is with him. 2. Sam. 10.3. And the Princes of the children of Ammon said to Hanun their Lord. Thinkest thou that David doth honour thy father, that he hath sent comforters to thee? hath not David rather sent his servants unto thee, to search the city, to spy it out, and to overthrow it? Wherhfore Hanun took David's servants, & shaved off the half of their beards, and cut off their garments in the middle, even to their buttocks, and sent them away.  
3. The ministers sin against their neighbours, is this, not to preach the word of God to their charge, that they thereby might be instructed in the ways of life. Prou. 29.18. Where there is no vision the people decay, but he that keepeth the Law is blessed. Esa. 56.10. Their watchmen are all blind, they have no knowledge, they are all dumb dogs, they can not bark: they lie and sleep, and delight in sleeping. And these greedy dogs can never have enough: and these shepherds they can not understand: for they all look to their own way, every one for his advantage, and for his own purpose. Ezech. 3.18. When I shall say to the wicked, thou shalt surely die, and thou givest him not warning, the same wicked man shall die in his iniquity, but his blood will I require at thy hands.  
And not only not to preach at all, but to preach negligently, is utterly condemned. jerem. 48.10. Cursed be he that doth the work of the Lord negligently. Revel. 3.16. Because thou art lukewarm, and neither hate nor cold: it will come to pass that I shall spew thee out of my mouth. This reproveth non residency of ministers, which is an ordinary absence of the minister from his charge: namely, from that particular congregation committed unto him. Esa. 62.6. I have set watchmen upon thy walls, O jerusalem, which all the day and all the night continually shall not cease: ye that are mindful of the Lord keep not silence, and give him no rest, till he repair, and until he set up jerusalem, the praise of the world. Act. 20.28, 29, 30, 31. Take heed therefore unto yourselves, and to all the flock whereof the holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. For I know this, that after my departing, shall grievous wolves enter in among you, not sparing the flock. Moreover, of yourselves shall men arise, speaking perverse things to draw disciples after them. Therefore watch, and remember, that by the space of three years, I ceased not to warn every one night and day with tears. 1. Pet. 5.2, 3. Feed the flock of God, which dependeth upon you, caring for it, not by constraint but willingly: not for filthy lucre, but of a ready mind: Not as though ye were Lords over God's heritage, but that ye may be ensamples to the flock. The Council of Antioch. the 17. Canon. If any Bishop be by imposition of hands inducted into a charge, and appointed to govern a people, and he neglect to take upon him that office, but delayeth to go unto the congregation allotted unto him: such an one shall be prohibited from the lords table, till he be enforced to attend upon that charge, or at the lest, somewhat be determined by a complete assembly of the ministers of that province. The Council of Sardice the 14. Canon. We remember that our brethren in a former assembly decreed, that if any lay man remaining three Sabboths or Lords days, that is, three weeks, in a city, did not in the same city frequent the Church assemblies, he should be excommunicated▪ If then such things are not allowable in lay men, much less in ministers, for whom it is neither lawful nor convenient, without urgent necessity, to be absent from his parish Church longer than the time above mentioned. To this decree there was not one non placet, but every one said, It liketh us well. The Council held at Constantinople, in the 24. Canon decreed that Ministers aught not to have their substitutes, or vt●ars, but in their own persons, with fear and cheerfulness, perform all such duties as are required of them in the service of God. The Canon law doth conclude the same thing, dist. 36. Canon siquis vult. debent in desinenter, etc. The Bishops (saith that Canon) ●ught to be contenually resident in God's tabernacle, that they may learn somewhat of God, and the people of them, whilst they read often and meditate upon God's word. Again, in the Canons entitled Pontifices, and siquis in clero. Episcopos, qui dominici gregis suscipiunt curam, etc. The Bishops which take upon them to feed God's flock, aught not to departed from their duty, lest they lose that excellent talon which God hath bestowed upon them, but rather strive with that one talon, to get three more talents. And in the 80. Canon of those which are termed the Canons of the Apostles, there is an express mandate, that such, whether Bishop, or Senior, who attendeth not upon their office, in the Church, shall forthwith be removed from that place. The Calced, Council, can. 10. Let no man be ordained minister of two Churches, in two several cities, but let him remain in that, unto which he was first called. And if for vain glory, he shall afterward go to a greater congregation, let him immediately be recalled to his first charge, and in that only exercise his ministry. But if one he called to another charge, let him simply give over the forever, and have no interest in the same, etc. For this thing, look to the decrees of Damasus, and the Council of Trent, section 7. can. 8.  
There are, notwithstanding the former testimonies, some cases, wherein it is permitted to the minister, that he may be absent. I. Sickness, the Council of Mentz, 25. canon. If a Bishop be not at home, or be sick, or upon some exigent, can no● present at his parish, let him procure one, who, upon Sabboths and festival days, will preach unto his charge. Augustine testifieth, epist. 138. that he was absent on the like occasion.  
II. Allowance of the Church, to be absent for a time upon some necessary and public commodity of the same. Coloss. 1.7. Epaphras is their minister, but chap. 4.12. he being absent saluteth them. And Ambrose though he were Bishop of Milan, yet went he twice Ambassador into France 1, to make agreement betwixt Maximus, and Valentinian. Ambrose 5. book, and 27. epist. to Valentinian the Emperor.  
III. If by reason of persecution he be enforced to flee, and see no hope to procure the safety of his people. This made Cyprian to be absent from Carthage, as he testifieth in his Epistles.  
Thus much concerning sins against our neighbour. Now followeth such sins, as a man committeth against his own person, as when a man doth hurt, kill, and endanger himself. Mat. 16.24. If any man will follow me, let him deny himself, take up his cross and follow me. Matth. 4.6. He said unto him, If thou be the Son of God, cast thyself down headlong, for it is written, he shall gi●e his Angel's charge over thee, and with then hands they shall lift thee up, lest at any time thou shouldest dash thy foot against a stone. ver. 7. jesus said unto him, it is written again, Thou shalt not tempt the Lord thy God.   

The affirmative part.  
Thou shalt preserve the life of thy neighbour. Hitherto may we refer these duties.  
I. Such as appertain to the person of our neighbour, and concern, first his welfare both of body and mind: as to rejoice with them that rejoice. Rom. 12.15. Mark. 10.20. Than he answered and said unto him, All these things I have observed from my youth. And jesus be held him, and loved him. Secondly his miseries, to be grieved with him for them. Rom. 12.15. Mourn with those that mourn. Esay. 24.16. And I said, My leanness, my leanness, woe is me: the transgressors have grievously offended. Psal. 119.136. Mine ●esgush out with water, because men observe not thy Law. Again, we must help him as much as in us lieth. job. 29.15. I was as an eye to the blind, and a foot to the lame. 2. Corinth. 8.3. To their power, yea beyond their power, they were willing. And that we do, we must do speedily. Prou. 3.28. Say not to thy neighbour, go, and come again to morrow, and I will give thee, if thou now have it. Levit. 19.17. Thou shalt plainly rebuke thy neighbour, and not suffer him to sin.  
Thirdly, concerning such injuries as he offereth unto thee: 1. Thou shalt not be angry against him, upon a small occasion. Nomb. 12.3. Moses was a week man above all that lived upon the earth. Prou. 9.11. The discretion of a man deferreth his anger, and his glory is to pass by an offence. 2. Thou must be slow to wrath, and never angry, but for a most just cause. Mark 3.5. Than he looked round about on them angrily, mourning also for the hardness of their hearts. Prou. 14.29. He that is slow to wrath, is of great wisdom: but he that is of an hasty mind, exalteth folly. 3. Thine anger must be but for a while. Eph. 4.26. Be angry and sin not, let not the sun go down upon thy wrath. 4. Forgive freely an injury, and revenge it not. Eph. 4.32. Be ye courteous one to another, and tender hearted, forgiving one an other, even as God for Christ's sake forgave you.  
Fourthly, his wants and infirmities. 1. Avoid occasions whereby they may be stirred & laid open. Gen. 13.8. Than said Abraham to Lot, Let there be no strife, I pray thee, between thee & me, neither between thy herded men and mine: for we are brethren. ver. 9 Is not the whole land before thee? departed, I pray thee, from me: If thou wilt take the left hand, I will take the right, or if thou go to the right hand, I will take the left. Gen. 27.44. And tarry with him a while until thy brother's fierceness be assuaged. ver. 45. And till thy brother's wrath turn away from thee, and he forget the things which thou hast done to him. 2. Departed sometimes from thine own right. Mat. 17.25, 26. What thinkest thou, Simon? of whom do the Kings of the earth take tribute, or poll money? of their children, or of strangers? Potes said unto him, Of strangers. Than said jesus unto him, Than are the children free. v. 27. Nevertheless, lest we should offend than, go to the sea, & cast in an angle, and take the first fish that cometh up, & when thou hast opened his mouth, thou shalt found a piece of twenty p●ice: that take and give it unto them for me & thee. 3. To appease anger kindled: which is done. 1. by o●uercomming evil with goodness. Rom. 12.21. Be not overcome of evil: but overcome evil with goodness. 2. By following after peace. 1. Pet. 3.11. Decline from evil, and do good, seek peace, and follow after it. 3. By courteous answers. Pro. 15.1. A soft answer putteth away wrath: but grievous words stir up anger. 1. Sam. 1.14. Eli said unto her, How long wilt thou be drunken? put away thy drunkenness from thee. v. 15. Than Hannah answered, & said, Nay my lord, but I am a woman troubled in spirit, I have drunk neither wine nor strong drink, but have powered out my soul before the lord Philemon v. 15. It may be, that he therefore departed for a season, that thou shouldest receive him for ever. 4. By overpassing some wants and infirmities in men's words, and deeds. Prou. 19.11. It is a man's honour to pass by infirmities. 5. By covering them with silence. 1. Pet. 4.8. Above all things have fervent love amongst you, for love covereth a multitude of sins. Prou. 17.9. He that covereth transgression, seeketh love: but he that repeateth a matter, separateth the Prince. 6. By taking every thing (if it be possible) in the best part. 1. Cor. 13.5. Love thinketh none evil.  
This showeth the lawfulness of truces, covenants, & other agreements concerning peace, being made to avoid injuries, maintain ancient bounds, procure security in traffic, possessions, & journeys, set pensions, commons for cattle, liberties of hunting, fishing or fouling, and getting fuel, or other necessaries, for public commodities, if there be no unlawful conditions annexed unto the same. And we may make this covenant not only with Christians, but for the maintenance of peace, with infidels also. For that which is godly to be performed, is no less godly to be promised. But it is a note of true godliness, to be as much as may be, at peace with all men. Therefore to promise' peace by covenant is very godly. We may see the experience of this in the lives of holy men. Gen. 21.22. At that same time Abimelech and Pichol his chief captain, spoke unto Abraham, saying, God is with thee in all that thou dost. v. 23. Now therefore swear unto me here by God, that thou wilt not hurt me, nor my children, nor my children's children,, etc. ver. 24. Than Abraham said, I will swear. v. 27. Than Abraham took sheep & beeves, and gave them unto Abimeclech: and they two made a covenant. Gen. 31.44. Now therefore come and let us make a covenant, I and thou, which may be a witness between me and thee. ver. 45. Than took jaakob a stone, and set it up as a pillar, etc. v. 51. Laban said to jaakob, Behold this heap, and behold the pillar, which I have set between me and thee. vers. 53. The God of Abraham, and the gods of Nahor, and the God of their father be judge between us: But jaakob swore by the fear of his father Izhak.  
II. Concerning his body, we are to regard it alive and dead. Being alive, we aught if need be, 1. to minister unto it food and raiment. Matth. 25.41, 42. Departed from me ye cursed into everlasting fire which is prepared for the devil and his angels. For I was an hungered and ye gave me no meat, I thirsted and ye gave me no drink etc. vers. 45. In as much as ye did it not to one of the lest of these, ye did it not to me. 2. To lend our helping hand, when our neighbours body is in any danger. 1. joh. 3.16. Hereby we perceived love, that he laid down his life for us, therefore also aught we to lay down our lives for the brethren. v. 17.  
When a man is dead, we aught to commit the dead corpse to the grave, as may appear by these arguments. 1. The instinct of Nature itself. 2. The examples of the patriarchs, and other holy personages. Abraham buried Sarah. Gen. 23.19. jaakob is buried by his sons. Gen. 50.12. Steven by religious and devout men. Act. 8.2. 3. The Lords own approbation of burial, in that he numbereth it amongst his benefits. For the want thereof is a curse. jer. 22.19. He (viz. jehoiakim) shall be buried as an ass is buried, even drawn and cast forth without the gates of Jerusalem. Therefore rather than Moses should be unburied, the Lord himself did bury him. Deut. 34.5, 6. Moses the servant of the Lord died in the land of Moab, according to the word of the Lord. And be buried him in a valley, in the land of Moab, over against Beth-●oor, but no man knoweth of his sepulchre unto this day. 4. There is no dead carcase so loathsome as a man is, the which both argueth the necessity of burial, and how ugly we are in the sight of God, by reason of sin. 5. The body must rise again out of the earth, that it may be made a perpetual mansion house for the soul to devil in. 6. The bodies of the faithful are the temples of the holy Ghost, and therefore must rise again to glory. 7. Burial is a testimony of the love, and reverence we bear to the deceased.  
A funeral aught to be solemnized after an honest, and civil manner: namely, agreeable to the nature, and credit as well of those which remain alive, as them which are dead. Concerning the living, they must see that 1. Their mourning be moderate, and such, as may well express their affection and love to the party departed. joh. 11.34. He said, Where have ye laid him? they answered, Lord, come and see. ver. 35. Than jesus wept. And (ver. 36.) the Jews said, Behold how he loved him. 3. They must avoid superstition, and not surmise that funeral ceremonies are available to the dead. Such are the tites of the Church of Rome; as to be buried in a Church, especially under the altar, and in a Friars cool. 3. They aught to take heed of superfluous pomp, and solemnities. For of all ostentations of pride, that is most foolish, to be boasting of a loathsome and a deformed corpse. Esa. 22.15, 16. Thus saith the Lord God of hosts, Go, get thee to that treasurer, to Shebnah the steward of the house, & say, what hast thou to do here? and whom hast thou here? that thou shouldest hear how thee out a sepulchre, as he that howeth out his sepulchre in an high place, or that graveth 〈◊〉 habitation for himself in a rock.  
To this commandment belongeth these duties. 1. Before the vintage or harvest, we aught to permit any man, for the repressing of hunger, to gather grapes, or pluck off the ears of come in the field. Deut. 23. ●4, 25. When thou comest into thy neighbour's vineyard, than thou mayest eat grapes at thy pleasure, as much as thou wilt: but thou shalt put none in thy vessel. When thou comest into thy neighbour's corn, thou mayest pluck the ears with thine hand, but thou shalt not move a sickle to thy neighbour's corn. Mat. 12.1. jesus went on the Sabbath day through the corn, and his disciples were an hungered, and began to pluke the ears of the corn and to eat, etc. 2. In the vintage, and time of harvest, we aught neither to leave the trees naked of grapes, nor rake up after the reaping, ears of corn: but leave the after gatherings for the poor. Levit. 23.22. When you reap the harvest of your land, thou shalt not rid clean the corners of thy field, when thou reapest: neither shalt thou make any after gathering of thine Harvest, but shalt leave them unto the poor, and to the stranger: I am the Lord your God. Ruth. 2.8. Go to none other field to gather, neither go from hence: but abide here by my maidens. v. 7. So she gleaned in the field until evening.  
III. Concerning the soul of our neighbour. 1. We must seek all means to win him to the profession of Christian religion. 1. Cor. 10.33. I please all men in all things, not seeking mine own profit, but the profit of many, that they might be saved. Heb. 10.24. Let us consider one another, to provoke unto love and to good works. 2. We must live amongst men without offence. 1. Cor. 10.32. Give no offence neither to the jews, nor to the Grecians, nor to the Church of God. 1. Cor. 8.13. If meat offend my brother, I will eat no flesh whole the world standeth, that I may not offend my brother. 3. The light of our good life must be, as a lantern, to direct the ways of our neighbour. Act. 24.14. This I confess unto thee, that after the way (which they call heresy) so worship I the God of my fathers, believing all things which are written in the Law and the Prophets, 15. And have hope toward God, that the resurrection of the dead, which themselves look for also, shallbe both of just and unjust. 16. And herein I endeavour myself to have always a clear conscience toward God, and toward men. 4. If our neighbour offend, we are to admonish him. 1. Thess. 5.14. We desire you, brethren, admonish them that are unruly: comfort the feeble minded: bear with the weak: be patiented towards all men. 5. If our neighbour run the ways of God's commandments (as David speaketh) we aught to encourage him in the same.  
FOUR We may refer such things unto this commandment, as appertain to the peculiar preservation of every several man's life. 1. Recreation, which is an exercise joined with the fear of God, conversant in things indifferent, for the preservation of bodily strength, and confirmation of the mind in holiness. Eccl. 2.2. I said of laughter, thou art mad: and of joy, what is this that thou dost? Esa. 5.12. The harp, viol, timbrel, and pipe, and wine, are in their feasts: but they regard not the work of the Lord, neither consider the work of his hands. 1. Corin. 10.7. Neither be ye idolaters, as were some of them, as it is written: The people sat down to eat and drink, & rose up to play. Luk. 6.25. We be to you that laugh: for ye shall wail & weep. Deu. 12.7. There ye shall eat before the lord your god, & ye shall rejoice in all that ye put your hand unto, both ye & your households, because the lord thy god hath blessed thee. To this end hath the word of God permitted shooting. 1. Sam. 1.18. He bade them teach the children of judah to shoot, as it is written in the book of jasher. And musical consort. Nehe. 7.6, 7. Besides their servants & maids, which were seven thousand, three hundredth, & seven & thirty: they had two hundredth & five & forty singing men, & singing women. And putting forth of riddles. jud. 14.12. Samson said unto them, I will now put forth a riddle unto you: and if you can declare it me within 7. dates of the feast, and found is out, I will give you thirty sheets, & thirty change of garments. 13. And they answered him, Put forth thy riddle that we may hear it. 14. And he said unto them, out of the eater came meat, and out of the strong came sweetness: and they could not in three days expound the riddle. And hunting of wild beasts. Cant. 2.15. Take us the foxes, the ●ile foxes which destroy the vines, for our vines have small grapes. Lastly, the searching out of contemplation of the works of God. 1. King. 4.33. And he spoke of trees from the cedar tree that is in Lebanon, even unto the hyssop that springeth out of the wall be spoke also of beasts, & of fowls, & of creeping things, and of fishes. TWO Physic, the use whereof is holy, if before the receipt of it, a man crave remission of his sins, & repose his confidence only upon God, not upon the means. Matth 9.2. And lo, they brought unto him a man sick of the palsy, bring on a bed. And jesus seeing their faith, said unto the sick of the palsy, Son be of good comfort, thy sins are forgiven thee. 6. Than he said to the sick of the palsy, arise, take up thy bed and walk to thine house: joh. 5.5. A certain man was there, which had been diseased eight & thirty years. 8. Jesus said unto him, take up thy bed and walk. 14. After that jesus found him in the Temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto thee. 2. Chro. 16.12. And Asa in the nine and thirtieth year of his reign was diseased in his feet, and his disease was extreme: yet he sought not the Lord in his disease, but to the physicians. III. Avoiding of an injury, offered by some private person: this, if it be against an unruly and unstaid adversary, and the defence be faultless, is very lawful, and is so far from a private revenge, that it is to be accounted a just defence. The defence is then faultless, when a man doth so assault his adversary, as that he neither purposeth his own revenge, or his enemy's hurt, but only his alone safety from that unminent danger.    

Chap. 26. Of the seventh Commandment.  
THe seventh commandment showeth how we may preserve the chastity of ourselves, and of our neighbour. The words are these.  
Thou shalt not commit adultery.  

The resolution.  
Adultery. To commit adultery, signifieth as much, as to do any thing, what way soever, whereby the chastity of ourselves, or our neighbours may be stained. Mat. 5.28.   

The negative part.  
Thou shalt no way either hurt or hinder thy neighbour's chastity.  
In this part are prohibited.  
I. The lust of the heart, or the evil concupiscence of the flesh. Mar. 5.28. I say unto you, whosoever looketh on a woman to lust after her, he hath already committed adultery with her in his heart. Coloss. 3.5. Mortify your members which are on earth: fornication, uncleanness, the inordinate affection, evil concupiscence.  
II. Burning in the flesh, which is an inward fervency of lust, whereby the godly motions of the heart are hindered, overwhelmed, and as it were with contrary fire, burnt up. 1. Cor. 7.9. If they cannot abstain, let them marry, for it is better to marry then to burn.  
III. Strange pleasures about generation, prohibited in the word of God: the which are many.  
1. With beasts. Levit. 18.23. Thou shalt not be with any beast, to be defiled therewith, neither shall any woman stand before a beast, to lie down thereto, for it is an abomination.  
2. With the devil, as witches do, by their own confession. For why should not a spirit as well have society with a witch, as to eat meat.  
3. With one of the same sex. Levit. 18.22. Thou shalt not lie with the male, as one lieth with a woman, for it is abomination. This is a sin, which they commit, whom God hath given over to a reprobate sense. Rom. 1.26. For this cause God gave them up to vile affections: for even their women did change their natural use, into that which is against nature. v. 27. And the men left the natural use of the women, and burned in their lusts one toward another, & man with man wrought filthiness: It was the sin of Sodom, Genesis. 19 where it was so common, that to this day it is termed Sodomy.  
4. With such as be within the degrees of consangumitie or affinity, prohibited in the word of god. Levit. 18.6. None shall come near to any of the kindred of his flesh, to uncover her shame: I am the Lord.  
5. With unmarried persons. This sin is termed fornication. Deut. 22.28. If any man find amaid that is not betrothed, and take her and lie with her, and they be found, v. 29. Than the man that laid with her, shall give unto the maid's father fifty shekels of silver, & she shall be his wife, because he hath humbled her, he can not put her away all his life. 1. Cor. 10.8. Neither let us commit fornication, as some of them committed fornication, and fell in one day one and twenty thousand.  
6. With those, whereof one is married, or at the least betrothed. This sin is called adultery, and God hath inflicted by his word, the same punishment upon them, which commit this sin, after they be betrothed, as he doth upon such as are already married. Deut. 22.22. If a man be found lying with a woman married to a man, than they shall dye even both twain: to wit, the man that lay with the wife, and the wife: so thou shalt put away evil from Jsrael. v. 23. If am aid be betrothed to an husband, and a man find her in the town and lie with her. ver. 24. Than shall he bring them both unto the gate of the same city, and shall stone them to death with stones. This is a marvelous great sin, as may appear, in that it is the punishment of idolatry. Rom. 1.23. They turned the glory of the uncorruptible God, to the similitude of the image of a corruptible man, etc. Ver. 24. Wherhfore God gave them up unto their hearts lusts, unto uncleanness. Yea, this sin is more heinous than theft. Pro. 6.30. Men do not despise a thief, when he stealeth to satisfy his soul when he is hungry: ver. 32. But he that committeth adultery with a woman, is destitute of understanding: he that doth it, destroyeth his own soul. Again, the adulterer breaketh the covenant of marriage, which is God's covenant. Proverbs 2.17. Which forsaketh the guide of her youth, and forgetteth the covenant of her God. Adulterers dishonest their own bodies. 1. Corinth. 6.18. Flee fornication, every sin that a man doth, is without the body, but he that committeth fornication, sinneth against his own body. And bereave their neighbours of a great and unrecoverable benefit: namely, of chastity. As for the children, which are begotten in this sort, they are shut out from that pre-eminence, which they otherwise might obtain in the congregation. Deut. ●3. 2. A bastard shall not enter into the congregation of the Lord: even to his tenth generation shall he not enter into the congregagation of the Lord. He maketh his family a stews, as appeareth in David, whose adultery was punished by Absaloms' lying with his Father's concubines. 2. Samuel 16.21. Achitophel said to Absolom, G● to thy Father's concubines, which he hath left to keep, the house. job. 31.9. If mine heart have been deceived by a woman, or if I have laid wait at the door of my neighbour: let my wife grinned unto another man: and let other men bow down upon her. Man's posterity feeleth the smart of this sin. job. 31.12. This (adultery) is a fire that shall devour to destruction, and which shall root out all mine increase. To conclude, though this sin be committed never so closely, yet God will reveal it. Nomb. 5. from the 12. verse to the 23. And it usually hath one of these two, as companions: namely, dullness of heart, or a marvelous horror of conscience. Hose. Chap 4. ver. 11. Whoredom, and wine, take away their heart.  
As for the patriarchs Polygamy, or marrying of many wives, albeit it cannot be defended, yet it may be excused, either because it served to the enlarging of the number of mankind, when there were but few: or at the lest, to the propagation of the Church of God.  
7. With man and wife. They abuse their liberty, if they know each other so long as the woman is in her flowers. Ezek. 22.10. In thee have they discocovered their Father's shame, in thee have they vexed her that was polluted in her flowers. Levit. 18.19. Thou shalt not go unto a woman to uncover her shame, as long as she is put apart for her disease. Ezek. 8.6. If a man hath not lain with a menstruous woman. Again, they fin if they live together intemperately. Ambros. lib. de Philos. which Augustine citeth, lib. 2. contra julian, saith, that he committeth adultery with his wife, who in the use of wedlock hath neither regard of seemelynes nor honesty. Hierome in his 1. book contra julianum, saith. A wise man aught to love his wife in judgement, not in affection. He will not give the bridle unto headstrong pleasure, nor headily company with his wife. Nothing (saith he) is more shameless, than to make a strumpet of his wife. 8. Nocturnal pollutions, which arise of immoderate diet, or unchaste cogitations, going before in the day. Deut 23.10. Onans sin Gen. 38.8. was not much unlike these.  
FOUR Effeminate wantonness, whereby occasions are sought to stir up lust. Gal. 5.19. The works of the flesh are manifest, which are adultery, fornication, uncleanness, wantonness. Of this kind are 1. Eyes full of adultery. 2. Peter 2.14. Having eyes full of adultery, and that cannot cease to sin. 2. Idleness. 2. Samuel 11.2. When it was evening tide, David arose out of his bed, and walked upon the roof of the king's palace, and from the roof he saw a woman washing herself: and the woman was very beautiful to look upon. Verse 3. And David sent and inquired what woman it was, and one said, Is not this Bethsheba the daughter of Eliam, wife to Vriah the Hittite? Than David sent messengers, and took her away: and she came unto him, and he lay with her. 3. Riotous and lascivious attire. 1. Timothy 2.9. The women shall array themselves in comely apparel, with shamefastness and modesty, not with broidered hair, or gold, or pearls, or costly apparel, but (as becometh women that profess the fear of God) with good works. Esay. 3.16. Because the daughters of Zion a●●hantye, and walk with stretched out necks, and with wandering eyes, walking and mincing as they go, and making a tinkling with their feet. v. 17. Therefore shall the Lord make the heads of the daughters of Zion bald, and the Lord shall discover the secret parts. v. 18. in that day shall the Lord take away the ornament of the slippers, and the cawls, and the round tires. ver, 19 The sweet balls, and the bracelets, and the bonnets. v. 20. The tires of the head, and the slops and the headbands, and the tablets, & the earrings, 21. the rings & the mufflers. v. 22. The costly apparel and the veils, and the wimples, & the crisping pins, 23. and the glasses, and the fine linen, and the hoods and the lawns. And no marvel if the Prophet be so sharp against excessive & wanton apparel: for this is 1. a lavish and prodigal wasting of the benefits of God, which might well be employed upon better uses. 2. It is a testimony, and as it were the cognisance or ensign of pride, whereby a man would have himself in greater reputation, than another. 3. It is a note of great idleness and slothfulness. For commonly such as bestow much time in tricking and trimming themselves up, do quite neglect other business, and of all things cannot away with pains. 4. It argueth levity, in devising every day some new fashion, or imitating that, which others devise. 5. It maketh a confusion of such degrees and callings, as God hath ordained, when as men of inferior degree and calling, cannot be, by their attire, discearned from men of higher estate. 4. Fullness of Bread and meat, which provoke lust. Exechi. 16.45. This was the iniquity of thy sister Sodom, pride, fullness of broad, and idleness was in her, & in her daughters. Luk. 16.19. There was a certain rich man which was clothed in purple and fine linen, and fared well and delicately every day. Rom. 13.13. Walk honest lie, as in the day, not in gluttony and drunkenness, neither in chambering & wantonness. 5. Corrupt, dishonest, and unseemly talk. 1. Corinth. 15.33. Err not, evil talk corrupteth good manners. Such are vain love songs, ballads, interludes, & amorous books. This is the thing we are carefully to shun, in the reading of Poets, yet so, as mariners do in navigation, who forsake not the sea, but decline, and fly from the rocks. 6. Lascivious representations of love matters, in plays and comedies. Ephes. 5.3, 4. Fornication, and all uncleanness, let it not once be named among you, as it becometh Saints, neither filthiness, nor foolish talking, neither jesting, which are things not comely. 7. Undecent and unseemly pictures. 1. Thes. 5.22. Abstain from all appearance of evil. 8. Lascivious dancing of man and woman together. Mar. 6.22. The daughter of the same Herodias came in & danced, and pleased Herod, etc. 9 Company with effeminate persons. Prover. 7.25. Let not thine heart decline to her ways: wander thou not in her paths.  
V To appoint some light or slight punishment, for adultery, such as that Romish Synagogue doth. For this is nothing else, but to open a gap for other lewd persons, to run headlong into the like impiety.   

