THE SUM of Sacred Divinity Briefly & Methodically Propounded: More largely & clearly handled and explained. PUBLISHED by John Downhame Bachelor in Divinity. LONDON Printed by William Stansby. TO THE CHRISTIAN READER. AS in material buildings, the skill of those Workmen is commendable, who can cunningly frame the singular parts, and so beautify & set them forth, as that they may be pleasant to the eye, and convenient for use; as they that can make fair Walls and Windows, a graceful Frontispiece and comely Roof; but they are most praiseworthy, who can well contrive the whole plot, lay a good and sure Foundation, and in due proportion can frame out and set up the principals and chief parts which sustain and bear all the rest: so in the spiritual Edifice, they are worthily to be commended, who skilfully handle particular points of Divinity in their Learned and Religious Tractates, whereby the judgement of the Reader is thoroughly informed in those divine Mysteries, and the heart and will inclined to draw them into holy use; but, yet none deserve better of the Church of God, nor ought rather to have their names registered with red Letters in the Calendar of the worthiest Saints, than they who in their Writings or Sermons, do skilfully contrive the whole building or body of Divinity in a wel-framed plot, lay a sound and sure foundation, and thereupon erect the chief Principles and most substantial parts which are the strength and stay of all the rest. For if the judgement be once thoroughly informed in these main points; then is it able to deduce from them innumerable particular Conclusions for special information and direction in the well-ordering of our lives in all singular actions; then may we with profit and without peril of falling into pernicious errors, read the holy Scriptures, when we are able to interpret them according to these infallible Canons and Rules; then may we hear the Word preached with understanding, and try the spirits of those who preach unto us whether they be of God or no, when we have skill to examine their Doctrines according to this Analogy of Faith, and can try them by this never-deceiving Touchstone, whether they be pure metal, or but reprobate silver, and counterfeit coin. Then shall we be more strongly armed against all assaults of enemies and adversaries to the Truth, false Seducers and subtle Heretics, and be better able to defend that Verity which we profess, and convince them of their errors and lies; then (wanting this help) if we should spend our whole time in reading of Controversies, and even dim our eyes, and tire our brains in the perusing and studying of polemical discourses. For, these many grounds of Truth do yield from them such a clear light, that they do not only appear in their own brightness, but also discover the blackness of error, and from one Principle well understood, we infer the falsehood of innumerable contrary Conclusions: whereof it is, that we shall very rarely observe any well-grounded in the fundamental points of Religion, to fall into the snares of subtle Seducers: whereas contrariwise we may commonly see, that those who are ignorant of them, though never so sharp-sighted in curious speculations, do become an easy prey, and are quickly catched in the nets of their Sophistry. In which respects it were much to be wished, that both Ministers would be more frequent and diligent in laying these grounds in their Teaching and Writing; and also that the people would receive this more solid and substantial food with a better appetite. The which of both is too much neglected, because how soever these grounds are most necessary, yet they do not make so glorious a show as other points less substantial, because like a sure foundation they are plain and unpolished; whereas the other being beautifully garnished with wit and eloquence, do delight the sense, and more pleasingly work upon the heart and affections. And yet we must acknowledge to God's glory, who hath given these gifts to men, and grace to use them, that there have not been wanting in these latter times many famous Worthies, who have happily laboured in this kind, and with great soundness and perspicuity have delivered and cleared these main points by their speaking and writing. Among which (Christian Reader) I commend unto thee the Author of this Book, as deserving justly to be ranked among the best, both for Method and Matter, sound handling of the chief points of Christian Religion, and for clearing by the way diverse hard places of holy Scripture. All which he performeth in this work with such learning, judgement, and piety, that had he herein respected the praises of men, he might well have graced his Name with his Work, even as his Work would have been graced by his Name, and not as one ashamed of so beautiful an offspring have suffered it to come abroad into the World as an Orphan, the Father still living, only under the name of an unworthy Godfather. The which I writ not to commend the Author, who as he is fare above my praises in the high pitch of his own worth; so doth he not desire, but rather shuneth them; and, as to the willing, an injury is no injury; so, an officious duty is no benefit, but a kind of wrong, where (the party nilling) it is forced and obtruded. Nor yet do I praise the work for the Workers sake, which, though it cometh abroad without the Father's name, yet will, I doubt not, in short time be famous in it own name and excellency; but that I may with the weak thread of my censure draw thee to peruse it; and so will it sufficiently commend itself, and give there just cause of praising God for stirring up such Instruments of his Glory and thy good. The Lord make this and all other the godly labours of his faithful Servants, effectual for magnifying of his great Name, and the further Eph. 4. 12, 13. building up of the body of his Son, till we all come in the Unity of the Faith and the knowledge of the Son of God unto a perfect Man, and unto the measure of the stature of the fullness of Christ, that we henceforth be no more children tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive: but speaking the truth in love, may grow up into him in all things which is the Head, even Christ. AMEN. Thine in the Lord jesus, JOHN DOWNAME. An Advertisement to the READER. THis Book, tending to explain another, entitled, The sacred Doctrine of Divinity, wherein the whole body of Religion is set forth according to rules of Art: it was thought necessary to place the Art in the Margin on the one hand, and some principal Heresies and Errors, contrary to the Doctrines here handled, as they arise, on the other. Also for thy better help, we have herewithal printed the Art by itself, before the beginning of the Book; If it differ in any thing from this at the Margin, follow that which is by itself at the beginning. Difference in substance there is not any, but the Copy: for that at the Margin was not altogether so perfect. THE FIRST BOOK OF DIVINITY, OF GOD THE CREATOR. CHAPTER I. Of GOD the FATHER, the SON, and the HOLY GHOST. Divinity is a Doctrine of glorifying God, whereof there be two parts: One, that concerneth God: The other, concerning Emanuel, God with us. God is jehovah, three Persons. jehovah, which is Being or Perfection itself, signifieth a Nature that hath all good and perfect things in a most perfect and incommunicable manner. The perfect things in God, beside Life, Understanding, and Will, (without which no perfection can be) are Holiness and Blessedness. Holiness is the purity of his Nature; from whence cometh a Righteousness in all his Ways, specially seen to us in four chief and principal Virtues, which in the Scripture you shall find for the most part to go by couples or pairs. The first couple are Kindness and Truth: Kindness, in being ready to bestow all good things. Truth, faithfully to perform whatsoever he speaketh. The other couple are justice and Mercy, flowing from the former. justice, to render to every one his due. Mercy, in being ready to help in time of need. This is the Holiness of GOD, and his Righteousness coming from it; Blessedness is his All-sufficiency of things that make one happy; and standeth in Kingdom and Power, or Glory. Kingdom, is his Sovereignty of commanding whatsoever he will. Power, his ableness to do whatsoever he commandeth. Glory, comprehendeth all the excellencies of his Nature; as, Wisdom, and other Graces of the mind, Strength, Comeliness and Beauty, graciousness, or an amiable and lovely Nature: a complete furniture of Riches, Honour, and of all kind of Pleasures and Delights. These are the Perfect themselves: His perfect and incommunicable manner of having of them, is, Infiniteness and Eternity. Infiniteness, whereby he is without circumscription, and therefore of a most single Nature (that whatsoever is in God, is God himself) and therefore also invisible and incomprehensible. Eternity, whereby He is without beginning or ending; and therefore of himself and unchangeable. This is it we mean by JEHOVAH, who upon all that hath been said, is, nor can be but One. The three Persons are each of them, that one jehovah diversely subsisting; and are the Father, and the Son, or the Holy Ghost. The Father is a Person, who from