The Affirmative part.  
Thou shalt preserve the chastity of thy neighbour; Chastity is the purity of soul and body, as much as belongeth to generation. The mind is chaste; when it is free, or at the lest, freed from fleshly concupiscence. The body is chaste, when it putteth not in execution, the concupiscences of the flesh. 1. Thessaloni. 4.3. This is the will of God, even your sanctification, and that ye should abstain from fornication. vers. 4. That every one of you should know, how to possess his vessel in holiness and honour. ver. 5. And not in the lust of concupiscence, even as the Gentiles, which know not God. 1. Corinth. 7.34. The unmarried woman careth for the things of the Lord, that she may be holy both in body and spirit.  
There are two especial virtues, which preserve chastity. Modesty, and Sobriety: Modesty, is a virtue which keepeth in each work an holy decorum, or comeliness: and it is seen, 1. In the countenance and eyes, namely, when they neither express, nor excite the concupiscence of the heart. job. 31.1. I made a covenant with mine eyes, why then should I think on a maid? Gene. 24.64. Rebekah lift up her eyes, and when she saw Izhak, she lighted down from the camel. ver. 65. So she took a veil, and covered her face. Proverb. 7.13. She caught him, and kissed him, and with an impudent face, said unto him, etc. In words: when a man's talk is decent, in speaking of such things, which through our sins, we cannot but be ashamed of. Genesis 4.1. Than Adam knew Hevah his wife: who, etc. Psal. 51.1. A Psalm of David, when the Prophet Nathan came unto him, after he bad g● in to Bethsheba. Esay. 7.28. In that day shall the Lord shave with a refer that is bired, even by them beyond the river, by the king of As●, the head and the hear of the feet, and it shall consume the heard. judg. 3.24. When he was gone out, his servants came: who seeing that the doors of the parlar were shut, they said, Surely he covereth his feet, (that is, he doth his easement) in his summer chamber. Again, a man's talk must be little and submiss. Matth. 12.19. Behold my servant whom I have chosen, he shall not strive nor cry, neither shall any man hear his voice in the streets. Pro. 10.19. In many words there cannot want iniquity: but he that refraineth his lips, is wise. And it is a note of a strumpet to be a giglot, and loud tongued. proverbs 7.11. She is babbling and loud. In apparel we must observe an holy comeliness. Titus. 2.3. The elder woman must be of such behaviour as becometh holiness. Holy comeliness, is that which expresseth to the eye the sincerity, that is, godliness, temperance, and gravity either of man or woman. This decency will more plainly appear, if we consider the ends of apparel, which are in number five. 1. Necessity, to the end that our bodies must be defenced against the extremity of parching heat, and pinching cold. 2. Honesty, that that deformity of our naked bodies might be covered, which immediately followed the transgression of our first parents. 3. Commodity, whereby men, as their calling, work, and trade of life is different, so do they apparel themselves: and hence it is, that some apparel is more decent for certain estates of men, than other. 4. Frugality, when a man's attire is proportionable to his ability and calling. 5. Distinction of persons, as of s●xe, ages, offices, times and actions. For a man hath his set attire, a woman hers, a young man appareled on this fashion, and an old man on that. And therefore it is unseemly for a man to put on a woman's apparel, or a woman the man's. deuteronomy. 22.5. The woman shall not wear that which pertaineth to the man, neither shall a man put on woman's raiment: for all that do● so, are an abomination to the Lord thy God.  
To set down precisely out of God's word, what apparel is decent, is very hard: wherefore in this case the judgement and practice of modest, grave, and sincere men, in every particular estate, is most to be followed, and men must rather keep much within the bounds of measure, then to step one foot without the precincts thereof. 4. Concerning the purging of excrements of nature, care must be had, that they be cast forth into some separate and close place, and there also covered. Deutr. 23.14. Thou shalt have a place without the host, whether thou shalt resort. ver. 13. And thou shalt have a paddle among thy weapons, and when thou wouldst sit down without, thou shalt dig therewith, and returning, thou shalt cover thine excrements. 14. For the Lord thy God walketh in the mids of the camp to deliver thee: therefore thine host shall be holy, that he see no filthy things in thee, and turn away from thee. 1. Samu, 24.5. And he came to the shepcoats by the way, where there was a cave, and Saul went in to cover his feet.  
Sobriety is a virtue, which concerneth the usage of our diet in holiness. For the better observation thereof, these rules may serve. 1. The chiefest at the banquet, let him consecrated the meats to God by saying grace. 1. Samuel 9.13. The people will not eat, till he (that is, Samuel) came, because he will bless the sacrifice: and then eat they, that be bidden to the feast. Mark. 6.39. He commanded them to make them all sit down by companies, upon the green grass, etc. Verse 14. And he took the five Loaves and two Fishes, and looked up to heaven, and gave thanks. Act. 27.35. When he had thus said, he (that is, Paul) gave God thanks in the presence of them all, and when he had broken bread he began to eat. 2. It is lawful to furnish a Table with store of dishes, not only for necessity, but also for the good entertainment of a friend, and for delight. Luke. 5.29. Levy made him (that is, jesus) a great feast in his own house, where there was a great company of Publicans, and of other that sat at table with him. Psalm. 104.15. He giveth wine that maketh glad the heart of man, and oil to make the face shine, and bread that strengtheneth man's heart. john. 12.2. There they made him a supper, & Martha served, but Lazarus was one of them that sat at table with him. Verse. 3. Than took Marie a pound of ointment of spikenard, very costly, and anointed jesus feet. III. Choose the lower room at a banquet, and rather than be troublesome, sit as the master of the feast assigneth thee. Luke. 14.7. He spoke a parable to the guests, when he marked how they chose out the chief rooms, and said. ver. 8. When thou shalt be bidden of any man to a wedding, set not thyself down in the chiefest place, lest a more honourable man than thou be bidden of him. Verse. 9 And he that bade both him and thee, come and say, Give this man room. Vers. 10. But go and sit down in the lowest room, that when he that bade thee cometh, he may say unto thee, Friend sit up higher. Proverb. 25.5. Stand not in the place of great men, etc. III. Man must eat at due times, not at unseasonable hours. Ecclesiastes 10.16. Woe to thee, O Land, when thy Princes eat in the morning. ver. 17. Blessed art thou O Land, when thy princes eat in time. V Man must eat and drink moderately, so that the body may receive strength thereby, and the soul be more fresh and lively, to perform the actions of Godliness. Luke. 21.34. Take heed to yourselves, lest at any time your hearts be oppressed with surfeiting and drunkenness. Prou. 23.24. To whom is woe, etc. Even to them that tarry long at wine, to them that go and seek mixed wine. ver. 3. Look not thou upon the wine when it is read, and when it showeth his colour in the Cup, and goeth down pleasantly, etc. Pro. 25.16. If thou hast found honey, eat that is sufficient for thee, lest thou be over full and vomit. Pro. 31.4. It is not for Kings to drink wine, nor for Princes strong drink. ver. 5. Lest he drink and forget the decree, and change the judgement of all the children of affliction. VI We must then especially regard these things, when we eat at great men's tables. Pro. 23.1. When thou sittest to eat with a ruler, consider diligently what is before thee. Verse 2. Put the Knife to thy throat, if thou be a man given to thine appetite. Verse 3. Be not desirous of his dainty meat: for it is a deceivable meat. VII. Godly mirth at meat is tolerable. Acts. 2.46. They did eat their meat together with gladness and singleness of heart. VIII. Table talk (according as occasion of talk is offered) must be such as may edify. Such was Christ's talk at the pharisees table. Luke. 14. from the 1. verse to the 16. verse. IX. See that after the banquet ended, the broken meat be not lost, but reserved. john. 6.12. When they were satisfied, he said unto his disciples, gather up the broken meat which remaineeh, that nothing be lost. X. At a feast leave some what. Ruth. 2.14. She did eat and was sufficed, and left thereof.  
Chastity is double: one of single life, another in wedlock. They that are single must I with great care keep their affections, and bodies in holiness. Psalm. 119.9. How shall a young man purge his ways! by directing the same after thy word., 1. john. 2.13. I writ unto you, fathers, because ye have known him, that is from the beginning. I writ unto you young men, because ye have overcome that wicked one. ver. 14. I writ unto babes, because ye have known the Father. Eccles. 12.1. Remember thy Creator, in the days of thy youth, whiles the evil days come not, nor the years approach, wherein thou shalt say, I have no pleasure in them. II. They must fast often. 1. Cor. 9.27. I beat down my body, and bring it into subjection, lest by any means, after I have preached to others, I myself should be reproved. III. They must take heed they burn not in lust: for, 1. Cor. 7.9. It is better to marry then to burn.  
Chastity in wedlock, is when the holy and pure use of wedlock is observed. Heb. 13.4. Marriage is honourable among all and the bed undefiled: but wh●rm●ngers and adulterers God will judge. To preserve purity in wedlock, the cautions are profitable.  
I. Contracts must be in the Lord, and with the faithful only. Mala 2.11. judah hath transgressed, and an abhommation is committed in Israel, and in Jerusalem: for Judah hath defiled the holiness of the Lord, which he loved, and hath married the daughter of a strange God. 1. Cor. 7.39. If her husband be dead s● is as liberty to marry with whom she will, only in the Lord, 2. Both parties must separate themselves in the time of a woman's disease and at appointed fasts, E●ech. 18.6. 1. Cor. 7.5. Defraud not one another, except it be with consent for a time, that you may give your sel● to fasting and prayer, and again come together, that Satan tempt you not for your incontinency. III. Wedlock must be used rather to suppress, then to satisfy that corrupt concupiscence of the flesh, and especially to enlarge the church of God, Rom. 13.14. Put on the Lord jesus Christ, and take not care of the flesh, to satisfy the lusts thereof. FOUR It must be used with prayer and thanksgiving, 1. Tim. 4.3, 4.    

Chap. 27. Of the eight Commandment.  
THis Commandment concerneth the preservation of our neighbour's goods. The words are these. Thou shalt not steal.  

The resolution.  
Steal. To steal, is properly to conny any thing closely from another. Gen. 31.20. Ja●kob stole away the h●rt of L● Ar●. In this place it signifieth generally to wish, 〈◊〉 which is another man's, to get it by mind, and any way to impair his wealth.   

The negative par●.  
Thou shalt neither be ●ing to preserve, nor 〈◊〉 to hinder or heart thy neighbour's goods. In this place these sins are forbidden.  
I. Inordinate living, whether it be in no set calling, or idly, wherein by neglecting their duties, such persons misspend their time, goods, and revenues. 2. Thes. ●. 11. We hear that there are some among you, which walk inordinar●lye, and work not as all, but are busy bodies Gene. 3.19. In the sweat of thy br●s shalt thou 〈◊〉 thy bread, till thou return to the earth. 1. Tim. 5.8. If there be any th● provideth not for his own, especially for the● of his household, he denieth the ●th, and is worse t● an In●.  
II. Unjust dealing, the which is either in heart, or deed. Unjust dealing in heart is named covetousness. Mat. 15.19. Out of the heart come evil thoughts, murders, adulteries, fornications, thefts, etc. Covetousness is idolatry. Ephe. 3.5. We know that no covetous person, which is an idolater, shall enter into the kingdom of Christ and of God. Yea, it is the very root of all evil. 1. Timothy. 6.9. The love of money is the root of all evil, which whilst some lusted after, they erred from the faith, and pierced themselves through with ma●●w●.  
Vn●st dealing indeed, is in b●g●ining, or out of bargaining. Unjust dealing in bargaining, 〈◊〉 many branches. 1. Thess. 4.6. Let no 〈◊〉 oppress●, or deceive his neighbour ●n a bargain, for God is the ●ger of all such things. I. To fell, or bargain for that which is not saleable. Of this kind, 1. Is the gift of the holy Ghost, which cannot be bought with money. Act. 8.18. When Simon saw, that through laying on of the Apostles hands, the holy Ghost was given, he offered them money, 19 Saying, give me also thee power, that on whom soever I lay the hands, he may re● the holy Ghost. 20. Than Peter said unto him, thy money perish with thee, because thou thinkest that the gift of God way be obtained w● money. 2. Church goods are not saleable. Therefore it is not to be allowed, for men to cell or alienate them from the Church. Prou. 20.25. It is destruction for a man to de● that which is sanctified, and after the vows to inquire. Malach. 3.8. Church goods are the possession of the Lord. 3. Whatsoever is unprofitable either to the Church, or common weal, must not be sold.  
II. All coloured forgery and deceit in bargaining Luke ●9. 8. Zache● stood ●h, and said ●ot● the Lord, Behold, Lord, the half of my goods I give to the poor: and if I have taken aught fr●m many ma● by forged ca●lation, I restore it four ●de. This deceit is used, I when men cell that, which is counterfeit, for good: as copper for gold, and mingle any ways bad with good, making show only of the good. Amos. 8.4, 5, 6. Hear this, ye that swallow by the poor, saying, when will the new month be gone, etc. that we may fallen the refuse of the wheat. II. When m●n falsify measures and weights. Deut, 25.13. Thou shalt not have in thy bag two manner of weights, a great and a small. 14. But thou shalt have a right 〈◊〉 a just weight: a perfit, and a just measure shalt thou have. Levit. 13.35. Ye shall not do unjustly in judgement, in line, in weight, or in measure. 36. Ye shall have just balances, true weights, a true Epha, and a true Him. Amos 8.4. Hear this, ye that say, when will the Sabbath be gone, that we may cell corn, and make the Epha small, and the shekel great, and falsify the weights by deceit.  
III. When the buyer concealeth the goodness of the thing, or the seller the faults of it, & blindfoldeth the truth with sergeant speeches. Mat. 7.12. Whatsoever ye would that men should do unto you, even so do to the● for this is the Law and the Prophets. Pro. 20.14. It is nought, it is nought, saith the buyer: but when he is gone apart, he boasteth.  
FOUR When in buying & selling the people are oppressed. And this is. 1. When the just price of things is raised. For in bargaining, it is not lawful to purse one penny, without the giving of a pennyworth. 2. Sale upon a set day, which is, when day is given, that the price may be the dearer. For what is this, I pray you, but to cell time, and to take more of our neighbour, then right. 3. To engross, which is to buy up all of one commodity into thine own hands, that when no other hath any of the same, thou mayest cell it at thine own price. 4. To become bankrupt, that thou mayest be enriched by the damages, and goods of other men. 5. Not to restore that, which was lent to one, pledged to him, or found by him. Ezech. 18.7. Neither hath oppressed any, but hath restored the pledge to his debtors he that hath spoiled none by violence, etc. 6. To delay any kind of restitution, from one day to an other. Prou. 3.28. Say not to thy neighbour, Departed, and come again, to morrow I will pay you, when thou mayest do it then. Psal. 37.21. The wicked man borroweth, and payeth not again, but the righteous is merciful, and lendeth. 7. To practise usury. Psal. 15.5. Which hath not put his money to usury. Exod. 22.25. If thou lendest money to my people, to the poor man which dwelleth with thee, be it not to him as an usurer, lay not usury upon him.  
Usury is a gain exacted by covenant, above the principal only in lieu, and recompense of the lending of it. Usury being considered as it is thus described, is quite contrary to God's word, and may very fitly be termed, biting lucre. Exod. 22.14. If any man hath borrowed any thing of an other, whatsoever is hurt or dieth, if the owner of the thing be no● present, let him be recompensed. 15. If he be present, recompense him not: if it be hired for a price, it is sold for the same price. Exod. 18.8. He hath not given to usury, neither hath taken increase. 2. Cor. 8.13. Neither is it, that other men should be eased, and you grieved, 14. But upon like condition at this time, your abundance supplieth their lack, that also their abundance may be for your lack: that there may be equality.  
Last of all, when a man detaineth the labourer's wages. jam. 5.4. Behold, the hire of the labourers (which have reaped your fields, which is of you keep back by fraud) crieth, and the cries of them which have reaped, are entered into the ears of the Lord of hosts.  
Unjust dealing out of bargaining, is likewise manifold. I. To pronounce false sentence or judgement for a reward, either proffered, or promised. Isay. 1.2.3. Thy princes are religious, and companions of thieves: every one loveth gifts, and followeth after rewards: they judge not the fatherless, neither doth the meadows 'cause come before them. This is the Lawyers and judges sin. II. To feed, or cloth stout and lusty rogues or beggars. 2. Thess. 3.10. When we were with you, we envyned you this, that if an● would not labour, the same should not eat.  
What then, think you, must those licenced rogues, and beggars by authority, I mean, all idle Monks, and abbey-lubbers have? Socrates in the Tripartite history, saith plainly, that that Monk which laboureth not with his hands, is no better than a these. III. Gaming for money and gain. For thoumaiest not enrich thyself by impoverishing thy brother. This gaming is worse far than usury, and in a short while will more enrich a man. FOUR To get money by unlawful arts: such are Magic, judicial Astrology, Stage plays, and such like. Ephes. 4.28. Let him that hath stolen, steal no more, but rather let him labour, working with his own hands the thing that is good, that he may give unto him that hath need. Deut. 18.11. Eph. 5.3. 1. Thess. 5.22. Abstain from all appearance of evil. V To f●ch and pilfer the lest pin, or point from an other. Mar. 10.19. Thou shalt not stole, thou shalt not hurt any m●n. Rom. 3.8. And (as we are blamed, and as some affirm that we say,) why do we not evil, that good may come thereof? whose damnation is just. VI To remove ancient bounds. Prou. 22.28. Thou shalt not remove the ancient bounds, which thy father have made. Hose 5.8. The Princes of Judah are like them which remove the bounds. VII. To steal other men's servants, or children, to commit sacrilege, or robbery. 1. Tim. 1.10. To wheremongers, buggers, and menstealers. Josh. 7.19. Achans theft. 1. Cor. 6. Neither thieves nor covetous persons, nor robbers, etc. shall inherit the kingdom of God. For robberies, these sorts of men especially are famous. thieves by the Queen's high ways, Pirates upon the seas, Soldiers not content with their pay, and whosoever they be, that by main force take that, which is none of their own. Luke 3.14. The soldiers asked him, saying, what shall we do? he said, Do violence to no man, neither accuse any falsely, and be content with your wages. VIII. To conspire with a thief, whether by giving advice how he may compass his enterprise, or by concealing his fact, that he be not punished. Prou. 29.24. He that is partaker with a thief, hateth himself, and he that heareth cursing and discovereth it not.  
The punishment of theft, may at the discretion of the judge be sometimes aggravated, as he seethe the quality of the offence to be. Therefore thieves sometimes are punished with death.  
Now if any man object, that the judicial Law of God, doth only require the restitution thereof, fourfold for such an offence: I answer, that the civil magistrate, when he seethe some one, or many offences to increase, he may by his authority increase the civil punishment due to that sin. Now it is manifest, that the sin of theft is far more grievous in our common weal, than it was among the jews. For, first the inhabitants of this common weal, are generally by many degrees poorer than the jews were: Therefore to steal a thing, but of some small value, from one in this country, doth more endamage him, than a thing of great value would have done the jews.  
Again, the people of this country are of a more stirring, and fierce disposition: the which maketh thieves to be more outrageous with their robberies, joining violence, and the disturbance of the public tranquillity of the country: whereof more regard aught to be had, then of one private man's life.   

The affirmative part.  
Thou shalt preserve and increase thy neighbours goods. To this are required these that follow.  
I. A certain calling: wherein every man, according to that gift which God hath given him, must bestow himself honestly, to his own, and neighbours good. 1. Corinth. 7.24. Let every man, wherein he was called, therein abide with God. Eph. 4.28. 1. Pet. 4.10. According as every man hath received a gift, so let him administer to another, that ye may be good dispensers of the manifold graces of God. Gal. 5.13. In love serve one an other.  
II. The true use of riches, and all the goods a man hath: to which belong two virtues. Contentation and thriftiness.  
Contentation is a virtue, whereby a man is well pleased with that estate, wherein he is placed. 1. Tim. 6.6. Godliness is great gain, with a contented mind: 7. for we brought nothing into the world, neither shall we carry any thing out of the world. But, having food and raiment, let us be content. Phil. 4.11. I have learned, in whatsoever estate I am, therewith to be content. ver. 12. I can be abased, and I can abound, every where in all things I am instructed, both to be full, and to be hungry, and to abound, and to have want. Mat. 6.11. Give us this day our daily bread. Heb. 13.5. Let your conversation be without covetousness, and be content with the things which ye have: for he saith, I will not forsake thee, nor leave thee.  
thriftiness or frugality, is a virtue, whereby a man carefully keepeth his goods which he hath gotten, and employeth them to such uses, as are both necessary and profitable. proverbs 5.15. Drink the water of thy Cistern, and of the Rivers out of the midst of thine own well. verse. 16. Let thy fountains flow forth, and the Rivers of waters in the streets. verse 17. Let them be thine own, yea, thine only, and not the strangers with thee. Prover. 21.5. The thoughts of the diligent do surely bring abundance, verse 17. He that loveth past●, shall be a poor man, and be th● loveth wine and oil shall not be rich. Prou. 12.27. The deceitful man resteth not that which he hath taken in hunting: but the riches of the diligent are precious. joh. 6.12.  
III. To speak the truth from the heart, and to use an harmless simplicity in all affairs. Psal. 15.2. He that walketh uprightly, and worketh righteousness, he that speaketh the truth in his heart. Gen. 23.15. Ephron said to Abraham, The land is worth four hundredth shekels of silver, what is that between me and thee? bury therefore thy dead. ver. 16. So Abraham hearkened to Ephron, and Abraham weighed to Ephron the silver, which he had named in the audience of the Hottites, even four hundredth shekels of currant money among merchants, etc.  
IU. Just dealing, 1. Thess. 4.6. Of this there are many kinds.  
I. In buying and selling, in setting and hiring of Farms, tenements, lands: in merchandise, and all manner of commodities, men must rack nothing, but keep a just price. A just price is then observed, when as the things prized, and the price given for them, are made equal, as near as may be. For the observation of this equality, these four rules are to be considered: for by them all bargains must be ordered. I. There must be a proportion and equality in all contracts: the which will then be, when as the seller doth not value the thing, only according to his own pains, & costs bestowed upon it, but also seethe what profit it may be to the buyer, and in what need he standeth of it. Levit. 25.14. When thou fellest aught to thy neighbour▪ or buyest aught at his hands, ye shall not oppress an● an other: verse 15. But according to the number of years after the jubilee, thou shalt buy of thy neighbour. Also according to the number of years of thy revenues he shall cell unto thee. v. 16. According to the number of years thou shalt increase the price thereof: and according to the fewness of years, thou shalt abate the price of it: for the number of fruits doth he cell unto thee. II. They must be squared according to the law of nature, the sum whereof Christ propoundeth in these words: Whatsoever ye would that men should do to you, do the same unto them. III. The bond of nature must be kept, which bindeth him that receiveth a benefit, and maketh a lawful gain of another man's goods, that he being once enriched, shall make a proportionable and natural recompense, even above the principal. FOUR Men must communicate and make use of their goods, with that caveat which Paul giveth. 2. Corinth. 8.13. Not so to bestow them, as that others may be eased, and they grieved: or contrariwise.  
II. Men must make sale of such things, as are in their kind substantial, and profitable.  
III. They must use just weights and measures. Deutr. 25.13. Thou shalt not have in thy bag two manner of weights, a great, and a small: but thou shalt have a right and just weight, a perfect and just measure shalt thou have. Ezech. 45.10. Ye shall have just balances, a true Ephah, and a true Bath. Micah. 6.11. Shall I justify the wicked balances, and the bag of deceitful weights?  
iv He that hireth any thing, must not only pay the appointed hire, but make that which he hired, good, if aught but good come unto it, by his default. Exod. 22.14, 15. If a man borrow any thing of his neighbour, and it be hurt, he shall surely make it good, etc.  
V The pledge or pawn aught to be redeemed, and if it be of important necessity, as that which preserveth the life of our neighbour, it must be restored to him incontinently. Exod. 22.26. If thou take thy neighbour's raiment to pledge, thou shalt restore it again before the sun go down, for that is his covering only. Deut. 24.6. No man shall take the neither or upper millstone to pledge: for this gage is his living. Neither may a man in a pledge be his own carver, but he must take such an one, as is offered. Deuteronomie 24.10. When thou shalt ask again of thy neighbour any thing lent, thou shalt not go into his house to fet his pledge. verse 11. But thou shalt stand without, and the man that borrowed it of thee, shall bring the pledge out of the doors unto thee. verse 12. Furthermore, if it be a poor body, thou shalt not sleep with his pledge, verse 13. But shalt restore him the pledge, etc.  
VI To become surety only for men that are honest, and very well known: and that wa●ly with much deliberation. Proverbs 11.15. He shall be sore vexed, that is surety for a stranger. And he that h●th s●shippe is sure. Proverbs 17.18. A man destitute of understanding toucheth the hand, and becometh surety for his neighbour. Proverbs 22.26. But if it be so that a man have entangled himself by suretishippe, the best way is to crave his creditors favour, by his own humble suit, and the instant request of his friends. Proverbs 6.1. My son, if thou be surety for thy neighbour, and hast str●ken hands with the stranger, verse 2. Thou art snared with the words of thy mouth, thou art even snared with the words of thine own mouth. 3. Do this now, my son, and deliver thyself, seeing thou art come into the hand of thy neighbour, go, and humble thyself, and solicit thy friends. ver. 4. Give no sleep to thine eyes, nor slumber to thine eye lids. ver. 5. Deliver thyself, as a Do from the hand of the hunter, and as a bird from the hand of the fouler.  
VII. All just covenants and promises, though they be to our hindrance, must be performed. Psal. 15.4. Which sweareth to his hurt, and chargeth not. Proverbs 25.14. A man that boasteth and keepeth not promise, is like clouds and wind without rain. judges 1.24. The spies saw a man come out of the city, and they said unto him, Show us, we pray thee, the way into the city, and we will show thee mercy. verse 25. And when he had showed them the way into the City, they smote the City with the edge of the sword, but they let the man and all his household departed.  
VIII. To lend that we do, freely. Luke 6.35. Lend, looking for nothing again, and your reward shallbe great. And when we borrow, we must be careful to make restitution, even, if need be, with the sale of our own goods. 2. King. 4.1, 2, 3, 4, 5, 6, 7. Here the wife of the sons of the Prophets selleth her oil, which God sent by the hand of Elisha, to pay her creditor.  
IX. To restore that, which is committed to our custody, without delay. Matth. 21.41. He will destroy those evil husbandmen, and let out his vineyards to others, which shall deliver him the fruits in their seasons. Prou. 3.28. But if such a thing be lost, not by our default, we are not urged to repay it. Exod. 22.7. If a man deliver his neighbour money, or stuff to keep, and it be stolen out of his house, if the thief be found, he shall pay the double. ver. 8. If the thief be not found, than the master of the house shall be brought before the judges, to swear whether he have put his hand to his neighbour's goods or no.  
X. That which a man findeth, is to be kept in his own hand, if the true owner can not be heard of: but if he be, he must restore it. Deutron. 22.1. Thou shalt not see thy brother's ox, nor his sheep go astray, and withdraw thyself from them, but shalt bring them again unto thy brother. 2. If he be not near unto thee, or thou know him not, thou shalt bring it into thine house, and it shall remain with thee, until thy brother seek after it, then shalt thou deliver it to him again. 3. So shalt thou do with all lost things.  
XI. To get our own, we may, if we cannot do otherwise, sue our neighbour in law. But we must follow our suits in an holy manner, and with these circumstances. I. In all suits, we must not do any thing, that may prejudice the profession of Christian religion. Therefore all suitors in law, offend, when they trust more in man, then in God, and make their religion a jest to worldlings, partly by striving about things of small importance: and partly by not admitting any conditions of reconciliation. 1. Corinthians 6.1. Dare any of you, having business against another, he judged under the unjust, and not under the Saints? II. Law must be the last remedy, as a desperate medicine is the last remedy the Physician useth. We must assay all means possible, before we use this, especially to a brother. 1. Corinthians 6.7. There is utterly a fault among you, because ye go to law one with an other: why rather suffer ye not wrongs? why rather sustain ye not harm? III. In all suits of law, we must be mindful of the law of charity, and not so much endeavour to maintain our own right, as to recall our brother, which erreth, into the right way.    

Chap. 28. Concerning the ninth Commandment.  
THe ninth commandment belongeth to the preservation of our neighbours good name. The words are these.  
Thou shalt not bear false witness against thy neighbour.  

The exposition.  
Thou shalt not bear. That is, answer when thou art asked before a judge. Deutr. 19.17. Than both the men which strive together, shall stand before the Lord, even before the Priests and the judges which shallbe in those days. 18. And the judges shall make diligent inquisition, and if the witness be found false, and hath given false witness against his brother.  
Witness. By a figure, signifieth every word whereby the credit and estimation of our neighbour is either impaired or diminished.   

The negative part.  
Thou shalt not diminish or hurt the good name and estimation of thy neighbour.  
Here is forbidden.  
I. Envy, disdain of others, desire of a man's own glory. 1. Tim. 6.4. He is puffed up, and knoweth nothing, but doteth about questions, and strife of words, whereof cometh envy, strife, railings. 1. Pet. 2.1. Wherhfore laying aside all maliciousness, and all guile, and dissimulation, and envy, and all evil speaking. Mat. 21.15. But when the chief Priests and Scribes saw the marvels that he did, and the children crying in the Temple, and saying, Hosanna the son of David, they disdained.  
II. Evil suspicions. 1. Tim. 6.4. 1. Sam. 17.28. And Eliah his eldest brother heard when he spoke unto the men, and Eliah was very angry with David, and said, Why camest thou down hither? and with whom hast thou left those few sheep in the wilderness? I know thy pride, and the malice of thine heart. Act. 28.4. Now when the Barbarians saw the worm hung on his hand, they said among themselves, this man surely is a murderer, whom though he hath escaped the sea, yet vengeance hath not suffered to live. Here are condemned, hard censures and sinister judgements against our neighbour. Mat. 7.1. judge not, that ye be not judged: v. 2. For with what judgement ye judge, ye shall be judged: & with what measure ye meat, it shallbe measured to you again. These judgements which Christ forbiddeth, are private and reproachful or slanderous judgements: namely, when either a good or an indifferent action is interpreted to the worse part: or when a light offence is made heinous through evil will, without all desire either to amend, or covet the same. Act. 2.13. And others mocked, and said, they are full of new wine. 14. But Peter standing with the eleven, lift up his voice, and said unto them, Ye men of judea, and all ye that inhabit jerusalem, be this known unto you, and harken unto my words. 15. For these are not drunken, as ye suppose, since it is but the third hour of the day. 1. Sam. 1.13. For Hannah spoke in her heart, her lips did move only, but her voice was not heard, therefore Else thought that she had been drunken. But we must know, that there are three kinds of judgements, which are not forbidden by this commandment of Christ. The first is, the ministery of the Gospel, which judgeth and reproveth sin. The second is, the judgement of the Magistrate. The third is, the judgement of a friend admonishing us: as when he saith, Abstain from the company of such a man, for I know him to be a drunkard.  
III. A relation of the bore words only, and not of the sense & meaning of our neighbour. Mat. 26.59. Now the chief Priests and the Elders and all the whole council, sought false witness against Jesus, to put him to death. 60. But they found none, and though many false witnesses came, yet found they none: but at the last came two false witnesses, 61. And said, This man said, I can destroy the Temple of God, and build it in three days. In deed Christ said some such thing in words, as appeareth. joh. 2.19. jesus answered, and said unto them, Destroy this temple, and in three days I will raise it up again.  
FOUR To pronounce unjust sentence in judgement, to rest in one witness, to accuse another wrongfully, to bewray a man's cause by collusion. 1. King. chap. 21. ver. 12. They proclaimed a fast, and set Nabaoth among the chief of the people. v. 13. And there came two wicked men, and sat before him, and the wicked men witnessed against Nabaoth in the presence of the people, saying, Nabaoth did blaspheme God and the King: then they carried him away out of the city, and stoned him with stones that he died. Deut. 17.6. At the mouth of two or three witnesses shall he, that is worthy of death, die: but at the mouth of one witness he shall not die.  
V Openly to raise forged and hurtful tales and reports of our neighbour, or privily to devise the same. Rom. 1.29. Whisperers, 30. Backbiters, haters of God, proud, boasters, inventors of evil things. Leviticus 19.16. Thou shalt not walk about with tales among thy people, thou shalt not stand against the blood of thy neighbour: I am the lord 1. Tim. 5.13. And likewise also being idle, they learn to go above from house to house: yea, they are not only idle, but also prailers and busi-bodies, speaking things which are not comely. To spread abroad flying tales, or to feign and add any thing unto them. Prou. 26.20. Without wood the fire is quenched, and without a talebearer strife ceaseth. 21. As a coal maketh burning coals, and wood a fire, so the contentious man is apt to kindle strife. 22. The words of a talebearer are as flatter, and they go down into the bowels of the belly. 2. Cor. 12.20. For I fear lest when I come, I shall not find you such as I would, and that I shall be found to you such as I would not, and lest the● be strife, envying, wrath, contentions, backbitings, whisperings, swellings, and discord among you. To receive or believe those tales which we hear of others. Exod. 23.1. Thou shalt not receive a false tale, neither shalt thou put thine hand with the wicked, to be a false witness. 1. Sa. 24.10. And David said to Saul, wherefore givest thou an ear to men's words, that say, Behold, David speaketh evil against thee?  
VI To accuse our neighbour, for that which is certain and true, through hatred and with intent to hurt him. 1. Samuel. 22.9. Than answered Doeg the Edomite (who was appointed over the servants of Saul) and said, I saw the Son of Jshai when he came to Nob. to Abimilech the Son of Ahitub. verse 10. Who asked counsel of the Lord for him, and gave him victuals, and he gave him also the Sword of Goliath the Philistim. Of this deed David thus speaketh. Psal. 52.1. Why boastest thou thyself in thy wickedness, O man of power? the loving kindness of the Lord endureth daily. ver. 2 Thy tongue imagineth mischief, and is like a sharp ●fer, that cutteth deceitfully. Verse 3. Thou dost l● evil more than good, & lies more than to speak the truth. ver. 4. Thou lovest all words that may destroy, O deceitful tongue.  
VII. To open or declare our neighbours secret to any man, especially if he did it of infirmity. Mat. 18.15. Moreover, if thy brother trespass against thee go and tell him his fault between thee and him alone: if he hear thee, thou hast won thy brother. Proverb. 11.13. He that goeth about as a slanderer, discovereth a secret: but he that is of a faithful heart, concealeth a matter.  
VIII. All babbling talk and bitter words. Epho. Chap. 5. Verse 3. But fornication, and all uncleanness. let it not be once named amongst you. Verse. 4. Neither filthiness, neither foolish talking, neither jesting, which are not comely, but rather giving of thanks. john. 9.34. They answered, and said unto him, thou art altogether borne in sins, and dost thou teach us? so they cast him out.  
IX. Flattery, whereby we praise our neighbour above that, we know in him. proverbs. 27.6. The wounds of a lover are faithful, but the kisses of an enemy are to be shunned. v. 14. He that praiseth his friend with a loud voice, rising early in the morning, it shall be counted to him as a curse. Acts 12.22. And the people gave a shout, saying, the voice of God, and not of man. This is a grievous sin in the ministers of the word. 1. Thessalonians chap. 2. vers. 5. Neither did we ever use flattering words, as ye know, nor coloured covetousness, God is record. jere. chap. 6. vers. 13. For from the lest of them, even unto the greatest of them, every one is given unto covetousness, and from the Prophet even unto the Priest, they all deal falsely. ver. 14. They have healed also the hurt of the daughter of my people with sweet words. saying. Peace, peace, when there is no peace. Rom. 16.18. For they that are such, serve not the Lord jesus Christ, but their own bellies, and with fair speech and flattering, deceive the hearts of the simple.  
X. Foolish and over confident boasting. Prou. chap. 27. ver. 1. Boast not thyself of to morrow, for thou knowest not what a day may bring forth. ver. 2. Let another praise thee, and not thine own mouth: a stranger, and not thine own lips.   

The affirmative part.  
Preserve the good name of thy neighbour. Eccle. 7.3. A good name is better than a good ointment. Here is commanded.  
I. A rejoicing for the credit and good estimation of thy neighbour. Gal. 5.22. But the fruit of the spirit. is love, joy, peace, gentleness. Rom. 1.8. First I thank my God through jesus Christ, for you all, because your faith is published throughout the whole world.  
II. Willingly to acknowledge that goodness we see in any man whatsoever, and only to speak of the same. Titus. 3.2. That they speak evil of no man. that they be no fighters, but soft, showing all meekness to all men. Moore over, we must with all desire, receive and believe reports of our neighbours good. Acts. 16.1. Than came he to Derbe and Lystra, and behold, a certain Disciple was there, named Timotheus, a woman's son which was a Jewesse, and believed, but his father was a Graecian. verse. 2. Of whom the brethren which were at Lystra and Jeonium, reported well. ver. 3. Therefore Paul would that he should go forth with him, and took and circumcised him. Not withstanding, this must so be performed of us, that in no wise we approve and allow of the vices and faults of men. 2. Chro. 25.2. And he did uprightly in the eyes of the Lord, but not with a perfit heart. And chap. 27.2. And he did uprightly in the sight of the Lord, according to all that his father Vzziah did, save that he entered not into the Temple of the Lord, and the people did yet corrupt their ways  
III. To interpret a doubtful evil, to the better part. 1. Cor. 13.5. Love thinketh not evil. verse 7. It believeth all things, it hopeth all things. Gene. 37.31. And they took josephs' coat, and killed a kid of the goats and dipped the coat in the blood. Verse. 32. So they sent that particoloured coat, and they brought it to their Father, and said, This have we found, see now, whether it be thy sons coat or no. ver. 33. Than he knew it, and said, It is my sons coat, a wicked beast hath devoured him, Joseph is surely torn in pieces.  
FOUR Not to believe an evil report, running abroad amongst the common people, by the whisperings of tale bearers, as it were, by the Conduit pipes. Psal. 15.3. He that slandereth not with his tongue, nor doth evil to his neighbour, nor receiveth a false report against his neighbour. jere. 40.14. And they said unto him, Knowest thou not, that Baalis the King of the Ammonites, had sent Ishmael the son of Nethaniah, to stay thee? but Gedaliah the son of Ahikam, believed him not. ver. 16. But Gedaliah the son of Ahikam, said unto Johanan the son of Kareah. Thou shalt not do this thing, for thou speakest falsely of Jshmael. But we aught also to be angry at such whisperings. Pro. 25.23. As the north wind driveth away the rain, so doth an angry countenance the slandering tongue.  
V To keep secret the offence of our neighbour, except it must of necessity be revealed. Pro. 10.12. Hatred stirreth up contentions, but love covereth all trespasses. Mat. 1.19. Than Joseph her husband being a just man, and not willing to make her a public example, was minded to put her away secretly.  
A man would suppose, that by this means, we should be partakers of other men's sins. But we must know, that we aught to conceal our neighbour's imperfections, lest he should be provoked to offence: yet in the mean season he must be admonished that he may amend. Gal. 6.1. james 5.19. Brethrens, if any of you hath erred from the truth, and some man hath converted him, verse. 20. Let him know, that he which hath converted the sinner from going astray out of his way, shall save a soul from death, and shall hide a multitude of sins.  
But if the sin which is concealed, cannot thereby be taken away, then must we in love and charity, declare the same to those, which may remove and amend the same. Genesis. 37.2. When joseph was seventeen year old, he kept Sheep with his brethren, and the child was with the sons of Bilhah, and with the sons of Zilpah, his Father's wives: and joseph told unto their Father their evil sayings. 1. Cor. 1.11. For it hath been declared unto me, my brethren, of you by them that are of the house of Cloe, that there are contentions among you. Mat. 18.16. But if he hear thee not, take with thee one or two, that by the mouth of two or three witnesses, every word may be confirmed.  
VI To get a good name and estimation amongst men, and to keep the same, when we have gotten it. Phillippians 4.8. Furthermore, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things pertain to love, whatsoever things are of good report, if there be any virtue, if there be any praise, think on these things. A good name i gotten, 1. If we; seeking the kingdom of God before all things, do repent us of all our sins, and with an earnest desire, embrace and follow after righteousness, proverbs 10.7. The memorial of the just shallbe blessed: but the name of the wicked shall not. Mark 14.9. verily I say unto you, wheresoever this Gospel shallbe preached throughout the whole world, this also that she hath done, shallbe spoken of in the remembrance of her. 2. We must have a care both to judge, and speak well of others .. Mat. 7.2. With what judgement ye judge, ye shallbe judged. Ecclesi. 7.23. Give not thine heart also to all the words that men speak, lest thou do hear thy servant cursing thee. ver. 24. For oftentimes also thine heart knoweth, that thou likewise hast cursed others. 3. We must abstain from all kind of wickedness: for one only vice or sin, doth obscure & darken a man's good name. Eccle. 10.1. Dead flies cause to stink, and putrefy the ointment of the Apothecary, so doth a little folly him that is in estimation for wisdom, and for glory. 4. We must in all things earnestly seek for the glory of God only, and not our own. Mat. 6.5. And when thou prayest, be not as the hypocrites, for they love to stand and pray in the Synagogues, and in the corners of the streets, because they would be seen of men, verily I say unto you, they have their reward. ver. 6. But when thou prayest, enter into thy chamber, and when thou hast shut thy door, pray unto thy father which is in secret, and thy father which seethe in secret, shall reward thee openly.  
But if when we seek the glory of God, honest and godly men do praise and testify well of us, we must not despise this their testimony & commendation: and although they neither praise us, nor testify of us at all, yet must we take it in good part. 2. Cor. 1.12. For our rejoicing is this, the testimony of our conscience, that in simplicity and godly pureness, and not in fleshly wisdom, but by the grace of God, we have had our conversation in the world, and most of all to youwards. And chap. 10.13. But we will not rejoice of things which are not with in our measure, but according to measure of the line, whereof God hath distributed to us a measure, to attain eu●n unto you Psal. 16.5. The Lord is the portion of mine inheritance, and of my cup: thou shalt maintain my lot. ver. 6. The lines are fallen unto me in pleasant places, y●, I have a fair heritage. 1. Cor. 1.31. He that rejoiceth, let him rejoice in the Lord.    

Chap. 29. Of the tenth Commandment.  
THe tenth commandment, concerneth concupiscences, committed against our neighbour. The words are these.  
Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his servant, nor his maid, nor his ox, nor his ass, nor any thing thy neighbour hath.  

The resolution.  
Covet. The cogitation or motion of the heart, is of three sorts. The first is, some glancing or sudden thought, suggested to the mind by Satan, which suddenly vanisheth away, and is not received of the mind. This is no sin. For it was in Christ, when he was tempted by the devil. Matth. 1.4. The second is, a more parmenent thought or motion, the which, as it were, tickleth and inveigleth the mind with some inward joy. The third is, a cogitation drawing from the will and affection, full assent to sin. We are to understand this commandment of the second sort of motions only, not of the first, or of the last, to which the five former commandments do belong.  
Now then to covet, is to think inwardly, and also to desire any thing, whereby our neighbour may b●e hindered, albeit there ensue no assent of the will, to commit that evil. For the very Philosophers condemn covetousness of the very heart, and Civilians disallow a purpose only to do evil, if it be enjoined with a manifest deliberation. As for the concupiscence in this place forbidden, we may well think it is more close and secret because St. Paul a Doctor of the law, was a together ignorant of it. Rom. 7.7. I had not known lust, except the L●e had said, Thou shalt not lust. Again, if that concupiscence immediately going before the consent, were not prohibited in this place, there must be a great confusion in the decalogue. For the seventh commandment forbiddeth some kind of coveting of our neighbour's wife.  
House. The commandment is illustrated by an argument drawn from the distribution of the objects of concupiscence; whence it is apparent, that only evil concupiscence is condemned in this place. Col. 3.5. For there is a good concupiscence or desire: as of meat, and drink, and that of the spirit. Gal 5.17. The spirit lusteth against the flesh.   

The negative part.  
Thou shalt not covet that which is thy neighbours. Here are prohibited.  
I. Concupiscence itself, namely, original corruption, in as much as it is hurtful to our neighbour. james. 1.14.  
II. Each corrupt and sudden cogitation and passion of the heart, springing out of that bitter root of concupiscence. Gal. 5.17. The ●sh lusteth against the spirit. Luke. 10.27. Thou shalt love the Lord with 〈◊〉 by soul. To this place appertaineth Satan's suggestion, if after the first offer it be entertained and received in the closet of the heart.  
III. The lest cogitation and motion, the which though it procure not consent, delighteth and tickleth the heart. Of this kind are these foolish wishes: I would such an house were mine, such a living, such a thing, etc. And hitherto may we refer all unchaste dreams, arising from concupiscence.   

The affirmative part.  
Covet that only, which is available to thy neighbour. Here are commended.  
I. A pure heart towards our neighbour. 1. Tim. 1.5. The end of the commandment, is love out of a pure heart, a good conscience, and faith unfeigned.  
II. Holy cogitations and motions of the spirit. Paul prayeth. 1. Thes. 5.23. that the Thessalonians may be holy, not only in body and soul, but also in spirit. Ephe 4.23.  
III. A conflict against the evil affections & lusts of the flesh. Rom. 7.22. I rejoice in the Law of God, in regard of the inward man. v. 23. But I see another Law in my members, rebelling against the Law of my mind, and making me captive to the Law of sin, which is in my members. v. 24. Miserable man that I am, who shall deliver me from this body of death. 2. Cor. 12.7, 8, 9    

Chap. 30. Of the use of the Law.  
THe use of the Law in unregenerate persons is threefold.  
The first is, to lay open sin, and make it known. Rom. 3.20. By the works of the Law shall no flesh be justified in his sight: for by the Law cometh the knowledge of sin.  
The second use is accidentarily, to effect and augment sin, by reason of the flesh, the which causeth man to decline from that which is commanded, and ever to incline to that which is prohibited. Rom. 7.8. Sin took occasion by the commandment, and wrought in me all manner of concupiscence: for without the Law sin is dead. verse 9 For I once was alive without the Law: but when the commandment came, sin revived. v. 10, But I died, and that commandment, which was ordained unto life, was found to be unto me unto death.  
The third use is, to denounce eternal damnation for the lest obedience, without offering any hope of pardon. This sentence the law pronounceth against offenders, & by it, partly by threatening, partly by terrifying, it reigneth and ruleth over man. Rom. 3.19. We know that whatsoever the Law saith, it saith to them which are under the law, that every mouth may be stopped, and all the world be culpable before God. Gal. 3.10. As many as are of the works of the Law, are under the curse: for it is writer. Cursed is every one that continueth not in all that is written in the book of the law to do them. 2. Cor. 3.7. If the ministration of death written with letters, and engraven in stones was glorious. v. 8. How shall not the ministration of the spirit be more glorious? ver. 9 For if the ministration of condemnation were glorious, etc.  
The end why sin reigneth in man, is to urge sins to fly unto Christ. Gala. 3.22. The Scripture hath concluded all under sin, that the promise by the faith of Christ should be given to them that believe. Verse. 24. Wherhfore the Law was our Schoolmaster to Christ. Heb. 12.18, 19, 20.  
The countenance of this power of the law is perpetual, unless a sinner repent: and the very first act of repentance so freeth him, that he shall no more be under the law, but under grace. 2. Sam 12.13. Than said David to Nathan, I have sinned against the Lord: wherefore Nathan said to David, the Lord also hath forgiven thy sin, and thou shalt not dye. Rom 6.14. Sin shall not have dominion over you, for ye are not under the Law, but under grace.  
If therefore thou desirest seriously eternal life: first take a narrow examination of thyself, and the course of thy life, by the square of God's Law: then set before thine eyes the curse that is due unto sin, that, thus bewailing thy misery, and despairing utterly of thine own power, to attain everlasting happiness, thou mayst renounce thyself, and be provoked to seek, and sue unto Christ jesus.  
The use of the Law in such as are regenerate is far otherwise: for it guideth them to new obedience in the whole course of their life, which obedience may be acceptable to God by Christ. Rom. 3.31. Do we therefore through faith make the law of none effect? God forbidden: nay we rather establish the law. Psal. 119.24. Thy testimonies are my delight, they are my counsellors. ver. 105. Thy word is a Lantern to my feet, and a light unto my paths.   

Chap. 31. Of the covenant of grace.  
HItherto concerning the covenont of works. and of the Law, who followeth the covenant of Grace.  
The covenant of Grace is that whereby God freely promising Christ, and his benefits, exacteth again of man, that he would by faith receive christ, and repent him of his sins. Hose. 2.18. In that day will I make a covenant for them, etc. ver. 19 And I will marry thee to me for ever: yea, I will marry thee unto me in righteousness and judgement, and in mercy, and in compassion. ver. 20. I will even marry thee unto me in faithfulness, and thou shalt know the Lord. Ezech. 36.25. I will pour clean water upon you, and ye shallbe clean: yea from all your filthiness, and from all your idols will I cleanse you. ver. 26. And I will give you a new heart, and a new spirit will I put within you. ver. 27. And 'cause you to walk in my statutes. Mal. 3.1. The Lord whom ye seek shall speedily come to his temple, even the messenger of the covenant whom ye desire: behold, he shall come, saith the Lord of hosts.  
This covenant, is also named a testament: for it hath partly the nature & properties of a testament or william. First, it is confirmed by the testator. Heb. 9.16. When a Testament is, there must be the death of him that made the testament. v. 17. For the testament is confirmed when men are dead: for it is yet of no force, so long as he that made it is alive. Secondly, in this covenant, we do not offer much, and promise' small to God, but in a manner do only receive: even as the last will and testament of a man, is not for the testators, but the heirs commodity.  
The covenant albeit it be one in substance, yet it is distinguished into the old and new Testament.  
The old Testament or covenant, is that, which in types and shadows prefigured Christ to come, and to be exhibited.  
The new testament declareth christ already come in the flesh, and is apparently showed in the Gospel.  
The Gospel is that part of God's word, which containeth a most worthy and welcome message: namely, that mankind is fully redeemed by the blood of jesus Christ, the only begotten Son of God, manifest in the flesh: so that now, for all such as repent, and believe in Christ jesus, there is prepared a full remission of all their sins, together with salvation and life everlasting. john. 3.14. As Moses lifted up the serpent in the wilderness, so must the son of man be lift up. v. 15. That who so believeth in him, should not perish, but have everlasting life. Act. 10.43. To him also give all the prophet's witness, that through his name, all that believe in him shall receive remission of sins.  
The end and use of the Gospel is. 1. To manifest that righteousness in Christ, whereby the whole law is fully satisfied, and salvation attained. 2. It is the instrument, and as it were the conduit pipe of the holy ghost, to fashion and derive faith into the soul; by which faith they which believe, do as with an hand apprehended Christ's righteousness. Rom. 1.16. I am 〈◊〉 ashamed of the Gospel of Christ, for it is the power of God to salvation to as many as believe: to the jew first, & then to the Graecian. v. 17. For the justice of God is revealed by it from faith to faith. john. 6.63. It is the spirit which quickeneth, the flesh profiteth nothing, the words which I speak are spirit and life.  
The gospel preached, is in the flourishing estate of Christ's church, that ordinary means to beget faith: but in the rumours estate of the same, when as by apostasy, the foundations thereof are shaken, and the clear light of the word is darkened, than this word read or repeated, yea, the very sound thereof being but once heard, is by the assistance of God's spirit, extraordinarily effectual, to them whom God will have called out of that great darkness into his exceeding light. Rom 10.14. How shall they call on him, in whom they have not believed? And how shall they believe in him, of whom they have not heard? And how shall they hear without a preacher? Act. 11.19. And they which were scattered abroad, because of the affliction that arose about Steven, walked throughout till they came to Phenice, and Cyprus, and Antiochia, preaching the word to no man but to the jews only. v. 20. Now some of them were men of Cyprus, & of Cyren, which when they were come into Antiochia, spoke unto the Grecians, & preached the lord Jesus. v. 21. And the hand of the Lord was with them, so that a great number believed and turned unto the Lord. joh. 4.28. The woman than left her water pot, and went her way into the City, and said to the men. v. 22. Come, see a man which hath told me all things that ever I did: is not he the Christ? then they went out of the City, and came unto him. v. 39 Now many of the Samaritans believed in him, for the saying of the woman which testified. He hath told me all things that ever I did. ver. 4. And many more believed, because of his own word. ver. 42. And they said unto the woman. Now we believe not because of thy saying: for we have heard him ourselves, and know that this is indeed the Christ the Saviour of the world. Rom. 10.18. I demand, have they not heard? no doubt their sound went out through all the earth, and then words into the ends of the world. Thus we may see, how many of our forefathers, and ancestors in the mids of popery obtained eternal life. Revela. 12.13. The dragon was wroth with the woman, and went and made war with the remnant of her seed, which kept the commandments of God, and have the testimony of jesus Christ. Sam. 11.4. What saith the divine oracle? I have reserved to me seven thousand men, which never bowed knees to Baal.   

Chap. 32. Of the Sacraments.  
THus much of the preaching of the word: now follow the appendants to the same: namely, the Sacraments  
A sacrament is that, whereby Christ and his saving graces, are by certain external rites, signified, exhibited, and sealed to a Christian man. Rom. 14.11. He received the sign of circumcision, as the seal of the righteousness of the faith which he had, when he was ●ncircumcised. Gen. 17.11 Ye shall circumcise the for● of your flesh, and it shallbe a sign of the covenant 〈…〉 and you.  
We must not therefore surmise that there is any inherent force or efficacy of sanctifying, in the visible and external sign of the sacrament, as the bath waters have to cure diseases: for the power of sanctification, is appropriate only to the holy Ghost: and Christ hath ordained the sign to signify grace, not to confer it.  
In every Sacrament we must observe the parts, and the mutual relation that parts have one to another.  
The parts of a Sacrament are, either the external signs, or the thing signified, that is, the substance of the Sacrament.  
The external sign is, either some prescript and sensible matter, or the external action in the use of the same.  
The things signified in the Sacrament, are either Christ and his benefits, or the internal action that is about Christ.  
The internal action, is the action either of God, or of faith.  
The action of God is his offering, applying, and sealing up of Christ and his benefits in the hearts of the faithful.  
The action of faith is the consideration, desire, apprehension, and receiving of Christ in the Sacrament.  
The mutual relation of the parts of a Sacrament, is an agreeable union and respect, of external & internal, both things with things, & actions with actions, according to God's holy institutions by which it is made a Sacrament, because the signs incurring into the external senses, do by a certain proportion move a Christian mind to consider the things signified, and also to apply them unto their holy end.  
This mutual, and as I may say, sacramental relation, is the cause of so many figurative speeches, and metonymies, which are used: as, when one thing in the sacrament is put for an other. As,  
I. The sign is used for the thing signified. Exo. 12.11. Ye shall eat it (namely the Lamb) in haste, for it is the Lords passover. joh. 6.51. I am that living bread which came down from heaven: If any eat of this bread, he shall live for ever, and the bread which I will give is my flesh, which I will give for the life of the world. 1. Cor. 5.7. Christ our Passeover is sacrificed for us. 1. Cor. 10.17. We that are many, are one bread, and one body, because we are all partakers of one bread.  
II. The name of the thing signified is given to the sign: as, The bread is Christ's body, the cup is Christ's blood. 1. Cor. 11.24. Mat. 26.28.  
III. The effect of the thing signified is given to the sign as circumcision is a covenant. Gen. 17.10. Act. 7.8. The cup is the new testament in Christ's blood. Luk. 22.16. Baptism is the washing of the new birth.  
FOUR That which properly belongeth to the sign, is attributed to the thing signified. Deut. 10.16. Circumcise the fore skin of your hearts. joh. 6.35. Unless ye eat the flesh of the Son of man, and drink his blood, ye shall have no life in you.  
Hence it appeareth that there is small or no cause why the Papists should so urge transubstantiation, and the Lutherans consubstantiation as they do.   