all eternity hath begotten the Son. The Son is a Person, from all eternity begotten of the Father. The Holy Ghost is a Person, eternally proceeding from the Father and the Son. CHAP. II. Of the Eternal Decrees of God. GOD being thus in his Nature and Person most glorious, hath further embroidered himself in glory, by two notes of excellency, which he taketh to him, Kingdom and Honour. Kingdom, is that whereby he doth exercise an absolute Sovereignty toward others. The order whereof, answerable to the relation between the Persons themselves, is from the Father in the Son by the Holy Ghost: to whom is attributed the immediate doing of them. The Kingdom of God hath two parts, Purpose and Works: Purpose is his Decree before all times, of everything. CHAP. III. Of Creation. THe Works of God, are the execution of his Purpose; and are Creation and Providence. Creation, is his making all things of nothing, finished in six days; and was of every Creature in excellency of perfection. Of the reasonable Creatures, Angels, and Men, it was after his own Image and Likeness, in Holiness and Happiness. Holiness, in a mind enlightened with the knowledge of the whole Will of God, and all the strengths of Nature conformed thereunto. Happiness, in the fruition of God's love, and (from thence coming) a Conjunction and Communion with him. Conjunction, is an enjoying of his Personal presence. Communion, is a participation, in some sort, of his Blessedness, both Kingdom, Power, and Glory. CHAP. FOUR Of Providence. Providence, is his governing of the things created. CHAP. V. Of the Moral Law. SO much of the Kingdom of God; the honour due unto him, is, That the reasonable Creatures (Angels and Men) do his Will, with that whole strength of their natural integrity; Every thing with so much the greater strength, as the duty doth more excel, the doing whereof is termed Righteousness. CHAP. VI The first Table, and the first Commandment. Righteousness hath two parts, Piety, and justice. Piety, is of the immediate duties to God, whereof this is the whole, that we have God to be our God. The parts are two: One to cleave unto him, Loving, Reverencing, Fearing, Believing, Trusting, and Hoping in him; from whence arise Patience and Humility. The other to worship him: which worship comprehendeth all kind of Service public and private. One principal part whereof is Prayer; both petition for the obtaining of good things, or turning away of evil, and thanksgiving for all we do enjoy. A piece also of this Service (when just cause requireth) is swearing and cursing by his Name, making our Vows unto him, and by lottery to commit into his hands the success of our doubtful affairs. CHAP. VII. Of the second Commandment. TO the worship of God, two things do belong; a holy manner of worshipping God, and a holy rest. The manner standeth in Obedience and Reverence. Obedience is the worshipping of him according to his Commandment. CHAP. VIII. Of the third Commandment. Reverence is a religious affection in the service of God, whereunto are requisite Preparation and Humiliation: and, when need is▪ both Fasting▪ to quicken us to petition in the acknowledgement of our unworthiness and wants, and Feasting, to express our thankfulness for his benefits. CHAP. IX. Of the fourth Commandment. THis is the manner of God's worship: A holy rest is a sanctifying of a time unto his service; which (beside other times as occasion shall be offered) in a Family or for one's self apart, ought ordinarily to be in the Morning and Evening of every day: for Church-meetings on such Days and Times of the day, as may stand with the convenience of that Church. But of necessity one whole day in seven, is thus to be kept holy, both with public and private exercises: In which number the duties of brotherly love, as distributing to the Poor, according to God's blessing upon us, visiting the Sick, helping our Neighbour, or any thing that is his, in their distress, come also to be reckoned when they are done, as works of Mercy. This Day, in the first institution, was the seventh Day from the Creation, and called the Sabbath Day, beginning on the evening of the day before, when the Creation of the World was finished. CHAP. X. Of the second Table of the Law, and of the fift Commandment. Justice followeth, which is of the duties among ourselves, and is honour or the general duties of Love.. Honour, is a performance of duties in respect of a degree. First, among unequals, from Inferiors to their Superiors, and contrariwise: As, To all Superiors in years, knowledge, or howsoever else. Reverence, in acknowledging the good things