Chap. 33. Of Baptism.  
THere are two Sacraments. 1. Cor. 10.1. I would not have you ignorant, that all our Fathers were under the cloud, and all passed through the sea. verse 2. And were all baptised unto Moses in the cloud, and in the sea. v. 3. And did all eat the same spiritual meat. ver. 4. and drank all the same spiritual drink: (for they drank of the spiritual Rock that followed them, which Rock was Christ) Tertull. 4. book contra Martion. August. de Symbol. ad Catechum. 4. book 6. Chap.  
The first Sacrament is that, whereby Christians are imitiated, and admitted to the Church of God: and this is Baptism.  
The second Sacrament, whereby the Church is preserved and nourished, is the Lords Supper.  
Baptism is a Sacrament, by which such as are within the covenant are washed with water, in the name of the Father, the Son, and the holy Ghost: that being thus engrafted into Christ, they may have perpetual fellowship with him. Mat. 28.19. Go teach all nations, baptizing them in the 〈◊〉 of the Father, the Son, and the holy Ghost. Matth. 16.16. He that believeth, and is baptised, shallbe s● he that believeth not, shallbe condemned. 1. Corinth. 1.13. Is Christ divided? was Paul crucified for you? either were ye baptised into the name of Paul. verse 14. I thank God I baptised none of you but Chrispus, and Gaias. verse 15. Lest any should say, I had baptised into mine own name.  
Within the covenant are all the seed of Abraham, or the seed of the faithful. These are either of riper years, or Infants.  
Those of riper years, are all such as adjoining themselves to the visible Church, do both testify their repentance of their sins, and hold the foundations of religion, taught in the same Church. Matth. 3.6. And they were baptised of him in Iorden, confessing their sins. Act. 8.36. As they went they came to a water: then the Eunuch said, See, here is water, what hindereth me to be baptised? verse 37. Than Philip said, If thou believe with all thine heart, thou mayest: he said, I believe that Jesus Christ is the son of God. verse 38. And they went down into the water, both Philip & the Eunuch, and he baptised him. Exod. 12.48. If a stranger devil with thee, and will observe the passover of the Lord, let him circumcise all the males that belong unto him, and then let him come and observe it, and then he shallbe as one that is borne in the land: for none uncircumcised person, shall eat thereof.  
Infants within the covenant, are such, as have one at the lest of their parents faithful. 1. Cor. 7.14. The unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband, else were your children unclean, but now they are holy. Rom. 11.16. If the first fruits be holy, so is the whole lump●: and if the root be holy, so are the branches. Gen. 17.7. I will establish my covenant between me & thee, and thy seed after thee, in their generations, for an everlasting covenant, to be God unto thee, and thy seed after thee. verse 13. He that is borne in thine house, and he that is bought with money, must needs be circumcised: so my covenant shallbe in your flesh, for an everlasting covenant. Act. 16.31. They said, Believe in the Lord jesus, and thou shalt be saved and thy whole household.  
To be baptised into the Name of the father, etc. after the receipt of the outward sign of washing, is to be made one of God's family, which is his Church, and to be partaker of the privileges thereof. Gen. 48.16. The Angel which hath delivered me from all evil, bless the children, and let my name be named upon them, and the name of my fathers, Abraham and Izhak, that they may grow as fish into multitude, in the mids of the earth. Esay. 4.1. In that day shall seven women take hold of one man, saying, We will eat our own bread, and we will wear our own garments: only let us be called by thy name, and take away our reproach.  
By this it is manifest, that in this washing of baptism, there is sealed and propounded a marvelous solemn covenant and contract: first of God with the baptised, in that God the Father vouchsafed to receive him into favour, the Son to redeem him, the holy Ghost to purify and regenerate him: secondly of the baptized with God, who promiseth to acknowledge, invocate, and worship none other God, but the true jehovah, which is the Father, Son, and holy Ghost.  
The external and visible matter of baptism is water: for the minister may not baptise with any other liquor, but only with natural water.  
This was the judgement of the Primitive Church. For when as a certain minister, for want of water, took sand, and baptised one with that, the party thus besanded, was further baptised, the former being esteemed of none effect. Niceph. hist. 3. book. 33. chap.  
The external form of baptism, is the ministers washing of the baptised, according to the prescript rule of God's word. Rom. 10.14.  
The ancient custom of baptizing, was to dip, and as it were, to dive, all the body of the baptised in the water, as may appear in Paul, Rom. 6. and the Councils of Laodicea, & Neocaesarea: but now especially in cold countries, the Church useth only to sprinkle the baptised, by reason of children's weakness: for very few of ripe years, are now adays baptised. We need not much to marvel at this alteration, seeing charity and necessity may dispense with ceremonies, and mitigate in equity the sharpness of them.  

The Sacramental union of the parts of Baptism.    Thing sensible. Water. The union of the sign and the thing signified. Christ's blo●d, and figuratively all Christ. Things spiritual.      Sprinkling or dipping in the water. 1. Forgiveness of sins and imputation of Christ's justice.    ●all Baptism. T●e  Minister, to wash the unclean body in the Name of, etc. the  2. Mortification of sin by the force of Christ's death. God's spiritual washing i● regeneration.  Inward bapti● the   Continuance in water. The progress and continuance in mortification.    Actions sensibl● of the  Arising from water. Vi●ification and sanctify action through Christ's resurrection.  Actions spiritual and inward.    Receiver to Give his body to be washed. To consecrated himself to God, and forsake the flesh, devil, and world. Receiver     Receive that washing. To feel the inward washing of the spirit.    
Rebaptizing is at no hand to be admitted, for as in natural generation, man is once only borne; so must he be in the spiritual generation.  
Therefore they that are baptised of a minister, which is an heretic, not yet disgraded from that calling, (if the external form of administration be observed) must not be baptised again of the Church of God: especially, if after baptism they have been made partakers of the lords Supper: only they aught to be instructed in the true faith. Euseb. eccles. hist. 7. book 8. chapter, saith. There was in our Province an ancient professor of the faith, yea before I was created Bishop, nay before my predecessor Heraclas: who, when he was present at the baptism of some, and heard what questions they were asked, and what answer they returned, forthwith come weeping unto me, and humbling himself before me, confessed that he was baptised by an heretic: yet in regard of that administration which he saw in our church, he accounted that, no baptism, in that the confession there used, was fraught with blasphemies. This also be added, that he was for this offence so sore grieved, that he durst not so much as lift up his eyes unto heaven: wherefore he most earnestly besought me, that he might be cleansed and purified with the baptism of our Church, and so receive the gift of the holy Ghost. The which notwithstanding, I durst not presume to administer, but s● was sufficient for him, that he had been so long a professor amongst us, and that at the receipt of the lords Supper, he answered. Amen. These things I told him were of force enough to purge him. And therefore I advised him, to rest himself in his former fa● and conscience already sufficiently purified, especially in that he so long was partaker with us in the Sacraments. Augustine book 3. chapter 2. contra Petiliani literas.  
The right use of baptism is this. When inwardly in thine heart thou sensibly feelest, that through the heat of concupiscence, thou art moved to commit some sin, then begin to have some holy meditation of that solemn vow, which thou didst make to God in Baptism.  
Again, if through infirmity, thou fallest once or often into some sin, still have recourse unto Baptism, that there thou mayest again receive courage to thy soul. For although baptism be but once only administered, yet that once testifieth that all a man's sins past, present, and to come, are washed away. 1. Pet. 3.20. Ephes. 5.25, 26, 27. Therefore baptism may be truly termed the Sacrament of repentance, and as it were, a board to swim upon, when a man shall fear the shipwreck of the soul. Mark 1.4. 1. Tim. 1.19. Rom. 6.4, 6.  
Last of all, see thou never rest, till such time as thou have a feeling of that renewing power, signified in baptism: namely, the power of Christ's death mortifying sin, and the virtue of his resurrection, in the renovation of the Spirit.   

Chap. 34. Of the lords Supper.  
THe lords Supper, is a Sacrament, wherewith, in the signs of bread and wine, such as are engrafted into Christ, are in him daily, in a spiritual manner, nourished to eternal life. 1. Cor. 11.23, 24, 25. Rom. 6.5.  
¶  
Such as will, in an holy sort prepare themselves to celebrated the lords Supper, must have  
First, a knowledge of man's fall, and of the promised restoration into the covenant by Christ. 1. Corinth. 11. ●6. So often as ye shall eat this bread, and drink of this cup, ye shall show the death of the Lord till he come. verse 29. and discern his body.  
Secondly, true faith in Christ for every man receiveth so much▪ as he believeth he receiveth. Heb. 4.2. For unto us was the Gospel preached, as also unto them: but the word, that they heard, profited not them, because it was not mined with faith in those that heard it. Furthermore, true repentance of their sins▪ Esay. 16. 6●. He that killeth a bullock, is as if he slow a man: he that sacrificeth a sheep, as if he cut off a dog's neck: he that offereth an oblation, as if he offered s●es bl●d: he that remembreth increase, 〈◊〉 if he blessed 〈◊〉 ●e: yea, they have chosen their own ways, and their ●le delighteth in their abominations. Psal. 26.6. ● wash mine hands in innocency, O Lord, and so come before thine altar.  

The Sacramental relation, which is in the Lord's Supper, is on this manner.   Things sensible. 

1. Bread.  
2. Wine.   The relation of the parts of the Lords Supper. 

1. The body of Christ.  
2. The blood of Christ.   Things spiritual. The 〈◊〉 and i● actions of The sensible and external actions of the Minister to Take bread and wine in his hands. To seal Christ, to bear the office of a Mediator. john ● 6.7. God. Consecrated the bread and wine by repeating the promise, and prayers made for that end. To sand Christ to be a Mediator, for which he was sealed from all eternity. Break bread, and power out wine. The execrable passion of Christ, and effusion of his blood. Give the bread and wine into the receivers hands. To offer Christ to all, even to the hypocrites, but to give him only to the true Christians. Take the bread, and cup in his hand. To apprehended Christ by faith. The christian receiver Christian receiver▪ to Eat the bread, and drink the wine, for the nourishment of his body. To apply Christ unto him, that the true union & Communion with Christ may be increased.  
This Table is to be referred to this mark ¶  
Thirdly, renewed faith and repentance, for daily and new sins committed upon infirmity: because every new sin requireth a new act, both of repentance and faith: and this renovation must be seen, by our reconciliation of ourselves to our neighbour, for injuries and wrongs. Matth. 5.23. If thou bring thy gift to the altar, and there remember'st that thy brother hath aught against thee, ver. 24. Leave thy gift before the altar, and go, first be reconciled to thy brother, then come, and offer thy gift. If thou canst come furnished with these things abstain not from the Lords Table, by reason of thy many infirmities.  
It being thus prepared. thou feelest that thou hast a corrupt and rebellious heart, know this: that then thou art well disposed to the Lords table, when thou art lively touched with a sense of thy crooked disposition. Luke 4.18. The Spirit of the Lord is upon me, because he hath anointed me, that I should preach the Gospel to the poor: he hath sent me, that I should heal the broken hearted, that I should preach deliverance to the captives, and recovering of sight to the blind, that I should set at liberty them that are bruised. Matth. 15.24. He answered, and said, I am not sent, but to the lost sheep of the house of Israel. The lords Supper, is a medicine to the diseased and languishing soul: and therefore men must as well seek to purify, and heal their hearts in it, as to bring pure and sound hearts unto it.  
If thou feel in thyself, some great defect and want of faith, pray unto God earnestly, that he will vouchsafe to increase it. Mark 9.24. The father of the child crying with tears, said, Lord, I believe, help mine unbelief.  
If thou canst not do this thyself, use the aid of the faithful, which may by their faith carry thee as men did the sick of the palsy upon their shoulders, and laid him before Christ. Mark. 2.3.  
If thou come not furnished on this manner to the Lords Table, thou shalt be adjudged guilty of the body & blood of Christ: as he is guilty of high treason, who doth sergeant or clip the Prince's coin. 1. Cor. 11.27. He that eateth this bread, and drinketh this cup unworthily, shallbe guilty of the body and blood of Christ.   

Chap. 35. Of the degrees of executing God's decree of Election.  
WE have hitherto declared the out-warde means, whereby God's decree is executed. Now follow the decrees of executing the same.  
The degrees are in number two. The love of God, and the declaration of his love. Ephes. 1.6. To the praise of the glory of his grace, wherewith he hath made us accepted in his blood. verse 9 And hath opened unto us the mystery of his well, according to his good pleasure, which he hath purposed in him.  
God's love is that, whereby God doth freely love all such as are chosen in Christ jesus, though in themselves altogether corrupt. 1. john 4.19. We love him, because he loved us first. Rom. 5.8. God setteth out his love towards us, seeing that, while we were yet sinners, Christ died for us. verse 10. For if when we were enemies, we were reconciled to God by the death of his son, much more we, being reconciled, shallbe saved by his life.  
The declaration of God's love is two fold. The first, towards infants elected to salvation: the second, towards men of riper years.  
The declaration of God's love towards infants, is on this manner.  
Infant's already elected, albeit they, in the womb of their mother before they were borne, or presently after, departed this life, they, I say, being after a secret, and unspeakable manner by God's Spirit engrafted into Christ, obtain eternal salvation. 1. Cor. 12.13. By one Spirit we are all baptised into one body, whether Iewes, or Grecians, or bond, or free, and have been all made to drink into one Spirit. Luk. 1.35. The Angel answered, and said unto her, the holy Ghost shall come upon thee, and the power of the most High shall overshadow thee: therefore also that holy thing, which shallbe borne of thee, shallbe called the son of God. 41. And it came to pass, as Elizabeth heard the salutation of Marie, the babe sprang in her belly. And Elizabeth was filled with the holy Ghost. verse 64. And his mouth was opened immediately, and his tongue loosed, and he spoke and praised God. ver. 80. And the child grew, and waxed strong in spirit. Ie●. 5. Before I form thee in the womb, I knew thee, and before thou camest out of the womb, I sanctified thee.  
The declaration of God's love, in those of years of discretion, hath especially four degrees. Rom. 8, 30. 1. Cor. 1.30.   

Chap. 36. Concerning the first degree of the declaration of God's love.  
THe first degree, is an effectual calling, whereby a sinner being severed from the world, is entertained into God's family. Ephess. 2.17. And came, and preached peace to you, which were a far off, and to them that were near. 19 Now therefore ye are no more strangers and foreigners, but citizens' with the Saints, and of the household of God.  
Of this, there be three parts. The first is Election, which is a separation of a sinner, from the cursed estate of all mankind. joh. 15.19. If ye were of the world, the world would love his own but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.  
The second is, the donation or free gift of the father, whereby he bestoweth the sinful man upon Christ, & Christ again upon the sinful man. Rom. 8.32. He spared not his own son, but gave him for us. Esay. 6.9. Unto us a child is born, & unto us a son is given. joh. 17.2. Thou hast given him power upon all flesh, that he should give eternal life to all them, whom thou hast given him. v. 6. I have declared thy name to the men which thou gavest me out of the world: thine they were, and thou gavest them me, and they kept thy word. ver. 7. Now they know that all things, what so ever thou hast given me are of thee. joh. 10.29. My father, which gave them me, is greater than all, and none is like to take them out of my father's hands.  
The third, is an union, or conjunction, which is the engraffing of such, as are to be saved, into Christ, and their growing up together with him: so that after a peculiar manner, Christ is made the head, and every repentant sinner, a member of his mystical body. joh. 27.20. I pray not for these alone, but for them also which shall believe in me, through the● word. ver. 21. That they all may be one, as thou, O Father, art in me, and I in thee: even that they may be also one in us. Ephes. 5.30. We are members of his body, of his flesh, and of his bones. joh. 15.1. I am that true vine, and my Father is the husbandman. 2. Every branch th● beareth not fruit in me, he taketh away: and every one that beareth fruit, he purgeth it, that it may bring forth more fruit. Eph. 2.20. Built upon the foundation of the Prophets and Apostles, whose corner stone is jesus Christ himself. 21. In whom all the building coupled together, groweth unto an holy temple in the Lord. 2●. In whom ye are also built together, to be the habitation of God by the Spirit.  
This, albeit it be a most near, and real union, yet we must not think, that it, by touching, stir, or as it were, by souldering of one soul with another, neither by a bore agreement of the souls among themselves but by the communion, & operation of the same spirit, which being by nature ●nite, is of sufficient ability to conjoin those things together, which are of themselves far distant from each other: the like, we see in the soul of man, which conjoineth the head with the foot. Ephes. 2.22. 2. Pet. 1.4. Whereby most great and precious promises are given unto us, that by them ye should be partakers of the godly nature, in that ye flee the corruption which is in the world through lust. Phil. 2.1. If there be any consolation in Christ, if any comfort of love, if any fellowship of the spirit, etc.  
God executeth this effectual calling by certain means.  
The first, is the saving herring of the word of God, ᵃ which is, when the said word outwardly is preached, to such an one as is both dead in his sins, and doth not so much as dream of his salvation. ᵇ And 1. of all, the Law, showing a man his sin, and the punishment thereof, which is eternal death: afterward the Gospel, showing salvation by Christ jesus, to such as believe. ᶜ And inwardly the eyes of the mind are enlightened, ᵈ the heart & ears opened, that he may see, hear, and understand the preaching of the word of God. ᵃ Ezech. 16.6. When I passed by thee, I saw thee polluted in thine own blood, and I said unto thee, when thou wast in thy blood, thou shalt line. Esay 55.1. Ho, every one that thirsteth, come ye to the waters, and ye that have no silver, come buy and and eat: come, I say, and buy wine and milk without silver, and without money. john. 1.12. As many as received him, to them he gave this privilege, that they should become the Sons of God: namely, to them which believed in his name. ᵇ Rom. 7.7. I knew not sin, but by the Law, for I had not known lust, except the Law had said, thou shalt not lust. ᶜ 1. joh. 2.27. But the anointing, which ye received of him, dwelleth in you: and ye need not that any man teach you: but as the same Anointing teacheth you of all things, and it is true, and is not lying, and, as it taught you, ye shall abide in him. ᵈ Act. 16.14. A certain woman named Lydia, a seller of purple, of the City of the Thyatirians, a worshipper of God, heard us, whose heart God opened, that she attended to the things, that Paul spoke. Psal. 40.6. Thou art not delighted with sacrifice and  offerings, but mine cares hast thou opened joh. 6.44. No man can come unto me, except the father which hath sent me, draw him: and I will raise him up at the last day. Esay. 54.6. The Lord hath called thee, being as a woman forsaken, and afflicted in spirit, and as a young wife, when thou wast refused, saith the Lord.  
The second, is the mollifying of the heart, the which must be bruised in pieces, that it may be fit to receive Gods saving grace offered unto it. Eze. 11.9. I will give them one heart, and I will put a new spirit within their bowels, and I will take the stony heart out of their bodies, and will give them a heart of flesh.  
There are for the bruising of this stony heart, four principal hammers. 1. The knowledge of the law of God. 2. The knowledge of sin, both original, and actual, and what punishment is due unto them. 3. Corruption, or pricking of the heart, namely, a sense and feeling of the wrath of God for the same sins. 4. An holy desperation of a man's own power, in the obtaining of eternal life. Acts 2.37. When they heard these things, they were pricked in heart, and said unto Peter, and the rest of the Apostles, Men and brethren, what shall we do? ver. 38. Peter said unto them, Repent, and be baptised every one of you in the name of Jesus into the remission of sins and ye shall receive the gift of the holy Ghost. Luke. 15.17. Than he came to himself, and said, How many hired servants at my Fathers have bread enough, and dye for hunger? ver. 18. I will rise and go to my Father, and say unto him, father, I have sinned against heaven, and before thee, vers. 19 And am no more worthy to be called thy son: make me as one of thy hired servants, etc. Mat. 15.24. He answered, and said, I am not sent, but to the lost Sheep of Jsraell.  
The third, is faith, which is a miraculous and supernatural faculty of the heart, apprehending Christ jesus, being applied by the operation of the holy Ghost, and receiving him to itself. joh. 1.12.6.35. Jesus said unto them, I am the bread of life, he that cometh unto me shall never hunger, and he that believeth in me, shall never thirst. Rom. 9.30. What shall we say then? The Gentiles which followed not righteousness, have attained unto righteousness, even the righteousness which is of Faith.  
Christ is received when every several parson doth particularly apply unto himself, Christ with his merits, by an inward persuasion of the heart, which cometh none other way, but by the effectual certificate by the holy Ghost, concerning the mercy of God in Christ jesus. 1. Corinth. 2.12. We have received not the spirit of the world but the spirit, which is of God, that we might know the things that are given to us of God. Ezech. 12.10. I will power the Spirit of grace, upon the house of David, and upon the inhabitants of jerusalem: and they shall look unto me whom they have wounded. Rom. 9.16. His spirit beareth witness to our Spirit, that we are the sons of God. Ephe. 1.13. In whom also ye have trust, after that ye heard the word of truth, even the Gospel of your salvation, wherein also after that ye believed, ye were sealed with the holy spirit of promise. 2. Cor. 1.22.  
In the work of faith, there are 4. degrees, or motions of the heart, linked and united together and are worthy the consideration of every Christian.  
The first, is knowledge of the Gospel, by the illumination of God's spirit. Esay. 53.11. By his knowledge shall my righteous servant justify many. john. 17.3. This is life eternal, that they know thee to be the only very God, and whom thou hast sent jesus Christ.  
To this, in such as are truly humbled, is annexed a serious meditation of the promises in the Gospel, stirred up by the sensible feeling of their own beggary.  
And after the foresaid knowledge in all such as are enlightened, cometh a general faith, whereby they subscribe to the truth of the Gospel. Heb. 4.2. Unto us was the Gospel preached, as also unto them: but the word that they heard, profited not them, because it was not mixed with faith in those that heard it. 1. Tim. 1.19. Having faith & a good conscience, which some have put away, and as concerning the faith, have made Shipwreck. 1. Tim. 2.4. Who will that all men should be saved, and come unto the knowledge of the truth.  
This knowledge, if it be more full and perfect, is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, the full assurance of understanding. Col. 2.2. Th●● their hearts might be comforted, and they knit together in love, and in all riches, of the full assurance of understanding, to know the mystery of God, even the Father, and of Christ. Rom. 14.14. I know and am persuaded through the Lord Jesus, that there is nothing unclean of itself. Luke. 1.1. For as much as many have taken in hand to set forth the story of those things, whereof we are fully persuaded. 1. Thes. 1.5. Our Gospel was unto you, not in word only, but also in power, and in the holy Ghost, and in much assurance.  
The second, is hope of pardon, whereby a sinner, albeit he yet feeleth not that his sins are certainly pardoned, yet he believeth that they are pardo●ble. Luk. 15.18. I will go unto my father, and say, father, I have sinned against heaven, and against thee, and a● 〈◊〉 more worthy to be called thy Son, make me as one of thine hi●ed servants.  
The third, is an hungering and thirsting after that grace, which is offered to him in Christ jesus, as a man hungereth and thirsteth after meat and drink. john. 6.35. and 7 37. Revel. 21.6. And he said unto me, It is done, I am oe and 〈◊〉, the beginning and the end. I will give to him that is a thirst, of the well of the water of life freely. Mat. 5.6. Blessed are they which hunger and thirst after righteousness, for they shallbe satisfied.  
The fourth, is the approaching to the throne of grace, that there flying from the terror of the Law, he may take hold of Christ, and find favour with God. Heb. 4.16. Let us therefore go boldly to the throne of grace, that he may receive mercy, and find grace to help in time of need.  
This approaching hath two parts. The first, is an humble confession of sins before God particularly, if they be known sins, and generally, if unknown: this done, the Lord forth with remitteth all our sins. Psal. 32.5. I thought, I will confess against myself my wickedness unto the Lord, and thou forgavest the punishment of my sin. Selah. 2. Sam. 12.13. David said to Nathan, I have sinned against the Lord: wherefore Nathan said to David, the Lord hath taken away thy sin, thou shalt not dye. Luke. 15.19.  
The second, is the craving pardon of some sins, with unspeakable sighs, and in perseverance. Luk. 15.21. Act. 8.22. Repent of this wickedness, & pray God, th● if it be possible, the thought of thine heart may be forgiven thee. Rom. 8.26. The Spirit helpeth not infirmities: for we know not what to pray as we aught: but the Spirit itself maketh request for us, with sighs, which can not be expressed.  
The fift arising of the former, is an especial persuasion imprinted in the heart by the holy Ghost, whereby every faithful man doth particularly apply unto himself, those promises which are made in the Gospel. Mat. 9.2. They brought unto him a man sick of the palsy: and when Jesus saw their faith, he said unto the sick of the palsy, Son, be of good comfort, thy sins are forgiven thee. Mat. 15.28. O woman, great is thy faith, be is unto thee, as thou desirest.  
This persuasion, is, and aught to be in every one, even before he have any experience of God's mercies. Mat. 15.23. A Woman, a Cananite, came out of the same coasts, and cried, saying unto him have mercy on me, O Lord the Son of David: my daughter is miserably vexed with a devil, etc. 23, 24, 25, 26, 27. joh. 20.29. jesus said unto him, Thomas, because thou hast seen me, thou believest: blessed are they which have not seen, and have believed. Heb. 11.1. Faith is the ground of things hoped for, and the evidence of things which are not seen. In philosophy, we first see a thing true by experience, and afterward give our assent unto it: as in Natural philosophy, I am persuaded that such a water is hot, because, when I put mine hand into it. I perceive, by experience, an hot quality.  
But in the practice of faith, it is quite contrary. For first, we must consent to the word of God, resisting all doubt and diffidence, and afterward will an experience, and feeling of comfort follow. 2. Cro● 20.20. Put your trust in the Lord your God, and ye shall be assured: believe his Prophets, and ye shall prospero. They therefore do very ill, who are still in a doubt of their salvation, because as yet they feel not in themselves, especial motions of God's spirit.  
Thus much concerning the way which God useth in begetting of faith. There are beside this, 2. notable degrees of faith. The one is, the lowest, and as I may speak, the positive degree: the other is the highest, or superlative.  
The lowest degree of faith, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a little or weak faith, like a grain of mustard seed, or smoking flax, which can neither give out heat nor flame, but only smoke. Math. 8.25. His Disciples awaked him, saying, Save, master, we perish. 26. And he said unto them, Why are ye fearful, O ye of little faith. Matthew 7.20. If ye have faith as much as a grain of mustard feed, ye shall say unto this mountain, move, and it shall remove. Esay. 42.3. The smoking flax shall be not quench.  
Faith is then said to be weak and feeble, when as, of those five degrees above mentioned, either the first, which is knowledge, or the fift, which is application of the promises, is very feeble, the rest remaining strong. Rom. 14.2. One believeth that he may eat all things, and another which is weak, eateth herbs. ver. 3. Let not him that eateth, despise him that eateth not: and let not him which eateth not, judge him which eateth: for God hath received him. The Apostles although they believed, that Christ was that Son of the living God: yet they were ignorant of his death and of his resurrection. Mat. 16.16. joh. 6.69. Mat. 17.22. Luke. 9.49. They understood not that word: for it was hid from them, so that they could not perceive it. Acts. 1.6. They asked him, saying, Lord wilt thou restore at this time the kingdom of Jsraell?  
For the better knowledge of this kind of faith, we must observe these two rules.  
I. A serious desire to believe and an endeavour to obtain God's favour, is the head of faith. Mat. 5.6. Bless● are they which hunger & thirst after righteousness, for they shallbe satisfied. Revel. 21.6. I will give to him that is a thirst, of the well of the water of life freely. Psal. 145.19. He will fulfil the desire of them that f●de him: he also will hear their cry, and will save them. I● in such as begin to be renewed, the will lieth not idle, but being moved by the holy Ghost, striveth with doubtfulness, and distrust, and endeavoureth to give her assent to the sweet promises made in the Gospel, and in the sense of her weakness, desireth assistance from above.  
II. God doth not despise the lest spark of faith, if so be, it, by little and little do increase, and men use the means to increase the same. Luke. 17.5. The Apostles said unto the Lord, increase our faith. verse 6. And the Lord said, if ye had faith as much as a grain of mustard seed, and should say unto this Mulberye tree, pluck thyself up by the roots, and plant thyself in the sea, it should even obey you. Man must therefore stir up his faith, by meditation of God's word, serious prayers, and other exercises belonging unto faith.  
The highest degree of faith, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a full assurance, which is not only certain and true, but also a full persuasion of the heart, whereby a Christian maketh full and resolute account that God loveth him, and that he will give to him by name, Christ, and all his graces pertaining to eternal life. Romans 4.20. Neither did he doubt of the promise of God through unbelief, but was shrengthened in the faith, and gave glory to God. verse 21. Being fully assur●●hat he, which had promised, was able also to do it. Rom. 8.38. I am persuaded, that neither life, nor death, etc. can separate us from the love of God which is in Christ jesus. Psal. 23.6. Doubtless, kindness and mercy shall follow me all the days of my life. 1. Sam. 17.36. Thy servants show both the Lion and the bear: therefore this uncircumcised Philistine shallbe as one of them, seeing he hath railed on the host of the living God. Man cometh to high degree, after the sense, observation, and long experience of God's favour and love.   

Chap. 37. Concerning the second degree of the declaration of God's love.  
THe second degree, is justification, whereby such as believe are accounted just before God, through the obedience of Christ jesus. 2. Cor. 5.21. He hath made him to be sin for us, which knew no sin: that we should be made the righteousness of God in him. 1. Cor. 1.30. Rom. 5.19. As by one man's disobedience many were made sinners, so by the obedience of one, (that is, Jesus christ. ver. 17.) shall many also be made righteous.  
justification hath two parres: Remission of sins, and Imputation of Christ's righteousness.  
Remission of sins, is that part of justification, whereby he that believeth, is freed from the guilt and punishment of sin, by the merits of the passion of Christ. Col. 1.21, 22. You hath he now reconciled in the body of his flesh through death, to make you holy, and unblamable, and without fault in his sight. 1. Pet. 2 24. Who, in his own flesh, bore our sins in his body, on the tree, that we being delivered from sin, should live in righteousness, by whose stripes ye were healed.  
Imputation of righteousness, is the other part of justification, whereby such as believe, having the guilt of their sins covered, are accounted just in the sight of God, through Christ's righteousness. 2. Cor. 5.21. Psal. 32.1. Blessed is he whose wickedness is forgiven and whose sin is covered. Rom. 4. the whole chap. Phil. 3.9. I have counted all things loss, and do judge them to be damage, that I might win Christ, and might be found in him, that is, not having mine own righteousness, which is by the law, but that which is through the faith of christ, even the righteousness which is of God through faith.  
The form of justification, is as it were a kind of translation, of the believers sins unto Christ, and again, Christ's righteousness unto the believer, by means of Gods divine imputation. As is apparent in this picture following.   diagram linking "Christ a Sauior Just" with "Passion" "Obedience" "Holines. " and "Iustified. " and "The unjust sinner. to be saved. " with "Guilt" "Disobedience" "Corruption" and "A sinner." 
justification hath annexed unto it adoption, whereby all such as are predestinated to be odopted, receive power, to be actually accounted the sons of God by Christ. Ephe. 1.5. Who hath predestinate us, to be adopted through jesus Christ, unto himself, according to the good pleasure of his william.  
By means of adoption, God hath bestowed many notable privileges upon his children. I. They are the Lords heirs apparent. Rom. 8.17. If we be children, we be also heirs, even the heirs of God.  
II. They are fellow heirs with Christ, yea kings. Rom. 8.17. Revel. 1.6. And made us Kings & Priests, even to God his Father.  
III. All their afflictions, yea even their wants, and offences, are turned to fatherly chastisements, inflicted upon them for their good. Rom. 8.28. We know that all things work together for the best, unto them that love God. ver. 36. It is written, for thy sake are we killed all the day long we are counted as Sheep for the slaughter. ver. 37. Nevertheless, in all these things, we are more than conquerors through him that loved us. Psal. 89.32. I will visit their transgression with the rod, and their iniquity with strokes. v. 33. Yet my loving kindness will I not take from him. 2. Cor. 12.7. There was given unto me a prick in the flesh, the messenger of Satan to buffet me, because I should not be exalted out of measure. 2. Sam. 7.14. I will be to him a father, and he shall be to me a son: and if he sin, I will chasten him with the rod of men, and with the plagues of the children of men.  
FOUR They have dominion over all creatures. 1. Cor. 22.23. Whether it be Paul, or Apollo's, or Cephas, or the world, or life, or death, whether they be things present or things to come, even all are yours. Heb. 2.7. Thou madest him little inferior to the Angels, thou crownedst him with glory, and honour, and hast set him above the works of thine hands. 8. Thou hast put all things in subjection under his feet.  
Last of all, they may have the angels as ministering spirits attending on them for their good. Heb. 1.14. Are they not all ministering spirits, sent forth to minister for their sakes which shallbe heirs of salvation? Psal. 34.7 The Angels of the Lord pitch round about them that fear him, and delivereth them.   

Chap. 38. Concerning the third degree of the declaration of God's love.  
THe third degree is Sanctification, whereby such as believe, being delivered from the tyranny of sin, are by little and little renewed in holiness, and righteousness. 1. joh. 3.9. Whosoever is born of God, sinneth not: for his seed remaineth in him, neither can he sin, because he is borne of God. Rom. 8.1. There is no condemnation to those which are in Christ Jesus, which walk not after the flesh, but after the spirit.  
Sanctification hath two paates: Mortification, and Vivification.  
The mortification of sin is the first part of sanctification, whereby the power of sin is abated, & crucified in the faithful. Ro. 6.2. How shall we that are dead to sin, live yet therein? 3. Know ye not that all we which have been baptised into Jesus Christ; 〈◊〉 been baptised into his death? 4. We are buried then with him by baptism into his death, that like as Christ was raised up from the dead, by the glory of the Father, so we also should walk in newness of life. Eccl. 5.6, 7, 11, 12, 13. Gal, 5.24. They which are Christ's have crucified the flesh, with the affections and lusts thereof.  
The means that work mortification, is the death and burial of Christ, from whence proceedeth such a virtue, as doth both keep under the strength that it cannot break out as it would, and in man as it were in a grave, doth 'cause it to dye & not putrefy. Rom. 6.6. Our old man is crucified with him, that the body of sin might be destroyed.  
Vivification is the second part of sanctification: whereby inherent holiness being begun, is still augmented and enlarged. First, we receive the first fruits of the spirit, than a continual increase of them. Ephe. 4.23. Be renewed in the spirit of your mind. v. 24. And put on the new man which after God is created in righteousness, and true holiness. Eph. 2.1. And you that he quickened, that were dead in trespasses and sins. Gal. 2.20. Thus I live, yet not I now, but Christ in me: and in that I now live by the flesh, I live by the faith of the son of God, who hath loved me, and given himself for me. Rom. 8.23. We which have the first fruits of the spirit, even we do sigh in ourselves, waiting for the adoption, even the redemption of our bodies. 1. Cor. 15.45. The first man Adam was made a living soul, and the second man Adam was made a quickened spirit.  
The efficient cause of vivification is the holy Ghost, who doth by his divine power convey himself into the believers hearts, and in them createth holiness. job. 33.24, 25. Than will he have mercy upon him, and will say, deliver him, that he go not down into the pit: for I have received a reconciliation. Than shall his flesh be as fresh as a child's, and shall return as in the days of his youth. Rom. 8.9. Now ye are not in the flesh, but in the spirit, because the spirit of God dwelleth in you: but if any man have not the spirit of Christ, the same is not his. ver. 11. But if the spirit of him that raised up jesus from the dead devil in you, be that raised up Christ from the dead, shall also quicken your mortal bodies, because that his spirit dwelleth in you.  
The preservative of vivificaton, is a virtue derived from Christ's resurrection, to those that are quickened, which maketh them to rise up to newness of life. Phil. 3.10. That I may know him, and the virtue of his resurrection.  
Furthermore, this inherent holiness is to be distinguished into parts, according to the several faculties of the body and soul of man. Thessa. 5.23. The very God of peace sanctify you throughout: And I pray God, that your whole spirit, soul, and body may be kept blameless, until the coming of our Lord jesus Christ.  
I. The holiness of the mind, which is the illumination thereof, to the knowledge of the will of God. Coloss. 1.9. We cease not to pray for you, and to desire that ye might be fully filled with knowledge of his will, in all wisdom and spiritual understanding, 1. Cor. 12.8. To one is given by the spirit, the speech of wisdom, to another the speech of knowledge, by the same spirit.  
Illumination, is either spiritual understanding, or spiritual wisdom.  
Spiritual understanding, is an illumination of the mind, whereby it acknowledgeth the known truth of the word of God.  
Spiritual wisdom, is also an illumination of the mind, whereby the same truth, is applied to the good ordering of particular both things & actions, as persons, place, and times require.  
These two, have these effects which follow.  
1. To discern between good and evil. Heb. 5.14. Strong meat belongeth to them that are of age, which through long custom have their wits exercised, to discern both good and evil. Phil. 1.10. That ye may discern things that differ one from another.  
2. To discern of spirits. 1. joh. 4.1. dearly beloved believe not every spirit, but try the spirits whether they are of God. 1. Thes. 5.21. Try all things, and keep that which is good. Acts. 17.11. These were more noble men, than they which were at Thessalonica, which received the word with all readiness, and searched the Scriptures daily, whether these things were so.  
3. To meditate upon the word and works of God. Psal. 1.2. But his delight is in the law of God, and in that Law doth exercise himself day and night. Psal. 119.15. I will meditate in thy precepts, and consider thy ways. Psal. 107. the whole Psalm.  
4. To discern and acknowledge a man's own inward blindness. Psal. 119.33. Teach me, O Lord, the way of thy statutes, and I will keep it unto the end. ver. 18. Open mine eyes, that I may see the wonders of thy Law.  
II. The sanctity of the memory, is an ability to keep a good thing, when it is offered to the mind, and as need serveth, to remember it. Psal. 119.11. I have hid thy promise in mine heart, that I might not sin against thee. Psal. 16.7. I will praise the Lord who hath given me counsel: my reins also teach me in the nights. Luk. 2.51. His mother kept all these things in her heart.  
III. The sanctity of conscience, which is a grace of God, whereby a man's conscience excuseth him for all his sins, after they are forgiven him in Christ, as also of his upright walking in the whole course of his life. 1. Tim. 1.19. Having faith and a good conscience, which some having put away, etc. 1. Cor. 4.4, I know nothing by myself: yet am I not thereby justified. Act. 23.1. Paul said, I have in all good conscience, served God until this day. Act. 24.16. I endeavour myself to have always a clear conscience, toward God and toward men. Psal. 26.1, 2, 3. judge me, O Lord, for I have walked in mine innocency, my trust hath been also in the Lord: therefore shall I not slide. Prove me, O Lord, and try me, examine my reins and mine heart. For thy loving kindness is before mine eyes, therefore have I walked in thy truth.  
Hence, in all godly men ariseth the inward peace of God, and the outward alacrity in the countenance. Phil. 4.7. The peace of God which passeth all understanding, shall preserve your hearts and minds in jesus Christ. Prou. 28.1. The wicked flee, when none pursueth: but the righteous are bold as a Lyon.  
FOUR Sanctity of will, whereby man beginneth to will that which is good, and to refuse the contrary. Therefore in this estate, the will is partly freed from bondage, partly in bondage to sin. Philip. 2.13. It is God which worketh in you, both the will and the deed, even of his own pleasure. Rom. 7.18. I know that in me, that is, in my flesh, dwelleth no good thing: for to will is present with me, but I find no means to perform that which is good, etc. verses 19, 20, 21, 22.  
V Sanctity of affections, is the right moving of them. 1. Thess. 5.23. Rom. 7.24.  
Affections of most especial note, are these:  
I. Hope, whereby men with sighings, look for the accomplishing of their redemption. Rom. 8.23.  
This hope, when it is once strong and lively, hath also her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, full assurance, as faith hath. Coloss. 1.23. If ye continued grounded and established in the faith, and be not moved away from the hope of the Gospel, whereof ye have heard, etc. 1. Pet. 1.3. Blessed be God, even the Father of our Lord jesus Christ, which, according to his abundant mercy, hath begotten us again unto a lively hope, by the resurrection of jesus Christ from the dead.  
II. Fear of offending God, because of his mercy. 1. Pet. 1.17. If ye call him father, which without respect of person, judgeth according to every man's work, pass the time of your dwelling here in fear. Ps. 103.4. There is mercy with thee that thou mayest be feared.  
III. A base account of all worldly things, in respect of Christ jesus. Philip. 3.7. But the things that were advantage to me, I accounted loss for Christ's sake. verse 8. Yea doubtless, I think all things but loss, for the excellent knowledge sake of Christ jesus my Lord, for whom I have counted all things loss, and do judge them to be dung, that I might win Christ.  
FOUR The love of God in Christ, which is like unto death, and as a fire that can not be quenched. Canticles 8.6. Love is strong as death, jealousy is cruel as the grave, the coals thereof are fire coals, and a vehement flame.  
V A fervent zeal to God's glory. Rom. 9.3. I would wish myself to be separate from Christ, for my brethren, that are my kinsmen, according to the flesh.  
VI An anguish of mind for the sins of the world. Psalm. 119.136. Mint eyes gush out with tears, because men keep not thy Law. 2. Pet. 2.7. And delivered just Lot, being vexed with the uncleanly conversation of the wicked. ver. 8. For he being righteous, and dwelling among them, in seeing and hearing, vexed his righteous soul from day to day, with their unlawful deeds.  
VII. Exceeding great joy in the holy Ghost. Rom. 14.17. The kingdom of God is not meat and drink, but righteousness, and peace, and joy in the holy Ghost.  
6. Sanctity of body, whereby it is a fit instrument for the soul to accomplish that which is good. Rom. 6.19. At ye have given your members servants to uncleanness, and to iniquity, to commit iniquity: so now give your members servants unto righteousness in holiness.   

Chap. 39 Of Repentance and the fruits thereof.  
FRom sanctification Repentance is derived; 〈◊〉 no man can repent, before he have begun to hate sin.  
Repentance is, when a sinner turneth unto the Lord. Act. 26.20. He showed first unto them of Damascus, and at jerusalem, and through all the coasts of judea, and then to the Gentiles, that they should repent and turn to God, & to do works worthy amendment of life. 1. john. 3.3. Every man that hath this hope in him, purgeth himself, as he is pair.  
This is performed, when as any one, by the instinct of the holy Ghost, doth purpose, will, desire, and endeavour to relinquish his former sins, and to become a new man. Psal. 119.112. I have applied my heart to fulfil thy statutes always, even unto the end. 1. john 3.3. Act. 11.23. Who when he was come, and had seen the grace of God, was glad, and exhorted all, that with purpose of heart, they would clean unto the Lord.  
The fruit of repentance, is a Christian conversation, wherein are brought forth fruits worthy amendment of life. Matth. 3.8. Bring ye therefore fruits worthy of repentance.  
A Christian conversation, is such a course of life, whereby we following Christ's example, do by him, perform new obedience to God. Matth. 11.29. Take my yoke on you, and learn of me, that 〈◊〉 meek and lowly in heart: And ye shall find rest unto your souls. 1. Pet. 4.1. For as much as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind, which is, that he which hath suffered in the flesh, hath ceased from sin. 1. Pet. 2.21. For hereunto are ye called, for Christ also suffered for us, leaving us an ensample that we should follow his steps. 1. Pet. 3.10, 11. If any man long after life, & to see good days, let him refrain his tongue from evil, and his lips that they speak no guile. Let him eschew evil and do good, let him seek peace and follow after it.  
There are two parts of new obedience: the denial of ourselves, and the profession of Christ. Matth. 16.24. If any man will follow me, let him forsake himself, take up his cross, and follow me.  
The denial of ourselves, consisteth partly in Christian warfare, partly in the patiented bearing of afflictions.   

Chap. 40. Of Christian warfare.  
CHristian warfare, is concerning the right way of fight in the spiritual battle.  
The parts thereof, are the preparation to battle, and the combat itself.  
To the preparation, we must use the complete armour of God. Ephes. 6.13. For this cause, take unto you the whole armour of God, that ye may be able to resist in the evil day, and having finished all things, stand fast.  
The parts hereof, are especially six. I. Truth. II. justice. III. evangelical obedience. FOUR Faith. V The word of God. VI Continual and fervent prayers with watching. Ephes. 6.14. Stand therefore, and your loins girded about with verity, and having on the breastplate of righteousness. verse 15. And your feet shod with the preparation of the Gospel of peace. verse 16. Above all, take the shield of faith, wherewith ye may quench all the fiery darts of the wicked. verse 17. And take the helmet of salvation, and the sword of the spirit, which is the word of God. verse 18. And pray always with all manner prayer and supplication in the spirit, and watch thereunto with all perseverance and supplication for all Saints. 1. Pet. 5.8. Be sober, and watch, for your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour.  
The combat is a mutual conflict of them that fight spiritually.  
The warriors, are the Tempter and the Christian soldier. Ephes. 6.12. For we wrestle not against flesh and blood, but against principalities, against powers, and against the worldly governors, the princes of the darkness of this world, against spiritual wickednesses, which are in high places.  
The tempter, is the prince or his helpers. The prince is Satan and his angels, which are spiritual wickednesses, in high things. His helpers are the flesh and the world.  
The conflict of all these, is temptation, whereby man is provoked to commit such wickedness, as is hurtful to the salvation of his soul. 1. Pet. 2.11. dearly beloved, I beseech you, as strangers & pilgrims abstain from fleshly lusts, which fight against the soul.  
In the soldier, two things are to be considered: his resisting, and his fall.  
Resistance is an action, whereby the soldier doth withstand temptation, through grace working inwardly in him. 1. john. 2.14. I writ unto you babes, because ye have known the father. I have written to you fathers, because ye have known him that is from the beginning. I have written to you young men, because ye are strong, & the word of God abideth in you, & ye have overcome the wicked. 1. Pet. 5.8. Ephes. 6.16. Ps. 91.13. Thou shalt walk upon the lion and asp: the young lion and the dragon shalt thou tread under feet.  
To confirm this, these preservatives which follow are very necessary.  
I. When thou art tempted to sin, do not only abstain from it, but earnestly love and follow after the contrary. joh. 8.44.  
II. Never yield or consent to Satan's words, whether he speak the truth, accuse falsely, or flatter dissemblingly. john. 8.44. Ye are of your father the devil, and the lusts of your father ye will do: he hath been a murderer from the beginning, and abode not in the truth, because there is no truth in him: when he speaketh a lie, then speaketh he of his own, for he is a liar, and the father thereof. Mark. 5.7. And cried with a loud voice, and said, What have I to do with thee, jesus, the son of the most high God. Act. 16.17. She followed Paul and us, and cried, saying, These men are the servants of the most high God, which show unto us the way of salvation. August. Serm. 241.  
III. One temptation is to be looked for after another, and then especially, when our enemy after he hath set his snares, is at rest: for the devil never maketh an end of his malice. 1. Pet. 5.8.  
The fall is, whereby the soldier through infirmity fainteth, being subdued by the power of the enemy. Gal. 6.1. Brethrens, if a man be fallen by oc●●sion into any fall, ye, which are spiritual, restore s● a one with the spirit of meekness, considering thyself, hast thou also be tempted.  
To this appertaineth the spiritual remedy. A remedy, is a thing having aptness to restore him which is fallen, to his former estate. Gal. 6.1.  
And here two things must always be thought on.  
I. If there be a willing mind, every one is accepted for that grace which he hath, not for that which he hath not. 1. Cor. chap. 8. verse 12. For if there be first a willing mend, it is accepted according to that a man hath, and not according 〈◊〉 h● he hath 〈◊〉.  
II. In all these things, whosoever will lead a godly life in Christ, the power of God is to be made perfect through their infirmities. 2. Cor. 12. 9 And he said unto me, my grace is sufficient for thee, for my power is made perfect through weakness: very gladly therefore will I rejoice rather in ●ine infirmity, that the power of God may devil in me. vers. 10. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in anguish for Christ's 〈…〉 whom I am weak, th●n am I strong.   

Chap. 41. Of the first assault.  
Assaults are threefold.  
The first is, about the Christian man's effectual calling. The temptation is, the enterprise of the devil to make blind man's mind, and to harden his heart, lest the word of God should work in him to salvation. Matth. 13.4. And as he sowed, some fell by the way side, and the fowls came and devoured them up. verse 5. And some fell upon stan● ground, where they had not much earth, and a●o● they sprang up, because they had no depth of earth. verse 6. And when the sun rose up, they were parched, and for lack of rooting withered away. verse 7. And some fell among thorns, and the thorns sprung up and choked them. ver. 19 Whensoever a man beareth the word of the kingdom, and understandeth it not, the evil one cometh, and catcheth away that which was sown in his heart: and this is he which hath received the seed by the way side.  
A resistance in those that are called, is wrought by the the spirit of God, that causeth men to lend their ears to hear, and doth engraff the word in their hearts, that the immortal seed of regeneration may spring in them. Psalm 4.6. john. 6.44. Acts. 16.14. jam. 1.21. Wherhfore lay apart all filthiness, and superfluity of maliciousness, and receive with meekness the word that is graffed in you, which is able to save your souls. 1. Pet. 1.22. Seeing your souls are purified in obeying the truth through the spirit, to love brotherly without feigning, love one another with a pure heart fervently. 1. john. 3.9. Whosoever is borne of God sinneth not: for his seed remaineth in him, neither can he sin, because he is borne of God. A resistance in those that are to be called, is when in a sincere heart they do join the word which they have heard, with faith. Luk. 8.15. But that which fell in good ground, are they which with an honest and good heart hear the word and keep it, and bring forth fruit with patience. Heb. 4.2.  
Hear are certain preservatives to be noted.  
I. Premeditation of the power and use of the word. Eccles. 4.17. Take heed to thy feet, when then interest into the house of the Lord, and be more near to hear, then to give the sacrifice of fools, for they know not that they do evil. Chap. 5.1. Be not rash with thy mouth, nor let thine heart be hasty to utter a thing before God: for God is in the heavens, and thou art on the earth: therefore let thy words be few.  
II. Diligent attention of the mind. Act. 16.14.  
III. An hungering desire of the heart. joh. 7.37. Now in the last and great day of the feast, jesus stood and cried, saying, If any man thirst let him come to me and drink.  
FOUR Integrity of life. Psal. 26.6.  
V The casting away of evil affections. jam. 1.22. And be ye doers of the word, and not hearers only, deceiving your own selves.  
VI The inward consent and agreement of the heart with the word preached. Act. 2.37.  
VII. An hiding of the word in the heart, lest we should sin. Psal. 119.11. I have hid thy word in mine heart, that I might not sin against thee.  
VIII. A trembling at the presence of God in the assembly of the Church. Isa. 66.2. For all these things hath mine hand made, and all these things have been saith the Lord, and to him will I look, even to him that is poor, and of a contrite spirit, and trembleth at my words. Act. 10.33. Than sent I for thee immediately, and thou hast well done to come: now therefore are we all here present before God, to hear all things that are commanded thee of God.  
The fall, is either a coldness in receiving the word, and a neglect thereof, or else a falling into errors.  
The remedy for this, is subjection, which must be made to the judgement and censure of the brethren, and ministers. Revel. chap. 3. vers. 15. I know thy works, that thou art neither cold nor hot: I would thou werest either cold or hot●. Galat. chap. 6. vers. 2. 1. Timot. chap. 1. vers. 20. Of whom is Hymeneus and Alexander, whom I have delivered unto Satan, that they might learn not to blaspheme.   

Chap. 42. Of the second Assault.  
THe second assault is concerning faith.  
The temptation is an illusion which the devil casteth into the hearts of godly men: as when he saith, thou art not of the number of the elect: thou art not justified: thou hast no such: thou must certainly be condemned for thy sins. Mat. 4.3. Than came to him the tempter, and said, If thou be the son of God, command that these stones be made bread.  
Helps which the devil abuseth for the strengthening of such illusions, are these.  
I. Adversity, as dangers, losses, persecutions, jealousy, grievous offences, etc. Psal. 73.12. L●, these are the wicked, yet prospero they always and increase in riches. 13. Certainly I have cleansed mine heart in vain, & washed mine hands in innocency. job. 13.23. How many are mine iniquities and sins? show me my rebellion and my sin. 24. Wherhfore hidest thou thy face & takest me for thine enemy? 25. Wilt thou break a leaf driven to and fro? and wilt thou pursue the dry stubble?  
II. The remembrance of sins past. job. 13.26. For thou writest bitter things against me, and makest me to possess the iniquities of my youth.  
III. A feeling of death even already at hand.  
The resistance is made by a true faith, applying Christ with all his merits particularly, after this manner. I assuredly believe that I shall not be condemned, & that I am elected, & justified in Christ. Esa. 53.11. He shall see the travail of his soul, & shall be satisfied: by his knowledge shall my righteous servant justify many, for he shall bear their iniquities. Rom. 8.38. For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, 39 Nor height, nor depth, nor any other creature shall be able to separate us from the love of God, which is in Christ jesus our Lord.  
The preservative is in temptation, not to behold faith but the object of faith, which is Christ. Phil. 3.12. Not as though I had already attained unto it, either were already perfect: but I follow if that I may comprehend that, for whose sake also I am comprehended of Christ jesus. 13. One thing I do, I forget that which is behind, and endeavour myself to that which is before. 14. And follow hard toward the mark, for the price of the high calling of God in Christ jesus. john. 3.14. And as Moses lift up the serpent in the wilderness, so must the son of man be lift up.  
The falling, is doubtfulness, and distrust of our election, and of God's mercy. Psal. 77.6. I called to remembrance my song in the night: I communed with mine own heart, and my spirit searched diligently. 7. Will the Lord absent himself for ever? and will he show no more favour? 8. Is his mercy clean gone for ever? doth his promise fail for evermore? Ps. 22.1. My God, my God, why hast thou forsaken me, and art so far from my health, and from the words of my roaring?  
The remedy is double.  
First, the operation of the holy spirit stirring up faith and increasing the same. Phil. 1.6. I am persuaded of this same thing, that he that hath begun this good work in ●ou, will perform it until the day of jesus Christ. Luke. 17.5. And the Apostles said unto the Lord, Increase our faith.  
The second is, an holy meditation, which is manifold.  
I. That it is the commandment of God that we should believe in Christ. 1. joh. 3.23. This is then his commandment, that we believe in the name of his son jesus Christ, and love one another, as he gave commandment.  
II. That the evangelical promises are indefinite, and do exclude no man, unless peradventure any man do exclude himself. Isa. 55.1. Ho, every one that thirsteth, come ye to the waters, and ye that have no silver, come, ●uie and eat: come, I say, buy wine and milk without silver, and without money. Math. 11.28. Come unto me, all ye that are weary and laden, and I will ease you. john. 3.15. That whosoever believeth is him, should not perish, but have eternal life.  
III. That doubtfulness and despair, are most grievous sins.  
FOUR That contrary to hope, men must under hope believe with Abraham. Roman. cha. 4. ver. 18. Which Abraham above hope believed under hope, that he should be the father of many nations: according to that which was spoken to him, so shall thy seed be.  
V That the mercy of God, and the merit of Christ's obedience, are infinite. Isa. 54.10. For the mountains shall remove, and the hills shall fall down: but my mercy shall not departed from thee, neither shall my covenant of peace fall away, saith the Lord, that hath compassion on thee. Psalm. 103.11. For as high as the heaven is above the earth, so great is his mercy toward them that fear him. 1. john. 2.1. My babes, these things writ I unto you, that ye sin not: and if any man sin, we have an advocate with the Father, jesus Christ the just. verse. 2. And he is the reconciliation for our sins: and not for ours only, but also for the sins of the whole world. Psalm. 130.7. Let Jsrael wait on the Lord: for with the Lord is mercy, and with him is great redemption.  
VI That God measureth the obedience due unto him, rather by the affection and desire to obey, then by the act and performance of it. Rom. 8.5. For they that are after the flesh, savour the things of the flesh, but they that are after the spirit, the things of the Spirit. ver. 7. Because the wisdom of the flesh, is enmity against God: for it is not subject to the law of God, neither indeed can be. Rom. 7.20. Now if I do that I would not, it is no more I that do it, but the sin that dwelleth in me. verse. 21. I find then by the Law, that when I would do good, evil is present with me. 22. For I delight in the Law of God, concerning the inner man.  
VII. When one sin is forgiven, all the rest are remitted also, for remission being given once, without any prescription of time, is given for ever. Rom. 11.29. For the gifts and calling of God are without repentance. Acts. 10.43. To him also give all the Prophet's witness, that through his name, all that believe in him, shall receive remission of sins.  
VIII. That grace and faith are not taken away by falls of infirmity, but thereby are declared and made manifest. Rom. 5.20. Moreover, the Law entered thereupon, that the offence should abound: nevertheless, when sin abounded, there grace abounded much more. 2. Cor. 12.8. For this thing I besought the Lord thrice, that it might departed from me.   