wherein they are preferred, and making our use of them. The notes of which Reverence are, rising up before them, Giving them the honour, and place of speaking first, etc. To them in Authority, Subjection in a ready submission to their government, and obedience, voluntarily to do what they command, or (when it cannot with a good conscience be done) patiently to bear the punishment. To public authority of Magistracy and the Ministry, supplying of Charges, and other necessaries for the execution of their Office, and a defending of them in the same. Touching them in private Authority. To Parents, not marrying without their consent, and in their necessities to relieve them. To Masters, faithful service. To Husband and Wife, each from other mutual help and due benevolence. The Wife also to represent her Husband's virtues, and to save that which he bringeth in. Again, from all Superiors, a good example of grave and wise carriage, and using of the things wherein they are preferred to the others benefit. From them in Authority, first, instruction of their Inferiors in the things of God, and of their special callings. Then due recompense of good or evil actions. And lastly, protection from wrongs. From public Authority, that is to say, from Magistrates, maintenance aswell of true Religion, as of Peace and Honesty of life. From the Ministry public teaching. From private Authority, provision of Food and Raiment, familiarly to teach their Inferiors, and in Prayer to go before them. From both the Parents, to apply their Children to that they are fit for, and to provide for them. The Father to name the Child, the Mother to nurse it. From Masters, due respect of their Servants travails. From Husbands, cherishing of their Wives, with all entire affection. Secondly, it is of equals one unto another, in loving, honouring, doing of good to all, but chief to such as by the bond of Nature, or profession of the same Faith, are more nearly linked unto us. And lastly, towards ourselves the maintaining of our honest credit, and sober esteeming of the graces we have received. CHAP. XI. Of the sixth Commandment. THe general duties of Love, are those that are without respect of degree: And respect the Person or the good things belonging to the Person: Person, as Mercy and Chastity. Mercy, is of the duties that touch the preservation of ones person. Where the special virtues, that lead us by the hand, to the keeping of this Commandment, are Meekness and Kindness. Meekness, in a gentle and peaceable disposition, ready to departed from ones right; slow to wrath, and patiented to endure wrongs. Kindness, in a loving disposition and helpfulness unto other, not only forgiving offences, but recompensing good for evil. CHAP. XII. Of the seventh Commandment. Chastity, is of the duties that touch the purity of ones person, both soul and body; and that aswell in single life, as in the state of marriage, which God hath instituted, for a Remedy against Uncleanness. The two preservatives of Chastity, are Modesty and Temperance. Modesty, which keepeth a comely Shamefastness in Words, Countenance, Gesture, Apparel, and other things. Temperance, which is a moderate and sober use of lawful Pleasures, especially in Meats and Drinks, and in the use of Marriage. CHAP. XIII. Of the eighth Commandment. THose that respect the good things belonging to the Person, are Uprightness, and Contentedness; Uprightness, is to hold a lawful course in dealing about them: and standeth in Right, and Truth. Right, which is in dealing justly. Both for the means of coming by them, that it be by lawful Purchase, or Descent: and in the use of them, to do it frugally and liberally, by a cheerful communicating of them all, both in Giving and Lending: One Branch whereof, is Hospitality. CHAP. XIIII. Of the ninth Commandment. TRUTH, is in dealing faithfully. As Prudence in judging aright; Simplicity, in speaking and doing the Truth; Charity, to take things in the best part, etc. CHAP. XV. Of the tenth Commandment. THis is Uprightness: Contentedness, is to rest fully satisfied with that which God bestoweth; rejoicing in another's good, as in our own: which is the top and perfection of Love.. CHAP. XVI. Of the Covenant of Works. WIth the Creatures, who are thus to do his Will, it hath pleased GOD to make a Covenant, which is called the Covenant of Works: A Covenant of Life, to the Doers; of Death, unto Transgressor's: Both more, or less, as the Righteousness or Sin aboundeth. Life, is a continual Progress in Holiness and Happiness. Death, is a Sinful and Cursed Estate. Sinful, in Darkness, and a total corruption of the whole