Chap. 43. Of the third Assault.  
THe third Assault is, concerning Sanctification. The temptation, is a provoking to sin, according as the disposition of every man, and as occasion shall offer itself. 1. Chron. 21.1. And Satan stood up against Israel, and provoked David to number Israel. john 13.2. And when supper was done, the devil had now put in the heart of judas Iscariot, Simons son, to betray him.  
In this temptation, the devil doth wonderfully diminish and make less those sins, which men are about to commit, partly by objecting the mercy of God, and partly by covering or hiding the punishment which is due for the sin.  
Than, there are helps to further the devil in his temptation.  
First, the flesh which lusteth against the spirit, sometimes by begetting evil motions and affections, and sometimes by overwhelming and oppressing the good intents and motions. Gal. 15.17. For the flesh lusteth against the spirit, & the spirit against the flesh: and these are contrary one to another, so that ye can not do the same things that ye would. verse 19 Moreover, the works of the flesh are manifest, which are adultery, fornication, uncleanness, wantonness. ver. 20. Idolatry, witchcraft, hatred, debate, emulations, wrath, contentions, seditions, heresies, verse 21. Envy, murders, drankennesse, gluttony, and such like, whereof I tell you before, as I also have told you before, that they which do such things, shall not inherit the kingdom of God. james. 1.14. But every man is tempted, when he is drawn away by his own concupiscence, and is enticed.  
Secondly, the world, which bringeth men to disobedience, through pleasure, profit, honour, and evil examples. Ephes. 2.3. Among whom we also had our conversation in time past, in the lusts of our flesh, in fulfilling the will of the flesh, and of the mind, and were by nature the children of wrath, as well as others. 1. john 2.16. For all that is in the world, as the lusts of the flesh, the lust of the eyes, and the pride of life, is not of the father, but is of the world.  
Resistance is made by the desire of the spirit, which worketh good motions and affections in the faithful, and driveth forth the evil. Galla. 5.22. But the fruit of the spirit is love, joy, peace, long suffering, gentleness, goodness, faith. Verse. 23. Meekness, teemperancie: against such there is no law. Ver. 24. For they that are Christ's, have crucified the flesh, with the affections and the lusts thereof. Vers. 26. Let us not be desirous of vain glory, provoking one another, envying one another.  
The preservatives are these, whereby men are strengthened in resisting.  
I. To accounted no sin, light or small. Gal. 5.9. A little leaven doth leaven the whole lump. Rom. 6.23. For the wages of sin is death, but the gift of God is eternal life, through jesus Christ our Lord.  
II. To avoid all occasions of sin. To these rather agreeth the proverb used of the plague. Long, tarde, citò: that is, Aloof, slowly, quickly. 1. Thess. 5.22. Abstain from all appearance of evil. jude. vers. 23. And others save with fear, pulling them out of the fire, and hate even the garment spotted by the flesh.  
III. To accustom thyself to subdue the lesser sins, that at the last thou mayst also overcome the greater. Rom. 13.4.  
FOUR To apply thyself to thy appointed calling, and always to be busily occupied about some thing in the same.  
V To oppose the Law, the judgements of God, the last judgement, the glorious presence of God, and such like, against the rebellion and looseness of the flesh. Pro. 28.14. Blessed is the man that feareth always; but he that hardeneth his heart, shall fall into evil. Gen. 39.9. There is no man greater in this house than I, neither hath he kept any thing from me, but only thee, because thou art his wife: how then can I do this great wickedness, and so sin against God.  
In this temptation the fall is, when a man being prevented, falleth into some offence. Gal. 6.1.  
Here Satan doth wonderfully make grievous the offence committed, and doth accuse and terrify the offender with the judgements of God. Mat. 27 3. Than when judas which betrayed him, saw that he was condemned, he repent himself, and brought again the thirty pieces of silver, to the chief priests and elders, v. 4, Saying, I have sinned, betraying the innocent blood: but they said, What is that to us? see thou to it. Vers. 5. And when he had cast down the silver pieces in the Temple, he departed, and went and hanged himself.  
The remedy is, a renewed repentance, the beginning whereof is sorrow in regard of God, for the same sin: the fruits hereof are especially seven. 2. Cor. 7.9. Now I rejoice not that ye were sorry: but that ye sorrowed to repentance: for ye sorrowed godly, so that in nothing ye were hurt by us. ver. 10. For godly sorrow, causeth repentance unto salvation, not to be repent off: but worldly sorrow causeth death. ver. 11. For be bold, this thing that ye have been godly sorry, what great care hath it wrought in you: yea, what clering of yourselves: yea, what indignation: yea, what fear: yea, how great desire: yea, what zeal: yea, what punishment: in all things ye have showed yourselves, that ye are pure in this matter.  
I. A desire of doing well.  
II. An apology, that is, a confession of the sin before God, with a requiring of pardon for the offence. Psalm. 32.5. Than I acknowledged my sin unto thee, neither hide I mine iniquity: for I thought, I will confess against myself my wickedness unto the Lord, and thou forgavest the punishment of my sin. 2. Sam. 12.13 Than David said unto Nathan, I have sinned against the Lord, and Nathan said unto David, The Lord also hath put away thy sin, thou shalt not die.  
III. Indignation against a man's self for his offence.  
iv A fear not so much for the punishment, as for offending the Lord. Psal. 130.3. If thou strait he markest iniquity, O Lord, who shall stand?  
V A desire to be fully renewed, and to be delivered from sin.  
VI A fervent zeal to love God, and to embrace● and keep all his commandments.  
VII, Revenge, whereby the flesh may be tamed and subdued, lest at any time afterward, such offences be committed.   

Chap. 44. Of the patiented bearing of the Cross.  
THe patiented bearing of the Cross, teacheth how Christians should undergo the burden.  
The Cross, is a certain measure of afflictions, appointed by God, to every one of the faithful. Math. 16.24. If any man will follow me, let him forsake himself, take up his cross, and follow me. Coloss. 1.24. Now rejoice I in my sufferings for you, and fulfil the rest of the afflictions of Christ in my flesh, for his body's sake, which is the Church.  
We aught to take up this Cross willingly, even with both hands, when it shall please God to lay it upon us.  
And after we have taken it up, we must bear it with patience and perseverance. Coloss. 1.11. Strengthened with all might, through his glorious power, unto all patience, and long suffering with joyfulness. Luk. 21.19. Possess your souls with patience.  
The preservatives of patience, are I. Strength by the holy Ghost. Philip. 4.13. I am able to do all things through the help of Christ, which strengtheneth me. Phil. 1.29. It is given to you for Christ, that not only ye should believe in him, but also suffer for his sake.  
II. An holy Meditation, which is manifold: 1. That the afflictions of the faithful, come not by chance, but by the counsel and providence of God, which disposeth all things in a most excellent sort. Gen. 45.4, 5. It was God that sent Joseph into Egypt. 2. Sam. 16.10. The Lord biddeth Shemei curse David. Psal. 119.71. It was good for me, that I was afflicted, that I might learn thy statutes. 2. That albeit afflictions are grievous, yet are they good and profitable. For they are helps, whereby men being humble for their sins before God, obtain peace, and holiness of life. 2. Cor. 1.9. We received sentence of death in ourselves, because we should not trust in ourselves, but in God, which raised the dead. Isa. 26.16. Lord, in trouble have they visited thee, they powered out a prayer, when thy chastening was upon them. Hos. 5.15. I will go, and return to my place, till they acknowledge their fault, and seek me: in their affliction they will seek me diligently. Psal. 78.34. When we slew them, they sought him, and they returned, and they sought God early. jer. 31.18. I have heard Ephraim lamenting thus, thou hast corrected me, and I was chastised as an untamed calf: convert thou me, and I shallbe converted. Hebr. 12.11. No chastisement for the present seemeth joyous, but grievous: but afterward, it bringeth the quiet fruit of righteousness unto them, which are thereby exercised. Psal. 30.5. Weep may abide at evening, but joy cometh in the morning. 3. That God hath promised favour, mitigation of punishments, his presence, & deliverance. Phil. 1.29. 1. Cor. 10.13. God is faithful, who will not suffer you to be tempted above measure, but with tentation will give deliverance. 2. Sam. 7.14. Psal. 50.15. Call upon me in time of trouble, and I will deliver thee, and thou shalt glorify me.  
4. That in all troubles of the faithful, Christ is a companion. 1, Pet. 4.13. Rejoice, that ye are partakers of the afflictions of Christ. 2. Cor. 4.10. Every where we bear about in our body the dying of Christ, that the life of Jesus might also be made manifest in our bodies. Col. 1.24. 5. That the Angels are ready to defend such as fear God. Psal. 34.8.2. King. 6.16. Fear not, there are more with us, then against us.   

Chap. 45. Of the calling upon God.  
THus much concerning the denial of ourselves, now followeth the profession of Christ. In which we consider either Christ himself, or his members: namely, the faithful. Mat. 25.20. Verily, I say unto you, in as much as ye did it ●on● of the lest of my brethren, ye did it unto me.  
That profession which directly concerneth Christ, is either continual, or only in the ●e of danger.  
Continual, is the calling upon the name of God, and aught ever to be performed of us, in the name of christ jesus our mediator. 1. Cor. 1.2. To the church of God which is at Corinthus, to them that are sanctified in Christ Jesus, in every place, both their Lord and ours. Act. 9.14. He hath authority from the hic priest, to bind all that call upon thy name. Col. 31.7. Whatsoever ye shall do in word or in deed, do it in the name of the Lord Jesus, giving thanks to God, and the Father by him.  
The calling upon God's name, is by prayer or thanksgiving. Phil. 4.6. In all things let your requests be showed unto God, in prayer and supplication, with giving of thanks.  
Prayer hath two parts, Petition, and Assent. Mar. 11.24. I say unto you, whatsoever ye desire when ye pray, believe that ye shall have it, and it shallbe done unto you.  
Petition, is the first part of prayer, whereby we, according to the rule of God's word, ask his help, for the obtaining of such necessaries as we want. 1. john. 5.14 This is the assurance that we have in him, that if we ask any thing according to his will, he heareth us.  
In every petition, we must express two things. I. A sense of our wants. II. A desire of the grace of God to supply those want● 1. Sam. 1.10. She was troubled in her mind, and prayed unto the Lord, & wept sore. Dan. 9.4. And I prayed to the Lord my God, and made my confession, saying. verse 5. We have sinned, and have committed iniquity, etc. verse. 16. O Lord, according to all thy righteousness, I beseech thee, let thine anger and thy wrath be turned from thy City Jerusalem, etc. to the 20. verse. Psal. 130.1. Out of the deep I called to thee, O lord 1. Sam. 1.15. Than Hannah answered, and said, nay my Lord, but I am a woman troubled in spirit. I have drunk neither wine nor strong drink, but have poured out my soul before the Lord, etc. 16. v. Psal. 143.6. I stretch forth mine hands unto thee, my soul desireth after thee, as the thirsty land.  
Assent, is the second part of prayer, whereby we believe and profess it before God, that he, in his due time, will grant unto us those our requests, which before we have made unto his Majesty. 1. joh. 5.14, 15. This is the assurance that we have in him, that if we ask any thing according to his will, he heareth us. And if we know that he heareth us, whatsoever we ask, we know that we have the petitions, that we have desired of him. Matth. 6.13. Lead us not into temptation, but deliver us from evil. For thine is the kingdom, thine is the power, and thine is the glory, for ever and ever, Amen.  
As for the faithful, howsoever they in their prayers, bewray many infirmities: yet no doubt, they have a notable sense of God's favour, especially, when they pray zealously, and often unto the Lord. jam. 5.16. Pray one for an other, that ye may be healed: for the prayer of a righteous man availeth much, if it be fervent. Luke. 1.13. The Angel said unto him, Fear not, Zacharias: for thy prayer is heard. jonah. 4.1. It dispeased Jonah exceedingly, and he was angry. v. 2. And Jonah prayed unto the Lord, and said, I pray thee, O Lord, was not this my saying, when I was yet in my country? therefore I prevented it to flee unto Tarshish: for I knew that thou art a gracious God, and merciful, slow to anger, and of great kindness, and repentest thee of the evil. Rom. 8.26. Gen. 19.18. Lot said unto them, do not so, I pray you, my lords, etc. Psal. 6.1. O Lord, rebuke me not in thine anger, neither chastise not in thy wrath, etc. vers. 2, 3, 4, 5. Psal. 8.9. Psal. 20.5. Psal. 35.9.18.28. Psal. 16.7.  
Thanksgiving, is a calling upon God's name, whereby we, with joy, and gladness of heart, do praise God for his benefits either received, or promised. Psalm. 45.1. Mine heart will utter forth a good matter, I will entreat in my words of the King: my tongue is as the pen of a swift writer. Ephe. 5.20. Giving thanks always for all things unto God, even the Father, in the name of our Lord jesus Christ. Psal, 36.8, 9 How excllent is thy mercy, O God? therefore the children of men trust under the shadow of thy wings, they shallbe satisfied with the fatness of thine house, and thou shalt give them drink out of the river of thy pleasures. Coloss. 3.16.   

Chap. 46. Of Christian Apology, and Martyrdom.  
THe profession of Christ in dangers, is either in word, or deed.  
Profession in word, is called Christian Apology, or the confession of Christ. Rom. 10.10. With the heart, man believeth unto unrighteousness: and with the mouth, man confesseth to salvation. Psal. 22.23. I will declare thy name unto my brethren: in the mids of the Congregation will I praise thee.  
Christian Apology, is the profession of Christ in word, when as we are ready with fear, and meekness, to confess the truth of christian religion, so often as need requireth, and the glory of God is endangered, even before unbelievers, especially, if they be not past all hope of repentance. 1. Pet. 3.15. Sanctify the Lord God in your hearts, and be ready always to give an answer to every man, that asketh you a reason of the hope that is in you: Verse. 16. And that with meekness and reverence, having a good conscience, that when they speak evil of you, as of evil doors; they may be ashamed, which blame your good conversation in Christ. Acts 7. the whole Chapter. Steven there maketh an Apology for himself. Mat. 7.6. Give not that which is holy to dogs, nor cast your pearls before Swine: lest they tread them under their feet, and turning again, all to rend you.  
Profession, which is indeed, is called Martyrdom. Martyrdom is a part of Christian profession, when as a Christian man doth, for the doctrine of faith, for justice, and for the salvation of his brethren, undergo the punishment of death, imposed upon him by the adversaries of Christ jesus. Mat. 6.18, 27, 28. john told Herode. It is not lawful for thee to have thy brother's wife. And immediately the King sent the hangman, and gave him charge that his head should be brought: so he went and beheaded him in the prison. 2. Cor. 12.15. I will most gladly bestow, and be bestowed for your souls, though the more I love you, the less am I loved.  
Notwithstanding, it is lawful for Christians to flee in persecution, if they find themselves not sufficiently resolved, and strengthened by God's spirit to stand. Mat. 10.23. When they persecute you in one City, flee into another. verily, I say unto you, ye shall not have finished all the Cities of Israel, till the Son of man come. john 10.39. Again they studied to apprehended him, but he escaped out of their hands. Acts 9.30. When the brethren knew it, they brought him to Cesar●, and sent him forth to Tarsus. 1. Kings 18.13. Was it that told my Lord, what I did when jesabel slew the Prophets of the Lord, how I hid an hundredth men of the lords Prophets, by fifties in a cave, and fed them with bread and water? Acts 20.22. Now behold, I go bound in the Spirit unto jerusalem, and know not what things shall come unto me there.   

Chap. 47. Of edification, and Alms among the faithful.  
THat profession of Christ, which concerneth his members, namely, the saints and faithful ones, is either edification or alms.  
Edification, is every particular duty towards our brethren, whereby they are furthered either to grow up in Christ, or else are more surely united to him. Rom. 14.19. Let us follow those things which concern peace, and wherewith one may edify another.  
To Edification these things which follow appertain.  
I. To give good example. Mat. 5.16. Let your light so shine before men, that they may see your good works and glorify your Father which is in heaven. 1. Pet. 2.12. Have your conversation honest among the Gentiles, that they which speak evil of you as of evil doers, may by your good works which they shall see, glorify God in the day of thy visitation.  
II. To exhort. Heb. 3.13. Exhort one another daily while it is called to day, lest any of you be ha● through the deceitfulness of sin. Romans 1.12. That I might be comforted together with you through our mutual faith, both yours and mine.  
III. To comfort. 1. Thess. 5.14. Comfort the feeble minded, bear with the weak, be patiented towards all men. james. 5.16. Acknowledge your faults one to another, and pray one for another, that ye may be healed. ver. 20. He that converteth a sinner from going astray out of his way, shall save a soul from death, and shall hide a multitude of sins. 1. Thess. 4.18. Comfort yourselves one an other, with these words.  
FOUR To admonish. Rom. 15.14. I myself am persuaded of you brethren, that ye also are full of goodness, and filled with all knowledge: and are able to admonish one an other. 1. Thess. 5.14. We desire you, brethren, admonish them that are unruly.  
They shall observe an holy manner of admonition, who in the spirit of meekness, and as it were, guilty of the like infirmity themselves, do admonish forth with all their brethren of such faults, as they certainly know by them, and that out of God's word. Gal. 6.1. Brethrens, if any man by occasion be fallen into any fault, ye, which are spiritual, restore such an one in the spirit of meekness, considering thyself, lest thou also be tempted. Matth. 5.7. Thou hypocrite, cast 〈◊〉 first the beam out of thine own eye, and then shalt thou se● to take the mo●e out of thy brother's eye. 2. Timoth. 4.2. Preach the word, be instant in season and out of season improve, rebuke, exhort, with all long suffering, and doctrine. Mat. 18.15. If thy brother trespass against thee, go● and tell him his fault between thee and him alone: if he hear thee, thou hast won thy brother. Rom. 15.14. 2. Tim. 4.2. Levit. 19.17. Thou shalt not hate thy brother in thine heart, but thou shalt plainly rebuke thy neighbour, and suffer him not to sin.  
Relief peculiar to the godly among themselves, is a duty, whereby the rich do out of their plenty supply the wants of the poor, both according to their ability, & sometimes beyond their ability. 2. Corin. 8.3. To their power (I bear record) yea, beyond their power they were willing. Acts. 2.44, 45. All that believed were in one place, and had all things common: and they sold their possessions and goods, and parted them to all men, as every one had need.   

Chap. 48. Of the 4. degree, of the declaration of God's love: and of the estate of the elect, after this life.  
THe fourth degree of the declaration of God's love, is Glorification. Rom. 8.30.  
Glorification, is the perfect transforming of the Saints into the image of the Son of God. Phil. 3.21. Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working, whereby he is able even to subdue all things unto himself. 1. Cor. 15.44. It is sown a natural body, and is raised a spiritual body: there is a natural body, and there is a spiritual body. 45. As it is also written, The first man Adam was made a living soul: the last Adam was made a quickening spirit. Verse. 49. And as we have borne the image of the earthly, so shall we bear the image of the heavenly. Psal. 17.15. I will behold thy face in righteousness, and when I awake, I shallbe satisfied with thine image.  
The beginning of glorification, is in death, but it is not accomplished and made perfect, before the last day of judgement.  
The death of the Elect, is but a sleep in Christ, ᵃ whereby the body and soul is severed. The body, ᵇ that after corruption it may rise to greater glory. The soul, that it ᶜ being fully sanctified, may ᵈ immediately, after departure from the body, be transported into the kingdom of heaven.  
ᵃ 1. Cor. 15.18. If Christ be not raised, they which are asleep in Christ, are perished. Acts. 70.60. When he had thus spoken, he slept. ᵇ 1. Cor. 15.36. O fool, that which thou sowest is not quickened, except it die. c. revel. 21.27. There shall enter into it, none unclean thing, neither whatsoever worketh abomination or lies: but they which are written in the lambs book of life. Rom. 7.25. I myself in my mind serve the Law of God, but in my flesh the Law of sin. ᵈ Luke. 23.42. He said to jesus, Lord, remember me, when thou comest into thy Kingdom. Verse 43. Than jesus said to him, this day shalt thou be with me in Paradise. Revel. 14.13. Than I heard a voice from heaven, saying unto me. Writ, Blessed are the dead, which hereafter die in the Lord. Even so saith the spirit: for they rest from their labours, and their works follow them.  
The faithful need not to fear death, because Christ hath taken away the sting thereof. 1. Cor. 15.55. O death where is thy sting! O grave, where is thy victory! ver. 56. The sting of death is sin: and the strength of sin, is the law. ver. 57 But thanks be to God, which hath given us victory through our Lord jesus Christ. Heb. 2.15. That he might deliver all them, which for fear of death, were all their life time subject to bondage.  
Souls being once in heaven, remain there till the last day of judgement, where they partly magnify the Name of God, and partly do wait, and pray for the consummation of the kingdom of glory, and full felicity in body and soul. Revel. 5.8. And when he had taken the book, the four beasts, and the four and twenty Elders fell down before the Lamb, having every one haps and golden vials full of odours, which are the prayers of the Saints. Verse 9 And they sang a new song, saying, thou art worthy to take the book and to open the seals thereof: because thou wast killed, and hast redeemed us to God, by the blood out of every kindred, and tongue, and people, and nation. Revel. 14.2. I heard the voice of harpers harping with their haps. ver. 3. And they sung as it were a new song before the throne: Revel. 6.10. And they cried with a loud voice, saying, how long, Lord, holy and true? dost not thou judge and avenge our blood on them that devil on the earth?   

Chap. 49. Of the estate of the Elect, at the last day of judgement.  
THe last day of judgement, shall be on this manner.  
I Immediately before the coming of Christ, ᵃ the powers of heaven shall be shaken: the Sun and Moon shall be darkened: and the stars shall seem to fall from Heaven: ᵇ at which sight the Elect then living shall rejoice, but the reprobate shall shake every joint of them ᵃ Mat. 24.29. Immediately after the tribulation of those days, shall the Sun be darkened, the Moon shall not give her light, the Stars shall fall from heaven, and the power of heaven shall be shaken: Verse 30. And then shall appear the sign of the Son of man in heaven: and then shall all the kindreds of the earth mourn, and they shall see the Son of man come in the Clouds of heaven, with power and great glory. ᵇ Luke. 21.26. men's hearts shall fail them for fear, and for looking after those things, which shall come on the world. Verse. 28. And when these things begin to come to pass: then look up and lift up your heads, for your redemption draweth near. 2. Tim 4.8. Hence forth is laid up for me the crown of righteousness, which the Lord, the righteous judge shall give me at that day: and not to me only, but unto all them also that love his appearing.  
II. Than the heavens, being all set on fire, shall with a noise, like to that of Chariot wheels, suddenly pass away, and the elements, with the earth, and all therein, shallbe consumed with fire. 2. Pet. 3.12. Looking for, and hasting unto the coming of the day of God, by which the heavens being set on fire shallbe dissolved, and the elements shall melt with heat. Ver. 13. But we look for new heavens, and a new earth, according to his promise, wherein dwelleth all righteousness.  
At the same time, when as all these things shall come to pass, ᵃ the sound of the last trumpet shallbe heard, sounded by the Archangel. ᵇ And Christ shall come suddenly in the clouds, with power, and glory, and a great train of Angels. ᵃ Matt. 24.31. And he shall sand his Angels with a great sound of a trumpet. 1. Thess. 4.16. The Lord himself shall descend from heaven with a shout, even with the voice of the Archangel, and with the trumpet of God: and the dead in Christ shall rise first. ᵇ Matth. 24.30. 1. Thess. 4.17. Than shall we, which live and remain, be caught up with them also in the clouds, to meet the Lord in the air, and so shall we ever be with the Lord.  
III. Now at the sound of the trumpet, the elect, which were dead, shall arise with their bodies: and those very bodies, which were turned to dust, and one part rend from another, shall by the omnipotent power of God, be restored, and the souls of them shall descend from heaven, and be brought again into those bodies. As forathem, which then shall be alive, they shall be changed in the twinkling of an eye, and this mutation shall be in steed of death. At that time, the bodies shall receive their full redemption: ᵇ and all the bodies of the Elect, shall be made like the glorious body of Christ jesus, and therefore shall be spiritual, immortal, glorious, and free from all infirmity. ᵃ 1. Cor. 15.52. We shall not all sleep, but we shall be changed in a moment, in the twinkling of an eye, at the last trumpet. ᵇ verse. 43. It is sown in dishonour, it is raised in honour: it is sown in weakness, it is raised in power. verse. 44. It is sown a natural body, it is raised a spiritual body, etc.  
FOUR Last of all, when they are all convented before the tribunal seat of Christ, he will forthwith place the Elect, severed from the Reprobate, and taken up into the air, at his right hand, and to them being written in the book of life, will he pronounce this sentence. Come ye blessed of my Father, possess the kingdom prepared for you from the foundation of the world. Matt. 25.33. He shall set the sheep on his right hand, and the Goats on the left. 1. Thess. 4.17. Revel. 20.12.15. Whosoever was not found written in the book of life, was cast into the lake of fire.   

Chap. 50. Of the estate of the Elect after judgement.  
THe last judgement being once finished, the elect shall enjoy immediately blessedness in the kingdom of heaven.  
Blessedness is that, whereby God himself is all in all his elect. 1. Cor. 15.28. When all things shall be subdued to him, then shall the Son also himself be subject unto him, that did subdue all things under him, that God may be all in all. And it is the reward of good works: not because works can merit, but by reason of God's favour, who thus accepteth works, and in respect of the merit of Christ's righteousness, imputed to the elect. Rom. 6.23. The wages of sin is death, but eternal life is the gift of God, through jesus Christ our Lord. 2. Timoth. 4.8. Revel. 22.12. Behold, I come shortly, and my reward is with me, to give every man according at his work shall be.  
Blessedness hath two parts: Eternal life, and perfect glory.  
Eternal life, is that fellowship with God, ᵃ whereby God himself, is, through the Lamb Christ, life unto the Elect. For in the kingdom of heaven, the elect shall not need meat, drink, sleep, air, heat, cold, physic, apparel, or the light of the Sun and Moon: ᵇ but in place of all these, shall they have in them God's Spirit, by which immediately they shall be quickened for ever. ᵃ john. 14.23. If any man love me, he will keep my word, and my Father will love him, and we will come unto him, and devil with him. 1. john. 4.15. Whosoever confesseth that jesus Christ is the Soon of God, God dwelleth in him, and he in God. Revel. 21.3. And I heard a voice, saying, Behold, the Tabernacle of God is with men, and he will devil with them: and they shall be his people, and God himself shall be their God with them. vers. 23. And that City hath no need of Sun or Moon to shine in it: for the glory of God did light it, & the lamb is the light of it Revel. 22.2. In the mids of the street of it, and of either side of the river, was the tree of life, which bore twelve manner of fruits, and gave fruit every month: & the leaves of the tree served to heal the nations with. vers. 5. And there shallbe no night there, and they need no candle or light of the sun: for the Lord giveth them light, and they shall reign for evermore. ᵇ b1 Corinth. 15.45. Rom. 8.11. If the spirit of him, that raised up jesus from the dead, dwell in you, he that raised up Christ from the dead, shall also quicken your mortal bodies, because that his spirit dwelleth in you.  
Perfect glory, is that wonderful excellency of the Elect, whereby they shall be in a far better estate than any heart can wish. This glory consisteth in three points. I. In that they shall still behold the face of God, which is his glory and majesty. Revel. 22.4. And they shall see his face, and his name shallbe in their foreheads. Psal. 17.15. I will behold thy face in righteousness and when I awake I shallbe satisfied with thine image. II. In that they shallbe most like to Christ, namely, just, holy, uncorruptible, glorious, honourable, excellent, beautiful, strong, mighty, and nimble. 1. joh. 3.2. dearly beloved, now are we the sons of God, but yet it doth not appear what we shall be: and we know that when he shall appear, we shall be like him: for we shall see him as he is. Philip. 3. verse. 21. Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working, whereby he is able even to subdue all things to himself. III. They shall inherit the kingdom of heaven, yea the new heavens, and new earth shallbe their inheritance. 1. Pet. 1.4. God hath begotten you to an inheritance immortal and undefiled, and that fadeth not away, reserved in heaven for you. Mat. 25.34. Than shall the King say to them on his right hand, Come ye blessed of my Father, possess a kingdom prepared for you, before the foundations of the world were laid. Revel. 5.10. Thou hast made us unto our God, Kings and Priests, and we shall reign on the earth. Revel. 21.7. He that overcometh, shall inherit all things, and I will be his God, and he shall be my sonn●.  
The fruit that cometh from both these parts of blessedness, is of two sorts: Eternal joy, and the perfect service of God. Psal. 16.11. Thou wilt show me the path of life, in thy presence is the fullness of joy: and at thy right hand there are pleasures for evermore. Psal. 36.8. They shall be satisfied with the fatness of thine house, and thou shalt give them drink one of the river of thy pleasures. verse. 9 For with thee is the well of life, and in thy light shall we see light.  
The parts of God's service, are Praise, & Thanksgiving. Revel. 21.3. And I heard a great voice out of heaven, saying, behold, the Tabernacle of God is with men, and he will devil with them: and they shallbe his people, and God himself shallbe their God with them. Chapter. 5.12. Saying with a loud voice, Worthy is the Lamb, that was killed to receive power, and riches, and wisdom, and strength, and honour, and glory, and praise, etc. verse. 13. Chapter. 11.17. The four and twenty Elders, which sat before God on their seats, fell upon their faces, and worshipped God, saying, We give thee thanks, Lord God Almighty, which art, and which waste, and which art to come: for thou hast received thy great might, and hast obtained thy kingdom.  
The manner of performing this service, is to worship God by God himself immediately. In heaven there shall neither be Temple, ceremony, nor Sacrament, but all these wants shall God himself supply together with the Lamb, that is, Christ. Reu. 21.22. I saw no Temple therein, for the Lord God Almighty, and the Lamb are the Temple of it.  
This service shallbe daily and without intermission. Reve. 7.15. They are in the presence of the throne of God, and serve him day and night in his Temple.  