strength of Nature, unto all Unrighteousness. Cursed, in the Wrath of God, and all the evil that cometh of it, contrary to the former, Conjunction and Communion with him. CHAP. XVII. Of the Fall of Angels. THis Covenant, both Angels and Men (in our first Parents, Adam and Eve) kept for a time: but left unto themselves, they quickly fell away. First, of the Angels, some only fell; but a great multitude. One (the Scripture nameth him Satan, or the Devil) the chief Ringleader of the rest. The Curse upon them, is the fullness of God's Wrath; which falling upon a bare Creature, not able to bear the brunt of it, crusheth him down into Hell for ever. And this estate is called Damnation, drawing with it the full height and top of all Iniquity, hatred of God, obstivate Vnrepentance, final Desperation, and such like. Notwithstanding, it pleaseth God many times to send them some release out of that Dungeon, suffering them to dwell in the Air, and to roam thorough out the World, that so they may be Instruments to work his pleasure here among us. All this, till a Day appointed, which we call the Latter Day, when they shall receive their last Doom, of an everlasting and more dreadful Damnation, with Execution accordingly. The Angels that fell not, are supernaturally upholden from all danger of falling. CHAP. XVIII. Of the Fall of Man. AFter the Fall of Angels, by Satan's Temptation of Eve, and through her of Adam, they, and in them, all Mankind did fall. The punishment unto them (by the great patience and long sufferance of God, and in his singular Mercy, to make a way for the Redemption of Mankind) is so qualified that the uttermost and most extreme fury of it, is put off till the Latter Day. Whereupon grow two Degrees of this sinful and cursed estate; for either it is in part, only during this Life; or in the fullness of it, after Death. In part only as Sinfulness, not in the highest pitch. Touching their Cursed estate: first, the Wrath of God upon them so fare, that all things, not Blessings only, but his very Graces, turn to their Ruin: Secondly, separation from his Presence: Thirdly, loss of our former Sovereignty, and consequently, of our Power; insomuch, as both the Creatures are become our enemies, and we slaves to Satan: Fourthly, all kind of Calamities, Ignorance, Shame, Infirmity, Sickness, and in the end, Death, which is the separation of Soul and Body. Yet in all this, some Relics of former Dignity do remain, namely, in the Mind, common Principles of Good and Evil (sparks of that light of Nature) and some Seeds of Conscience, which notwithstanding are wholly sinful, and do but serve partly to keep Men from breaking forth, without all shame or regard of honesty, partly to make them unexcusable: In the Body, a kind of Majesty; in the whole Man, a certain Sovereignty, that keepeth in awe the brute Creatures. The Creature here (through the Fall of Man) receiveth an impair of his first perfection. So much of that which is in part. The fullness of the Curse after Death, is Damnation with the Devil and his Angels: In Soul presently, till the Latter Day; at what time, God for that purpose raising up their Bodies, the whole Man shall receive the like Doom and Execution accordingly. A miserable Change to such Men as then are living, shall be instead of a Death, and rising from it. The Creature is then also subject to an utter abolition. THE SECOND BOOK OF DIVINITY. Of EMANVEL, God and Man, our Redeemer. CHAP. 1. Of CHRIST. THis is the sum of that Doctrine which we have concerning GOD. The other followeth, concerning Emanuel, GOD with us. Emanuel (GOD with us) is in one Person, the Son of GOD, and very Man, conceived of a Virgin by the Holy GHOST: Who is also CHRIST, or Anointed; called of his Father, ever since the Fall of Adam, to be a Mediator between GOD and Man; of a Covenant, to save through Faith in him (that is, by apprehending of the Covenant) certain few Men, whom GOD his Father hath chosen from Eternity, and given unto him, to set forth in them the praise of his Mercy. This Covenant is called the Covenant of Grace: And ratified by the Death of Him that made it, hath also the Name of a Testament. Being always one and the same in substance, it is nevertheless distinguished, or distinctly to be considered in the Old and the New Testament. The Old Testament was the Covenant, through CHRIST to come. The New Testament, is the Covenant, through CHRIST already come; JESUS, the Son of Marie. CHAP. II. Of the Priesthood of Christ. OF the Office of Mediation, there be two parts, Priesthood, and Kingdom. Priesthood, is in the things which he doth to God for those Elect. The parts are Oblation and Intercession. Oblation, is the offering up of Himself for them. It standeth in two things: First, the sanctifying of his Humane Nature in all Holiness, from the very first moment of his Conception, for the work of the Mediation. Then, in the performing of the most excellent measure of Obedience to the Law of God, that can possibly fall unto any Creature: One principal part whereof, are his Sufferings; in taking upon him our Sins, and the whole Curse, both that of this Life, and the fullness of it, due unto them after Death. All which he fully satisfied. The Curse upon us here, in the whole course of his Life; the fullness of the Curse, upon the Cross; and Death, by dying under the power whereof he lay three days in the Grave. This Righteousness, or Obedience, being the Righteousness of Him, who is both God and Man, doth consequently merit a like supreme measure of Blessedness; evidently seen in the G 〈…〉 s that did follow his Sufferings, and were in Soul, or Body, apart, or jointly in them both. In Soul he went to Heaven, presently after Death: His Body he railed from the Dead, glorious, the third day, at the da●●ning of the Day: In his whole Person (Soul and Body joined together) he ascended into Heaven the fortieth day after his Resurrection, and there sitteth at the right hand of God; that is to say, imoyeth all Sovereignty, Power, and Glory. Hitherto of Oblation. Intercession is the continual presenting of his Merits to God his Father, on the behalf of those Elect. CHAP. III. Of Christ's Government of the World in general. Such is the Priesthood of Christ; his Kingdom followeth, Kingdom, is in the things which he doth from God for those Elect. The Kingdom of Christ hath two parts: One, whereby he governeth all the World according to their own Nature, since the Fall. In the Angels, perfect; in Devils, and Men, corrupted; in the rest of the World, perverted. CHAP. FOUR Of the Prophetical Office of Christ: And of his Word. THe other, which is unto his Church; a Company of Men, culled out of the World. This latter part containeth his Prophetical Office, and that which the Scripture, by excellency, termeth the Kingdom. Prophetical Office, whereby he hath a Church unto himself, by his Word and the Power of his Spirit. The Word of Christ, is his publishing of the Covenant of Grace: Which of the Old Testament, was called the Promise; of the New, is called the Gospel. CHAP. V. Of the outward Church. HIs Church is the outward Church, or the Church of Gods Elect. Outward, is of those that profess, to believe in Him. Several Companies, that assemble for the Exercises of the Word, are so many Churches and Members of the Whole: And in every of these, God hath always some that are His indeed. Their Children also are of the Church. Upon the outward Church, Christ bestoweth Gifts, both for the Churches common good, and for a Mans own private. For the common good▪ are first things committed to the Churches keeping; then, Ministeries and Graces. The things committed, are his Word (whereof we have spoken) to be preached, Sacraments to be administered, and other holy Things. Preaching, is an Instruction of the Church by lively Voice in the Word of Christ; and that by Doctrine, or Exhortation. Doctrine, in laying forth the Truth, and confuting of contrary Errors. Exhortation, to apply it also to all good uses; of comforting, denouncing, sti●●ing up, reproving. A Sacrament is a sign and seal of the Covenant, either for our entrance, or continuance in the Covenant. The administration, is to deliver them, with declaring Christ's Institution, and Prayer unto God, to make the same effectual, to the end for the which they were ordained: Which the Scripture calleth Blessing, or Consecration. It followeth to speak of Ministeries, and Graces. Ministeries▪ are public Functions in the Church; specially for Preaching (which includeth the duty of offering the Church's Prayers) and Administration of the Sacraments. Among the Ministers of the Word, some have been (extraordinarily) inspired of Christ, to deliver both by lively Voice and Writing (so as they could not err) the whole Truth of Christ, and had power to work Miracles, for the confirming of their Doctrine. All other Ministeries are to fetch their Light from the Doctrine of those that were so inspired. Graces, are Gifts for the discharge of those public Functions. Gifts for a Mans own private, are Knowledge of the Word of Christ, and a Taste of the sweetness of it: Which being the highest Step that it is possible for any Reprobate to ascend, changeth after a sort Man's corrupt