A Corollary, or the last conclusion.  
THus God, in saving the Elect, doth clearly set forth his justice and Mercy. His justice, in that he punished the sins of the Elect, in his Sons own person. His mercy, in that he pardoned their sin, for the merits of his son. Ephes. 1.18. That the eyes of your understanding may be lightened, that ye may know what the hope is of his calling, and what the riches of his glorious inheritance is in his Saints, 19 And what is the exceeding greatness of his power toward us, which believe, according to the working of his mighty power. verse. 20. Which he wrought in Christ. cha. 3.18. That ye may be able to comprehend with all saints, what is the breadth, and length, and depth, and height: 19 And to know the love of Christ.  
All these things the Lord himself hath thus decreed, and in his good time will accomplish them, to the glorious praise of his name. Prou. 16.4. The Lord hath made all things for his own sake: yea even the wicked for the day of evil.    

Chap. 51. Concerning the order of the causes of salvation according to the doctrine of the Church of Rome.  
THere are two things requisite to obtain salvation: Predestination, & the Execution thereof.  
Predestination is a fore-ordaining of the reasonable creature to grace in this life, and glory in the life to come. Sebast. Catta. Enchirid. tract. 1. cap. vlt.  
This in regard of the first effects thereof, which are vocation, election, and ordination to eternal life, hath the cause of it in God, namely his will: but in regard of the last effect, which is, the execution of such an ordinance, and the obtaining of eternal life, it hath the cause of it from man. But for the more evident declaration of this, these seven conclusions must be set down.  
I. The Predestination, and Reprobation of God, do not constrain or enforce any necessity upon the will of man.  
II. God hath predestinated all men, that is, he hath appointed and disposed all men, so as they might obtain eternal salvation.  
III. Man is neither by necessity nor chance saved or condemned, but voluntarily.  
FOUR God hath Predestinated some, other hath he rejected.  
V Those whom God hath predestinated by his absolute predestination, which cannot be lost, they shall infallibly die in grace: But they which are predestinate by that predestination which being according to present justice, may be lost by some mortal sin which followeth, are not infallibly saved, but oftentimes such are condemned, & lose their crown & glory. Hence ariseth that position of theirs, that he which is justified may be a reprobate, and perish eternally. Torrensis Aug. Confess. 2. book. 4. chap. 20. sect. Therefore predestination is not certain, seeing it may be lost.  
VI God alone doth know the certain and set number of them which are predestinate.  
VII. There is one set number of them which are predestinate, or reproved, and that can neither be increased nor diminished.  
The execution of Predestination, is either in infants, or those of years of discretion.  
Concerning infants, the merit of Christ is applied unto them, by baptism rightly administered: so that whatsoever, in original corruption, may truly and properly be accounted for sin, it is not only, as I may say, not pared away, or not imputed, but utterly taken away. For there is nothing that God can hate in such as are renewed. Concil. Trid. 5. sect. 5. can.  
Nevertheless they are urged to confess, that there remaineth yet in such as are baptised concupiscence, or the relics of sin. The which seeing it is left in men for them to wrestle withal, it hath not power to hurt such as yield not unto it.  
The execution of predestination in such as are of riper years, hath six degrees.  
The first is vocation, whereby men, not for their own merits, but by Gods preventing grace through Christ, are called to turn unto God.  
The second is, a preparation to righteousness, whereby men, through the inherent power of free will, do apply themselves to sanctification, after that the same power is stirred up by the holy Ghost. For free will is only somewhat diminished, & not extinguished: and therefore so soon as the holy Ghost toucheth, & enlighteneth the heart, it worketh together with the same spirit, freely assenting unto the same. This preparation hath seven degrees. Biel. 4. book. 14. dist. 2. quest.  
The first is faith, which is a knowledge and an assent, whereby men agreed that those things are true which are delivered concerning God, and his will, revealed in the word of God.  
This is the foundaion of justification, and prepareth the heart: because it stirreth up free will that it may affect the heart with those motions by which it is prepared to justification.  
I. The first act of faith is to apprehended the ugliness of sin, and the wages thereof.  
II. After this followeth a fear of God's anger, and of hell fire.  
III. Than begin men to dislike, and in some sort to detest sin.  
From these ariseth a certain disposition which hath annexed unto it, the merit of congruity, yet not immediate nor sufficient, but imperfect.  
FOUR At the length, faith returneth to the contemplation of God's mercies, and believeth that God is ready to forgive sins by the infusion of charity into those, which are before sufficiently prepared and disposed.  
V Out of this contemplation proceedeth the act of hope, whereby faith beginneth to desire and to wait on God, as the chiefest good.  
VI Out of this act of hope ariseth love, whereby God is loved above all things in the world.  
VII. After this love followeth a new dislike, and detestation of sin, not so much in regard of fear of the punishment in hell fire, as in regard of the offence to God, who is simply loved more than all other things.  
VIII. After all these followeth a purpose of amendment of life: and here comes in the merit of congruity, that is sufficient: or else, the immediate, sufficient and last disposition before the infusion of grace.  
The third degree of predestination, is the first justification, whereby men of uniustare are made just, not only through the remission of their sins, but also by a sanctification of the inward man, by his voluntary receiving of grace and gifts.  
The efficient cause of this justification, is the mercy of God, and the meritorious passion of our Saviour Christ, whereby he purchased justification for men. The instrumental cause is baptism. The formal cause is not that justice, which was inherent in Christ, but which he infuseth into man: and that is especially hope and charity.  
The fourth degree is the second justification whereby men are of just, made more just: the cause hereof is faith, joined with good works.  
It is possible for such as are renewed, to keep the commandments: And therefore it is false that is just 〈◊〉 committeth so much as a venial s●ne, in his best actions, much less, that he deserveth eternal death for the same.  
The fift degree is the reparation of a sinner by the sacrament of Penance. The which is as it were, the second board after a shipwreck. The cause why this reparation is necessary, is, because men lose the grace of justification by every mortal sin.  
The last degree is the fruit of justification: which is nothing else, but the meritorious reward of good works, namely eternal life, which the good works of such as are in the estate of grace do ex condigno, that is, of sufficient worthiness deserve.  
Thus much concerning the degrees of executing Predestination. Now followeth the applying of predestination particularly to the persons of men.  
No man, so long as he liveth in this mortal life, aught so much to presume on the secret mystery of God predestination, as to determine undoubtedly that he is in the number of them whom God hath ordained to eternal happiness. For no man, without especial revelation can know, whom God hath chosen to be his heirs. Sess. 6. c. 12.  

The errors.  
This doctrine of the Church of Rome, is in truth, a blasphemous doctrine, & to be no better accounted off, then as a gibbet, which is set up to torment and to rack the consciences of men: But I will only touch in a word, the main absurdities of this their doctrine.  
I. They make the name of Predestination proper only to the Elect, as though God had not predestinated the reprobate, but only foreknown that such should be reprobates: fearing lest in so doing, they should make God a cause, why the reprobates are damned. But God's foreknowledge may as well be termed such a cause, as his predestination. Acts. 2.23. And Augustine acknowledgeth God's predestination, as well in the reprobate as Elect. For, in his 15. book of the City of God, 1. chap. he maketh all men Citizens of one of these two Cities, heaven and hell. The Citizens of the one, are predestinate to reign with God perpetually, the other, to suffer eternal punishment with the devil and his Angels.  
II. They teach, that God's predestination is mutable: and so as that he, whom God hath predestinate to life, may for all that be condemned: and he, who in God's foreknowledge is a reprobate, may afterward obtain eternal life. All this is flat contrary: for God hath undoubtedly & unchangeably decreed, what shall become of every man, who shallbe saved, and who shallbe condemned. Rom. 11.29. The gifts and calling of God, are without repentance. Math. 24.24. There shall arise false Christ's, and false prophets, and shall show great signs and wonders, so that (if it were possible) they should deceive the very Elect. Rom. 8.33. Who shall lay any thing to the charge of Gods chosen? it is God that instifieth, verse. 34. Who shall condemn? It is Christ which is dead, etc. vers. 35. Who shall separate us from the love of Christ? 2. Tim. 2.19. This foundation standeth sure, The Lord knoweth who are his. Again, if we grant this, it must needs follow that the foreknowledge of God may be deceived, his will altered, & his power weakened. The which is most blasphemous to think, or say. Finally, by this means, every man should be uncertain of his predestination to life: and so that excellent and only sure groundwork of full assurance oh salvation, is not only sore shaken, but quite and clean overturned.  
III. They teach, that God hath predestinate all to salvation: but Paul, 2. Thes. 2.10. faith plainly, that there are certain men ordained to destruction, whom he distinguisheth from the Elect, vers. 13.2. Tim. 2.20. In a great house, there are not only vessels of gold, and of silver, but also of wood & of earth, and some for honour, and some for dishonour. Math. 20.16. There are many called, but few chosen. And of so great a number of the jews, a remnant only are saved. This also serveth to set out God's goodness, in that his benefit is not common to all men. For we usually admire nothing, but that which is rare.  
FOUR They teach, that predestination, in regard of the last effect thereof, hath his cause in man: namely, in his free will and works. For whom God hath foreseen, that they would willingly receive the grace of God offered them in Christ, & which would lead their lives according to the commandments, them did he predestinate: not by reason of their works, but of his free grace, yet so, as that he had an eye or respect unto the good works which they would do. This their brainesick imagination, Paul utterly overthroweth, when he teacheth. Eph. 1.4. that God hath chosen the Ephesians before the foundations of the world were laid, not because he did foresee that they would be holy, but that they should be holy & without blame before him in love. Tit. 2.12. Furthermore, seeing there is nothing either above God, or greater than God, it is palpable impiety to set down any cause of his will, which should be either without, or above himself. Therefore we do not without good cause deny, that God's foreknowledge of faith, and good works in any, can be a motive why God should decree, that some men should be saved.  
V They say, that Baptism truly administered, doth not only wash away the guiltiness, but also the corruption of original sin, in such sort, as that after it is no more accounted a sin. But contrariwise, it is most certain, that, howsoever the guiltiness of sin be taken away, yet that natural pollution and corruption, is not by and by extinguished, but kerbed, as it were, and kept under, that it bear not a full sway in man. For if it were otherwise, why should Paul so bewail his original corruption, as he doth, I see, saith he, an other law in my members, rebelling against the law of my mind, and leading me captive to the law of sin, which is in my members: miserable man that I am, who shall deliver me from this body of death? And the same Paul, Rom. 7.13. calleth original sin, the worker of death.  
Again, concupiscence is the very root of actual sin: therefore it must needs be properly a sin, even after Baptism. james. 1.14. Lastly, unless concupiscence were of the same nature with sin, that vehement and earnest combat between the flesh and the spirit, would presently cease.  
VI They teach, that the power of free-will, which man received of God, to do that which is good, is only lessened before true conversion, and not extinguished: and therefore that it is possible for man, to prepare himself for justification. But the Scripture saith, that a natural man cannot perceive the things which are of God, much less will them. 1. Cor. 2.14. And 〈◊〉 the same we are taught, Eph. 2.1. that men are 〈◊〉 ●eake, or sick, but dead in sin.  
VII. W●re as they say, that the holy Ghost doo● stir up the will, to well doing: it is appearance. For 1. Cor. 12.3. No man can say that jesus is Lord, but by the holy Ghost. And, Phil. 2.13. It is God which worketh in you, to do, and to william. And no man can come to the Son, except the Father draw him. To conclude, how can there be any spark of goodness in him, who is anew to be fashioned after God, in righteousness & true holiness. Eph. 4.24.  
VIII. They teach, that in man there is a natural preparation to Grace: and that it doth by a merit, which is of sufficient worthiness, deserve justification. This position savoureth of more than Satanical pride. For can any man think, (unless he be beside himself) that he, who deserveth infinite thousand damnations, can deserve the lest drop of grace? 2. Cor. 3.5.  
IX. They teach, that that faith, which they make to be the main pillar of man's justification, is nothing else, but a knowledge and illumination of the mind, concerning the truth of God's word. The which if it be so, I would feign know why the devil might not be saved, who hath this faith, which is the ground of justification with them: & yet, albeit he have this faith, no man will be so simple, as to think, that he is, or can be, accounted one of the faithful.  
X. They maintain, that the love of God, cometh before reconciliation with God, which is made in the work of justification: but contrarily, unless we were surely persuaded of God's love to us, in the justifying and sanctifying, it were impossible for us to love God. 1. joh. 4.14. We love him, because he loved us first. Even as we see that the sun by his heat, must first warm the air, before the air by any heat of his, can warm our bodies.  
XI. They say, that the formal cause of justification, is inherent justice. But albeit, this infused and inherent justice, hath indeed his use, and commendations, and reward: nevertheless, because it is in this life, by reason of the flesh, imperfect, and polluted, (as Esay speaketh) it cannot stand before God's judgement seat, and acquit any man from the sentence of condemnation, so as he might become heir of eternal life.  
They will here further say, that God doth accept this inherent righteousness, as a merciful father. This I grant, nevertheless, God's justice must be satisfied, or else we are damned. Wherhfore Christ's obedience, apprehended by a true and lively faith, is to be accounted the true essence of justification. In temptation and the combat with sin and Satan, faith doth not reason thus: Now I have charetie and inherent justice, and therefore God will receive me into his mercy; But faith doth rather look directly to the Son of God, who was sacrificed for us, and sitteth at the right hand of the Father, making intercession for us: to him doth faith fly, and is persuaded that for his cause, our sins are pardoned, and we reconciled to God, and that we are accounted just, not by any inherent quality, but by the merit of Christ's death and passion. Rom. 5.19.  
XII. That devised subtlety of second justification, is a mere delusion of the devil. For first, the word of God alloweth none other justification but one: there is one only justice, and one only satisfaction of the wrath of God. secondly, if the increase of inherent justice, were a sufficient cause, to distinguish justification, they might as well make an hundredth justifications, as two. thirdly, where as they say, that men are justified by good works, it is both false and ridiculous. False, 1. All works, yea those which are done after we are received into God's favour, are excluded from justifying. Eph. 2.10, Rom. 3.28. We conclude that a man is justified by faith, without the works of the Law. Where Paul speaketh not of ceremonial, but of moral works done under grace. 2. The cause of the cause, is the cause also of that, which is caused, but grace without works is the cause of predestination, which is the cause of justification: therefore grace without works, shall much more be the cause of justification. I say it is also ridiculous, because to affirm that inherent justice may be increased by good works, which are the fruit thereof, is as if one should say, that the Vine is more strong and lively by bearing Grapes: and that the inward brightness of the sun is made greater, by sending forth of beams. That saying of Luther is most true: Good works maketh not a man just, but a just man maketh good works. For good fruit maketh not a good tree, but declareth it to be good, but a good tree must needs make good fruit.  
XIII. They affirm, that every mortal sin extinguisheth grace, the which, if we may believe God's word, is far otherwise. john. 6.37. All that the Father giveth me, shall come to me: and him that cometh to me, I cast not away. Mat. 16.16. Thou art Peter, and upon this rock will I build my Church, and the gates of hell shall not prevail against it. 1. john. 2.19. They went out from us, but they were not of us: for, if they had been of us, they would have continued with us. Rom. 5.1. We being then justified, we have peace with God. Now how can this be true, if he, that is once justified may fall from grace.  
XIIII. They affirm, that works do of sufficient worthiness, merit eternal life. Here we must consider, that, if any work be meritorious, it must first be equivalent and proportional to the justice of God: secondly, God must receive it upon desert, not upon favour: Now for our works, look to the holiest, and they are very imperfect: and if so be they were in perfection answerable to the law, yet were they no more, than we are bound by duty to perform. And indeed nothing can merit aught at God's hands, but the works of Christ. For the humanity of Christ giveth the matter of a meritorious work: and his deity, whereunto his humanity is, by an hypostatical union united, ministereth sufficient merit and worthiness to the same work. This also may we add, that the doctrine of works, doth greatly darken the merit of Christ: because the obtaining of eternal life is detracted from Christ's death and obedience, and attributed to works. For (say these men) Christ by his passion deserved that man should be justified, but man being justified, deserved by his works eternal life. Augustine hath a notable sentence against this their doctrine in his 10. sermon de verbis Apostoli. If God (saith he) made us men, and we ourselves made us good men, we have made somewhat better than that which God hath made. For a man that is saved is better than any man. If therefore God made thee a man, and thou didst make thyself a good man, that which thou didst make, is better than that which God made. Lift not thyself against God, submit rather thyself and reverence him.  
XV. They say, that without especial revelation, no man knoweth whether he be predestinate. But it is out of all controversy, that God by his Spirit, word, and effects of predestination, giveth certain testimonies to such as are his children, that they are elect and shallbe saved. 1. Cor. 1.12. We have not received the spirit of the world, but the spirit which is of God, that we might know the things which are given us of God. Luke. 10.20. Rejoice that your names are written in the book of life. But no man can rejoice for any good which he assuredly knoweth not.    

Chap. 52. Of the decree of Reprobation.  
THus much shall suffice for the decree of Election: now followeth the decree of Reprobation, whereby God in his just judgement hath determined eternally to reject some, to the praise of his justice. 1. Pet. 2.8. Being disobedient, unto the which thing they were ordained. jude. 4. There are certain men crept in which were before of old ordained to this condemnation, ungodly, etc. 1. Thessa. 5.9. He hath not appointed us to wrath, but to obtain salvation by our Lord jesus Christ. Rom. 9.22. What if God would to show his wrath, and to make his power known, suffer with long patience the vessels of wrath prepared to destruction.  
Some, fearing lest they should make God an unjust and cruel God, refer this word Predestination only to the elect: as for the reprobate, they hold that God doth not predestinate them, but only foreknow that they should be condemned. Of this mind is Heming. Syntag. chap. of Predestination: and jacobus Andreas. These men turn the causes of salvation and damnation upside down: following this order.  

God's decree, whereby he would that all men should be saved in Christ. 

The fall of Adam, not preordained of God, but only foreknown 

Predestination, whereby God purposed with himself to justify, and pertually to glorify certain of Adam's posterity, freely of his own mercy, not by their faith or works, which he foresaw.  
God's foreknowledge of man's incredulity, and contumacy, whereby the rest of Adam's posterity refuse that grace which is offered in the Gospel. 

The decree of reprobation, whereby God foreknowing their contumacy, adjudgeth them to eternal damnation.         
An universal vocation, whereby grace & salvation is offered to all men without exception.  
But this description halteth right down, as may be proved by many reasons. First, it is untrue, that God would have all men saved in christ. For no man can be said to be elected, if God will that all men should be elected in christ. For election is a singling out of some from others: and he that electeth or chooseth, cannot be said to receive all: neither can he that taketh all, be said to make choice of a few. Wherefore, as all men agreed that there is a decree of election: so by the law of contraries we must conclude, that there is in like order and place, the decree of reprobation opposite unto it.  
If any man reason out of 1. Tim. 2.4. That God would that all men should be saved. He must know, that this sentence is not generally meant of all men, but indefinitely of some. And therefore it must not be understood of every singular and particular man, but of every singular estate and condition of man. Revel. 5.9. Christ redeemed his by his blood out of every kindred, and tongue, and nation, and people. And he is said Mat. 4.23. To have cured every disease, that is, every kind of disease▪ And Rom. 5.18. As by the offence of one, the fault came on all men to condemnation: so by the justifying of one, the benefit abounded toward all men, to the justification of life. 19 For as by one man's disobedience many were made sinners, so by the obedience of one, shall many also be made righteous. In this place we must note, that the words (all men) are indifinitelye put for many. August. in Enchirid. ad Laurent. c. 103. The Scripture (saith he) that speaketh of God, that he would have all to be saved, not as though there were none whom he would have condemned, seeing he would not show his miracles to them, who if he had showed to them any, they would as he himself saith, have repent: But we must understand by all men all sorts of men, whether kings or subjects, or any other condition whatsoever, etc. And in his book de Corrept. & Gratia. c. 14. It is said, that he will have all to be saved, namely, such as are predestinate to salvation, because of all sorts of men some are predestinate, as it is spoken of the Pharasies, Ye ●ithe every herb. Whereas Peter saith. 2. Pet. 3.9. God would have no man to perish, but all men to come to repentance, this must be understood of all the elect: because he speaketh of such as are faithful, & sanctified.  
As for the place in Ezek. 18.23. God will not the death of a sinner: we must hold this, that (God will) is not, as it is the overthrow and destruction of his creature: yet may he be said to will it another way: namely, as death is a punishment, and means to declare the justice of God.  
Now in that john saith. 1. john. 2.2. That Christ is a propitiation for the sins of the whole world: his meaning is not, that all the world shallbe saved, but that the elect, chosen out of all the world, shall have Christ their propitiatour. For so saith Christ himself, that he asketh not for the world, but for them whom the father hath given him out of the world. Now it cannot be, that he should be a propitiation for them, for whom he doth not vouchsafe to pray.  
Secondly it is false that God will have none damned. For seeing that some men are condemned, it must needs be either with his will, or without his william. If without his will, than violence shallbe offered to the will of God, something being done against it, which is impious once to think, if with it God must needs change his mind, which cannot be. Neither is there any cause why we should think that God is an accepter of persons, if so be he ordain any to condemnation: because he was not moved hereunto by any inherent circumstance of any man's person: neither oweth he aught to any man, and may do with his own that which seemeth good unto him.  
Neither must any think that hereby God hateth his creature: for he decreed to destroy his workmanship, not because he hated it, but upon just causes known to him, he ordained it to be subject to his hatred. And God doth not actually hate any thing for aught but sin. That saying of Aug. to Simpl. is a true saying. When God maketh the wicked, whom he doth not justify, vessels of wrath, he doth it not to hate that which he made: for in that he made them vessels, they have their use, namely, that by their pains to which they were ordained, the vessels of honour might reap profit. God therefore doth not hate them, in that they are men, or vessels, neither any thing that he made in them by creation, or ordination. For God hateth nothing which he hath made. But in as much as he made them vessels of destruction, he did it to instruct others. As for their impiety which he never made, that he hateth utterly. As therefore a judge hateth theft in a man, but he doth not hate his punishment that he is sent to work in the mines. For the thief doth the first, the Judge the latter: so God, whereas of the company of them which perish, he maketh vessels of perdition, he doth not therefore hate that which he doth, that is, the condemnation of those which perish in their due punishment for sin.  
If any oppose against this, the place of Mal. 2.10. That God is the Father of all: they must consider that it is to be understood of God's Church: out of which all the corrupt posterity of Adam are the sons of wrath, and children of Satan. Ephes. 2.2. joh. 8.44. Last of all this reason must not be urged, that God created any to the end he might destroy them. For the end of every man's creation is the glory of God: to the manifestation whereof the wicked were ordained. Pro. 16.4.  
Thirdly, whereas they say, that God did only foreknow, and not from eternity decree, the fall of Adam, it is most impious. For there is not the very lest thing in nature, but it cometh to pass by God's decree. Mat. 10.30. Yea, those actions which are sin, the Lord hath in his counsel determined of them. Act. 4.28. Therefore, if any be of this mind, they either overturn God's providence and counsel, or at the lest, make it to be but a fond & idle speculation.  
Fourthly, this is a preposterous doctrine, namely, that God did first foreknow the fall of mankind in Adam: and after that ordained such as he foreknew, to death or life. For the end is always first in the intent of the agent. Again, the fall of Adam is a subordinate means, whereby God doth execute the decree of predestination. Therefore no man may think, that God first took counsel of the means whereby his decree might be accomplished, and afterward considered of the thing to be accomplished, that is, of the decree of his election and reprobation.  
Last of all, it is not true, that all men are called to salvation: and that therefore that grace which is in Christ, is offered to all: and that God decreed to reject some, for their unbelief which he foresaw in them. For many children of faithful parents have died before they had any use of reason at all: ye many thousands of riper years, which have not had so much as a glimmering of Christ. Act. 14.16. Andalbeit a man should never contemn the Gospel, yet the corruption of original sin, were enough to condemn the whole world. Again, that great admiration of Paul. Rom. 9.20. O man, who art thou which pleadest against God? showeth manifestly that the cause why God decreed to reject some is unsearchable, and that it doth not depend upon his foresight, that such would spurn against the grace offered them in the Gospel. Aug. hath a fit speech for this purpose. Epist. 105. Who, saith he, created the reprobate, but God? and why? because it was his good pleasure? But why was it his pleasure? O man, what art thou which disputest with God?   

Chap. 53. Concerning the execution of the decree of Reprobation.  
IN the execution of this decree, there is to be considered, the foundation or beginning, and the degrees or proceeding thereof.  
The foundation of executing the decree of reprobation is the fall of Adam, by which fall he was subject both to sin & damnation. Ro. 11.32. For God hath shut up al● in unbelief, that he might have mercy on all. 1. Pet. 2.8. Here we must note, that God hath so decreed to condemn some, as that notwithstanding all the fault and guilt of condemnation remaineth in the men only.  
Further, whom God rejecteth to condemnation, those he hateth: this hatred of God is, whereby he detesteth & abhorreth the reprobate when he is fallen into sin, for the same sin. And this hatred which God hath to man, comes by the fall of Adam: and it is neither an antecedent or a cause of God's decree, but only a consequent and followeth the decree.  
Reprobates are either infants, or men of riper age.  
In reprobate infants, the execution of God's decree is this: assoon as they are borne, for the guilt of original and natural sin being left in God's secret judgement unto themselves, they dying are rejected of God for ever. Rom. 5.14. But death reigned from Adam to Moses, even over them also that sinned not after the like manner of the transgression of Adam, which was the figure of him that was to come. Ro. 9.11. For yet the children were borne, and when they had neither done good nor evil, that the purpose of God might remain according to election, not by works, but by him that calleth.  
Reprobates of riper age, are of 2. sorts, they that are called (namely by an uneffectual calling) and they that are not called.  
In the Reprobates which are called, the execution of the decree of reprobation hath 3. degrees, to wit, an acknowledgement of God's calling, a falling away again, and condemnation.  
The acknowledgement of God's calling, is, whereby the Reprobates for a time do subject themselves to the calling of God, which calling is wrought by the preaching of the word. Matth. 22.14. For many are called, but few are chosen. And of this calling there are five other degrees.  
The first, is an enlightening of their minds, whereby they are instructed of the holy Ghost to the understanding and knowledge of the word. Heb. 6.4. For it is impossible that they which were once lightened, etc. 2. Pet. 2.20. For if they, after they have escaped from the filthiness of the world, through the knowledge of the Lord, and of the saviour jesus Christ, are yet tangled again therein, and overcome, the latter end is worse with them then the beginning.  
The second, is a certain penitency, whereby the reprobate, I. Doth know his sin. II. Is pricked with the feeling of God's wrath, for sin. III. Is grieved for the punishment of sin. FOUR Doth confess his sin. V Acknowledgeth God to be just in punishing sin. VI Desires to be saved. VII. Promiseth repentance in his misery or affliction, in these words. I will sin no more. Mat. 27.3. Than when judas which betrayed him saw that he was condemned, he repent himself, and brought again the thirty pieces of silver, to the chief Priests and Elders. Heb. 12.17. For ye know how that afterward also when he would have inherited the blessing, he was rejected: for he found no place to repentance, though he sought the blessing with tears. 1. King 21.27. Now when Ahab heard those words, he rend his clotheses, and put sackcloth upon him, and fasted, and lay in Sackcloth, and went softly. Nomb. 23.10. Let me dye the death of the righteous, and let my last end be like his. Psalm. 78.32. For all this they sinned still, and believed not his wondrous works. Verse 33. Therefore their days did he consume in vanity, and their years hastily. Verse 34. And when he slew them, they sought him, and they returned, and sought God early. Ver. 35. They remembered that God was their strength, and the most high God their redeemer.  
The third degree is, a temporary faith, whereby the reprobate doth confusedly believe the promises of God, made in Christ, I say, confusedly, because he believeth that some shall be saved, but he believeth not that he himself particularly shallbe saved, because he being content with a general faith, doth never apply the promises of God to himself: neither doth he so much as conceive any purpose, desire, or endeavour to apply the same, or any wrestling or striving against securirie or carelessness and distrust. jam. 2.19. Thou believest that there is one God, thou dost well: the devils also believe it, and tremble. Matth. 13.20. And he that received seed in the stony ground, is he which heareth the word, and incontinently with joy receiveth it. 21. Yet hath he no root in himself, and dureth but a season. joh. 2.23. Now when he was at Jerusalem at the Passeover in the feast, many believed in his name, when they saw his miracles which he did. v. 24. But jesus did not commit himself unto them, because he knew them all.  
The fourth is, a tasting of heavenly gifts: as of justification, and of Sanctification, and of the virtues of the world to come. This tasting is verily a sense in the hearts of the reprobates, whereby they do perceive and feel the excellency of God's benefits, notwithstanding they do not enjoy the same. For it is one thing to taste of dainties at a banquet, & another thing to feed & to be nourished thereby. Heb. 6.4. For it is impossible, that they which were once lightened, and have tasted of the heavenly gift, and were made partakers of the holy Ghost.  
The fift degree, is the outward holiness of life for a time, under which, is comprehended the zeal in the profession of Religion, a reverence and fear towards God's ministers, and amendment of life in many things. Mark 6.20. For Herod feared john, knowing that he was a just man and an holy, and reverenced him, and when he heard him, he did many things, and heard him gladly. Acts 8.13. Than Simon himself believed also, and was baptised, and continued with Philip, and wondered when he saw the signs and great miracles which were done. Hose. 6.4. O Ephraim, what shall I do unto thee? O judah, how shall I entreat thee? for your goodness is as a morning cloud, and as the morning dew, it goeth away.  
The second degree of the execution of God's counsel of reprobation, in men of ripe age which are called, is a falling away again, which for the most part is effected and wrought after this manner. First, the reprobate is deceived by some sin. secondly, his heart is hardened by the same sin. thirdly, his heart being hardened, it becometh wicked and perverse. Fourthly, then followeth his incredulity and unbelief, whereby he consenteth not to God's word, when he hath heard & known it. Fiftly, an Apostasy or falling away from faith in Christ, doth immediately follow this unbelief. Heb. 3.12, 13. Take heed brethren, lest at any time there be in any of you an evil heart, and unfaithful, to departed away from the living God. 1. Tim. 1.19.  
This Apostasy, is sometimes sin against the holy Ghost, which is, when any man willingly through obstinate malice, doth speak blasphemy against Christ and his divine truth, which he hath certainly known. This obstinacy of the heart ariseth from the old and engrafted affections, hatred, envy, and malice, directly against God himself and Christ. It hath his name, not because it is committed against the person of the holy spirit, but because it is done against the gift of the holy Ghost, namely, Illumination. This cannot be forgiven, because it excludeth all faith and repentance. Heb. 6.4 and chap. 10. ver. 26. For if we sin willingly after that we have received the truth, there remaineth no more sacrifice for sins.  
After Apostasy followeth pollution: which is the very fullness of all iniquity, altogether contrary to sanctification. Gene. 15.16. And in the fourth generation, they shall come hither again, for the wickedness of the Amorites is not yet full.  
The third degree, is damnation, whereby the reprobates are delivered up to eternal punishment. The execution of damnation beginneth in death, and is finished in the last judgement. Luke. 16.22. And it was so, that the beggar died, and was carried by the Angel into Abraham's bosom, the rich man also died, and was buried. ver. 23. And being in hell torments, he lift up his eyes and saw Abraham a far off, and Lazarus in his bosom.  
The execution of the degree of reprobation in Infidels, which are not called, is this. First, they have by nature ignorance and vanity of mind. After that, followeth hardness of heart, whereby they become voided of all sorrow for their sins. Than cometh a reprobate sense, which is, when the natural light of reason and of the judgement of good and evil is extinguished. Afterward when the heart ceaseth to sorrow, then ariseth a committing of sin with greediness. Than cometh pollution, which is the fullness of sin. lastly, a just reward is given to all these, to wit, fearful condemnation. Ephes. 4.18. Having their cogitation darkened, and being strangers from the life of God through the ignorance that is in them, because of the hardness of their hearts. Rom. 1.28. For as they regarded not to know God, even so God delivered them up unto a reprobate mind, to do those things which are not convenient.   

Chap. 54. Of the state and condition of the Reprobates when they are dead.  
THe death of the Reprobate, is a separation of the body and the soul: of the body, that for a time it may lie dead in the earth: of the soul, that it may feel the torments of hell, even until the time of the last judgement: at which time the whole man shall be cast into the most terrible and fearful fire of hell. 1. Pet. 3.19. By the which he also went, and preached unto the spirits that are in prison, Luke. 8.2. Peter. 2.4. For if God spared not the Angels that sinned, but cast them down into hell, and delivered them into chains of darkness to be kept unto damnation.  
The reprobates when they die, do become without sense and astonished, like unto a stone: or else they are overwhelmed with a terrible horror of conscience, and despairing of their salvation, as it were, with the gulf of the sea overturning them. 1. Sam. 25.37. Than in the morning when the wine was gone out of Nabal, his wife told him those words, and his heart died within him, and he was like a stone. verse. 38. And about ten days after the Lord smote Nabal that he died. Math. 27.5. And when he had cast down the silver pieces in the temple, he departed, and went and hanged himself.   

CHAP. 55. Of the condemnation of the Reprobates at the last judgement.  
IN the last judgement, at the sound of the trumpet, the living being stricken with horror and fear, shall be changed in a moment, the dead shall rise again to condemnation: both the living and the dead shall then have immortal bodies, but without glory: and they standing upon the earth at the left hand of Christ the judge, shall hear the sentence of condemnation: Depart from me, ye cursed into everlasting fire, which is prepared for the devil and his Angels. john. 5.29. And they shall come forth that have done good, unto the resurrection of life: but they that have done evil, unto the resurrection of condemnation. Matth. 25.41. 1. Thess. 4.16. For the Lord himself shall descend from heaven with a shout, and with the voice of the Archangel, and with the Trumpet of God, and the dead in Christ shall rise first. verse. 17. Than shall we, which live and remain, be caught up with them also in the cloud, to meet the Lord in the air: and so shall we be ever with the Lord.   

Chap. 56. Of the estate of the Reprobates in hell.  
AFter that the sentence of condemnation is pronounced, then followeth everlasting death: whereof this is the estate.  
I. The Reprobates are separated from the presence and glory of God.  
II. They are punished with eternal confusion, and most bitter reproaches: because all their secret wickednesses and sins are revealed. 2. Thess. 1.9. Which shallbe punished with everlasting perdition, from the presence of the Lord, and from the glory of his power. Math. 5.8. Blessed are the pure in heart, for they shall see God. 1. joh. 2.28. And now little children, abide in him, that when he shall appear, we may be bold, and not be ashamed before him at his coming.  
III. They have fellowship with the devil and his angels. Mat. 25.41.  
iv They are wholly in body and soul, tormented with an incredible horror, and exceeding great anguish, through the sense and feeling of God's wrath, powered out upon them for ever. Isay. 66.24. And they shall go forth, and look upon the carkaises of men, that have transgressed against me: for their worm shall not die, neither shall their fire be quenched: and they shall be an abhorring unto all flesh.  
Hereupon is the punishment of those, that are condemned, called Hell fire, a worm, weeping, and gnashing of teeth, utter darkness, etc. Revel. 21.8. But the fearful, & unbelieving, & the abominable, & murderers, & whoremongers, & sorcerers, & idoloters, and all liars, shall have their part in the lake, which burneth with fire and brimstone, which is the second death. Math. 13.42. And shall cast them into a furnace of fire, there shall be weeping & gnashing of teeth. Isa. 66.24.  

A Corollary.  
ANd this is the full execution of God's decree of reprobation, whereby appeareth the great justice of God in punishing sin: from whence also cometh God's glory, which he propoundeth to himself, as the last and chiefest end in all these things. Therefore let every Christian propound the same end unto himself. Rom. 9.14. What shall we say then? is there unrighteousness with God? God forbidden. verse. 15. For he said to Moses, I will have mercy on him to whom I will show mercy: and will have compassion on him, on whom I will have compassion. vers. 16. So then, it is not in him that willeth, nor in him that runneth, but in God that showeth mercy. verse. 17. For the Scripture saith unto Pharaoh, for this same purpose have I stirred thee up, that I might show my power in thee, and that my name might be declared throughout all the earth. 1. Corinth. 10.31. Whether therefore, ye eat or drink, or whatsoever ye do, do all to the glory of God.    

CHAP. 57 Of the Application of Predestination.  
THe right applying of Predestination to the persons of men, is very necessary: and it hath two parts. The first, is the judgement of particular predestination, and the second, is the use of it.  
The judgement and discerning of a man's own predestination, is to be performed by means of these rules which follow.  
I. The Elect alone, and all they that are elect, not only may be, but also in God's good time, are sure of election in Christ to eternal life. 1. Cor. 2.12, 2. Cor. 13.5.  
II. They have not this knowledge from the first causes of Election, but rather from the last effects thereof: and they are especially two: The testimony of God's Spirit, and the works of Sanctification. 2. Pet. 1.10. Rom. 8.16.  
III. If any doubt of this testimony, it will appear unto them, whether it come from the Spirit of God, or their own carnal presumption. First, by a full persuasion which they shall have, for the holy Ghost will not barely say it, but persuadeth such, that they are the children of God, the which the flesh cannot in any wise do. Secondly, by the manner of persuasion: for the holy Ghost draweth not reasons from the works, or worthiness of man, but from God's favour and love: and this kind of persuasion is far different from that kind, which Satan useth. Thirdly, by the effects of that testimony. For if the persuasion arise from presumption, it is a dead persuasion: but contrarily, it is most lively and stirring, if it come from the holy Ghost. For such as are persuaded that they are elected, and adopted children of God, they will love God, they will trust in him, and they will call upon him with their whole heart.  
iv If the testimony of God's Spirit, be not so powerful in the elect, then may they judge of their election, by that other effect of the holy Ghost: namely, sanctification: like as we use to judge by heat that there is fire, when we cannot see the flame itself.  
V And of all the effects of sanctification, these are most notable. I. To feel our wants, & in the bitterness of heart, to bewail the offence of God in every sin. II. To strive against the flesh, that is, to resist, & hate the ungodly motions thereof, & with grief to think them burdenous & troublesome. III. To desire earnestly and vehemently the grace of God, & merit of Christ to obtain eternal life. FOUR When it is obtained, to account it a most precious jewel. Phil. 3.8. V To love the minister of God's word, in that he is a minister, & a christian, in that he is a christian: and for that cause, if need require, to be ready to spend our blood with them. Mat. 10.42. 1. joh. 3.16. VI To call upon God earnestly, & with tears. VII. To desire & love Christ's coming, and the day of judgement, that an end may be made of the days of sin. VIII. To fly all occasions of sin, and seriously to endeavour to come to newness of life. IX. To persever in these things to the last gasp of life. Luther hath a good sentence for this purpose, He that will serve God, must (saith he) believe that which cannot be seen, hope for that which is deferred, & love God, when he showeth himself an enemy, and thus remain to the end. Now, if so be all the effects of the spirit are very feeble in the godly, they must know this, that God trieth them, yet so, as they must not therewith be dismayed, because it is most sure, that if they have faith, but as much as a grain of mustard seed, and as weak as a young infant is, it is sufficient to engraff them into Christ, & therefore we must not doubt of their election, because they see their faith foeble, & the effects of the holy Ghost faint within them.  
VI Neither must he, that as yet hath not felt in his heart any of these effects, presently conclude, that he is a reprobate: but let him rather use the word of God, and the sacraments, that he may have an inward sense of the power of Christ, drawing him unto him, and an assurance of his redemption by Christ's death and passion.  
VII. No man may peremptorily set down, that he, or any other is a reprobate. For God doth oftentimes prefer those, which did seem to be most of all estranged from his favour, to be in his kingdom, above those, who in man's judgement were the children of the kingdom. Hence is it, that Christ saith: The Publicans and harlots go before you: and, many an one is called at the eleventh hour, as appeareth by that notable example of the thief upon the Cross.  
The uses, which may be made of this doctrine of predestination, are very many. First, for our instruction, we are taught these things.  
I. That there is neither any justification by works, nor any works of ours that are meritorious. For election is by the free grace of God: & therefore in like sort is justification. For (as I said before) the cause of the cause, is the cause of the thing caused. And for this reason, is the work of salvation, grace in the matter of salvation doth challenge the whole work to itself. Rom. 11.5. At this time there is a remnant through the election of grace. 2. Tim. 1.9. Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given to us, through Christ jesus, before the world was. Phil. 1.29. Unto you it is given for Christ, that not only ye should believe in him, but also suffer for his sake. Rom. 3.24. We are justified freely by grace. Tit. 3.5. Not by the works of righteousness, which we had done, but according to his mercy he saved us. Ezech. 36.27. I will 'cause you to walk in my statutes. Roman. 6.23. The gift of God is eternal life.  
II. That Astrology, teaching, by the casting of Nativities, what men will be, is ridiculous, and impious: because it determineth, that such shallbe very like in life, and conversation, whom God in his predestination hath made unlike. jaakob and Esau, borne of the same parents, and almost in the same moment of time, (for jaakob held Esau by the heel, as he was borne) were of most unlike dispositions, and had divers events. The like may we see in all twins, and others which are borne at the same time.  
III. That God is most Wise, Omnipotent, Just, and merciful. O the wonderful riches, both of the wisdom and knowledge of God how unsearchable are his judgements, and his ways past finding out! Ephesi. 1.5. Who hath predestinate us, to be adopted through jesus Christ unto himself, according to the good pleasure of his william.  
Secondly, being the servants of Christ, we are admonished.  
I. To fight against all doubting and diffidence of our salvation, because it neither dependeth upon works, nor faith, but upon God's decree which is immutable. Math. 24.24. Luk. 10.20. Rejoice that your names are written in the book of life. Rom. 8.33. Who shall lay any thing to the charge of Gods chosen? it is God that justifieth, who shall condemn? 2. Tim. 2.19. This teacheth, that the anchor of hope must be fixed in the truth, and stability of the immutable good pleasure of God: so that albeit our faith be so tossed, as that it is in danger of ship wrack, nevertheless it must never sink to the bottom, but even in the mids of danger, take hold upon repentance, as on a board, and so recover itself.  
II. To hubmle our souls under the mighty hand of God: For we are as clay in the hand of the potter. Rom. 9.21. They through infidelity are broken off, but thou standest through faith. Be not his minded but fear.  
III. To give all glory to God. 2. Thes. 2.13. We aught to give thanks always to God for you brethren, beloved of the Lord, because that God hath from the beginning chosen you to salvation.  
FOUR To bear crosses patiently. Rom. 8.29. Those which he knew before, he also predestinate, to be made like to the image of his Son. This likeness to Christ, is in bearing afflictions. Phil. 3.10. That I may know him, and the virtue of his resurrection, and saved. And by Paul, Ye which are baptised, have put on Christ. David being armed with the like comfort from his circumcision, feared not to join battle with that great Giant Goliath: and if this were not so, it must needs follow, that Baptism were nothing else but an idle ceremony, and also the persons of the Trinity would be thought liars. Wherhfore those afflicted men, when Satan assaulteth them, must resist him with these words: Depart from me Satan, thou hast neither part nor portion in the inheritance of my soul, because I am baptised in the Name of the holy Trinity, and so am truly made the Son of God by adoption. And are these the strong weapons, which so many times, and in so many words, have been objected against me by D. Andrea's? and whereby he hath gotten the victory? but because this his reason is somewhat intricate, I will explain it after this sort. First, for the place of Scripture which he allegeth, namely, that God is greater than our hearts. It is so far from comforting an afflicted conscience, that it will rather drive him to despair. Neither doth joh. 1. epist. 3.20. make mention of it, to ease such as are in despair, showing unto them by that sentence, the greatness of God's mercies: but rather that he might thereby, even bruise in pieces, the hearts of proud persons, when they consider the greatness of God's majesty. And for the other place, when as a man doubteth of his salvation, and feeleth no testimonies of faith in himself, (for such an one we here speak of) what comfort, think you, 〈…〉 is baptised, shallbe saved? For he would rather reason contrarily, thus: I indeed am baptised, yet for all that I believe not, and therefore my baptism is not available, I must needs be condemned. For the saying of August. in his treatise upon joh. 6. is very true, who speaking of Simon Magus, saith, What good did it him to be baptised? Brag not therefore (saith he) that thou art baptised, as though that were sufficient for thee, to inherit the kingdom of heaven. As for the place of Paul, Gal. 3. I showed plainly before, how D. Andreas did violently wrist it to his purpose.  
Neither are his reasons, taken from the absurdity that would follow, of more force than the former, albeit he maketh them especial pillars to underprop the truth of his cause. For, I pray you, is God of less truth, because his truth is neglected, & derided of them that contemn it? Is the ceremony of Baptism therefore in vain, because some refuse the grace offered in baptism: others (if we may believe D. Andreas) reject that grace when they have received it? What? Is not the Gospel therefore the power of God to salvation, because it is to such as believe not the savour of death to eternal death? May not the Supper of the Lord, be a pledge of God's covenant, because so many abuse these holy signs, or (as D. Andrea's is of opinion) the very body & blood of our Saviour Christ? And, that I may reason from that which is true in the experience of every child, can the sun be said to be without light, because they which are blind, and asleep, have no benefit by the light thereof, neither such as shut their eyes so close that they will not enjoy the comfort of the light? But amongst all, this one is most childish, that D. Andr. will make this his principal argument, namely, that in vain did men, thus tempted, fly at all unto Baptism, unless we conclude with him, that all such as are baptised, are in baptism adopted the sons of God. For first, if this were a good consequent in baptism: it were in vain, for such an afflicted conscience, to gather unto himself a testimony from the word of God, & the other Sacrament of the Lords Supper, unless we make all those to be in like sort regenerate, and adopted, unto whom the word of God is preached, and the lords Supper administered: either of which, for D. Andrea's to affirm, is a bold untruth.  
But to omit this, what if we grant this which D. Andr, requireth concerning Baptism? may not for all that, any that is so tempted, by Satan's policy, refel this great comforter, by his own argument? after this sort. I will grant D. Andr. your question: suppose I have been baptised, & adopted the son of God: yet seeing you teach, that the grace of God is not so sure but that I may fall from the same, as indeed I feel that I have grievously fallen, what do ye now else but lift me up with one hand to heaven, & with the other cast me down into hell? What mean you therefore to teach me those things which are so far from easing me, as that contrarily, they do more and more lay out unto me, mine abominable & ungrateful heart? See now what sure consolation, consciences grievously afflicted may reap by this doctrine of their comforter D. Andreas.  
Now if any be desirous to know, what spiritual comfort is most meet to be ministered unto consciences so troubled, I will show them that which is grounded upon a sure foundation, & which I myself have often found to be true in mine own experience: the which also I purpose to handle more largely, for the benefit of the christian reader. First therefore we teach, contrarily to that which D. Andreas doth most falsely object against us, that the eternal decree, or as Paul speaketh the purpose of God, must not be sought in the bottomless counsel of God, but rather in the manifestation of it, namely in his vocation, by the word & sacraments. This I speak of such as are of years of discretion, as they must needs be, whom we seek to comfort in this place.  
Now because that external vocation, is not proper only to the elect (for many are called, but few are chosen) but such a vocation as is effectual, that is, whereby the understanding is not only enlightened, with the saving knowledge of God, but in the will also there is created, a true, though not a perfect hatred of sin, from whence ariseth an abhorring of sin, and love of that which is good, or rather a desire to will, and do that which is right. Therefore when we see one thus dangerously tempted, we apply unto his afflicted conscience, that true Nepenthes, and comfortable & restorative medicine, which is taken from God's effectual vocation, as it were out of an Apothecary's box.  
If therefore I have to do with such an one, 〈…〉 ●ed by the preaching of the Gospel, or if he were called, yet seemeth both to himself & others never to have regarded him that called: and hence concludeth that he is not in the number of them whom God hath purposed to take pity upon: I forthwith tell him, that Satan playeth the Sophister, in teaching him thus to conclude: for this his reason is as untrue, as if a man looking at midnight, & seeing that the sun is not then risen, should therefore affirm that it would never rise. And this is that which when I objected to D. Andrea's. pag. 482. He very boldly corrupting my meaning, printed this as mine assertion, Say unto a man that is afflicted, the sun is risen, although as yet it be not risen. But I teach not lies, howsoever this depravation of my words came from D. Andr. printers, or himself. And whereas D. Andr. excepted, that this consolation were to no purpose, because he that was afflicted might doubt, whether this sun would ever rise or not: I answered to him, that which the printers have quite left out, and which I will now therefore more fully repeat. I was wont therefore to tell the party thus troubled, after he had forsaken his false and devilish position: that although an external vocation were not of force enough to appease an afflicted conscience, yet it was of sufficient force and efficacy against the devil. For I tell him that they which never had external nor internal calling, they (if we regard an ordinary caling) must needs perish: but whosoever is once called, he hath set as it were his foot in the first entry into the kingdom of heaven: and unless it be by his own default, he shall come afterward into the courts of God, and so by degrees into his majesties palace. And for the confirmation of this, I use divers ways. For why, say I, doubtest thou of his good will towards thee, who in mercy hath sent me a minister to call thee unto him? thou hast no cause, unless thou allege the number of thy sins. If this be all, why, oppose the infinite greatness of God's mercy against thy sins, who hath sent me to bring thee unto him. The Lord vouchsafeth to bring thee into the way of the elect, why art thou a stumbling block unto thyself? and refusest to follow him? If thou feelest not as yet inwardly in thyself to be stirred forward, pray that thou mayest be. Know this for a most sure truth, that this desire in thee is a pledge of Gods fatherly good will towards thee. He neither can, nor will be wanting to this which he hath stirred up in thee. After these exhortations, I show him, how some are called at the eleventh hour, how the Gentiles, after many thousand years were called to be God's people, how the thief was saved upon the cross: these and many other remedies I used, whereof, I never remember that I repent me.  
But If I deal with such as have before obeyed the Lords calling, and either by reason of some grievous sin into which they have fallen, or because they have absented themselves from the Church of God, or in that they, refusing public and private admonitions, have been offensive to the Church, or, which in mine experience, hath befallen many very good and godly persons, whilst they satisfy not themselves, they are so altogether busily conversant in reprehending and judging themselves, that they for a while forget the mercy of God, with these, to omit such as for some natural infirmities, are, if they procure not speedy help of some expert Minister most dangerously tempted, with these (I say) I use this order.  
First, I desired, that they intimate unto me, that which especially grieveth them, and as I understand both the thing, and measure thereof by them: I take especial care of this, that they being already overmuch cast down, that I then, by the severe denunciation of the Law, do not quite overturn them: yet so, as that I do not altogether withdraw them either from condemning their former sins, or the meditation of God's judgement: And so, as much as I can, I temper the words of consolation, as that I nothing cloak God's anger against them for their sins.  
After I have thus prepared them, I then demand, whether they have been ever in this case, or no? Nay, (say they for the most part) the time was, when I was in great joy and peace of conscience I served the Lord, them was I an unhappy person, full of faith, full of hope: But now wretch that I am, I have lost my first love, and there is nothing vexeth me more than to remember those times past. But (say I) whether consideration is more grievous unto thee, the apprehension of God's judgements, or the dislike of thyself, that thou shouldest offend so gracious and so loving a father? Both, say they, but especially the latter. Therefore (say I) sin also displeaseth thee in that it is sin, namely, because it is evil, and God who is goodness itself, is offended with it? It is even as you have told us (say they) and I am now ashamed that so vile and wicked a wretch as myself, should come before so gracious & merciful a father. Than I tell them, that no man is offended, but rather is glad when he can injury one whom he hateth: this they grant, and withal say. God forbidden, that albeit the Lord hate me, I in like sort should hate him, unto whom if it were possible, I would be reconciled again. Than I add this: Be of good comfort my dear brother, you are in good case. For who can love God, especially when he was wounded by him, who can bewail the loss of his friendship, who can desire to come again into his favour, but he, whom God still loveth, although for a time he be angry with him? except peradventure you have not learned thus much, that the knowledge of our salvation cometh not from flesh and blood, but from God himself, who first vouchsafeth to instruct us, and from Christ jesus, manifesting the father unto us: and that is God's blessing, that we do love God, who loved us first when we were his enemies. You have therefore (my good brother) just cause why you should be greatly displeased with many things past, but there is no cause why you should despair. Briefly you have inwardly, & as it were dwelling with you evident testimonies of your reconciliation with god: especially if you cease not to pray unto him earnestly, who hath laid the foundation of repentance in you, to wit, a dislike of sin, and a desire to be reconciled unto him. The sheep which wandered out of the fold ceased not to be a sheep, albeit it went a stray for a time: you now are that sheep, to whom that faithful Shepherd of all those sheep which the father hath committed to him, leaving those ninety and nine, doth not so much by our ministry, declare that he seeketh you, as having already sought you, though you, not seeking him, hath indeed found you. Knock (saith he) and it shallbe opened unto you. And have you now forgotten those promises, which were so often made to them that repent? and also which they had experience of, who in the sight of the world were in a desperate case? But I, saith he, again, feel no motions of the Comforter, I have now no sense of faith, or hope: but I feel all the contrary. Nay, say I, you deceive yourself, as I told you before. For it is the comforter alone, which teacheth you to hate sin, not so much for the punishment, as because it is evil and disliketh God, albeit he show not himself so fully at the first: because you had so many ways grievously offended him, as that he seemeth for a while quite to forsake you. And, that you have not qutte lost him, but that he is as yet in some secret corner of your soul, from whence at your instant prayers he will show himself unto you, this will plainly declare unto you, which I now admonish you of the second time. But let us grant as much as you say: yet, sure it is, that your faith was not dead, but only possessed with a spiritual liturgy. You lived in the womb of your mother, and there were ignorant of your life. A drunken man, although he loose for a time the use of reason, and also of his limbs, yet he never looseth reason itself. You would think that in winter the trees were dead, but they spring again in the Summer season. At night the Sun setteth, but in the next morning it riseth again. And how often see we by experience, that he which at one time took the foil in a combat, at another did win the price? And know this, that in the spiritual combat of the flesh with the spirit, the like we may see in many, partly by reason of the weakness of our nature, partly through sloth to resist, and partly for default to beware. To these he replieth, for such temptations are hardly removed, I would to God (saith he) I could persuade myself that these promises belonged to me. For my present estate constraineth me to doubt, whether I am the child of God, or no.  
FINIS.