Nature▪ yet so, as it may be lost again. But whoso once of Malice falleth from it, can never be repaired. CHAP. VI Of the Church under the Law. THe Church is One, and cannot be divided: but having regard to the diversity of God's Dispensation, it may be distinguished into the Church under the Old Testament, and the Church in the New. That under the Old Testament, had diverse Rites, Ceremonies, and Sacrifices, Figures of Christ, and of the good things we have in him; especially among the jews, his then peculiar People: Whereby the Dispensation of those Times was more obscure, and less accompanied with Knowledge, and other Graces. But of all these things, as also of their Sacraments, (which, in regard of the outward Signs, were a part of the Legal pedagogy) and likewise of the Ministeries that were among them, both that of Prophets (inspired) by whom were written the Books of the Old Testament, and of other, I have written at large, in a Treatise entitled, The Old Testament, or the Promise. CHAP. VII. Of the Church in the time of the Gospel. TO the Church of the New Testament, the Dispensation is in all clearness and perfection. Touching the Sacraments, and Ministeries of the New Testament, there be two Sacraments, Baptism, and the Lords Supper. Baptism, is a washing with Water, to assure our entrance into the Covenant; the form whereof is thus, or to this effect: I baptise thee in the Name of the Father, and of the Son, and of the Holy Ghost. The Lord's Supper, is a feeding with Bread and Wine, to assure our continuance in the Covenant; the form whereof is thus, or to this effect: For the Bread, Take ye, eat ye; This is my Body, which is given for you: Do this in remembrance of me. For the Cup, Drink ye all of this; for this is my Blood of the New Testament, which is shed for many, for the remission of sins: Do this as oft as ye shall drink it, in remembrance of me. The Ministers of the New Testament, were Apostles (inspired) (by whose Ministry were written the Books of the New Testament) Prophets, Evangelists, Pastors, Teachers, etc. CHAP. VIII. Of the Church of Gods Elect. THus fare of the outward Church. The other is the Church of God's Elect, drawn to believe in Christ, ordinarily, by Preaching: Wherefore with these, God maketh indeed his Covenant. By virtue whereof, our Faith, albeit apprehending Christ absent, it apprehend Him weakly; yet confirmed by the Word, and Sacraments, Prayer, and other holy means, it never letteth go the Hold, but continually groweth, till we come to see Christ in his glory: So as Faith hath always Hope, that is, an assured waiting for of that blessed Sight, going with it. CHAP. IX. Of Regeneration. HItherto of Christ's Prophetical Office. The Kingdom (by excellency so termed) is that, whereby destroying the Old Man by the Power of his Death and Sufferings, all that are of the Church of God's Elect, He doth regenerate, by the Power of his Resurrection. The Day of his Rising, which was the first Day of the Creation, is (for an everlasting Remembrance of that Benefit) come in place of the Sabbath, and called the Lords Day; beginning when he arose, and began to renew the World. Regeneration, is our spiritual incorporating into Christ, every Member in his due proportion; whereby being one with him, through him with God, and his Spirit ours, we become Gods children by adoption. Of a regenerate estate there be two Degrees, as it were two Ages, Infancy, and Man's estate. Infancy, which is during this Life, by Faith, and therefore by means of the Word, and imperfectly sealed up in our own inward assurance of the Spirit, not in the World's discerning of it; and growing according as our Faith doth grow: And this is called the State or Kingdom of Grace. Man's estate, which is after this Life, by Sight, and therefore immediately by Christ's Spirit, and in all Perfection: And that is called the State or Kingdom of Glory. CHAP. X. Of Wisdom, Righteousness, Sanctification, and Redemption. THe Spirit of Christ being ours, consequently doth save us from our sinful and cursed estate, to enjoy all the Good that is in him. It standeth in Illumination, and justification, and (from thence coming) Sanctification, and Redemption. Illumination, Whereby expelling Darkness, he doth enlighten our Minds with the Knowledge of the Will of God in Christ; which the Apostle calleth Wisdom. justification, Whereby forgiving our sins, by his taking them upon him, he doth account the Holiness of his Nature and Righteousness to be ours. From whence (as I said) come Sanctification, and Redemption. Sanctification, Whereby slaying Sin, he putteth a new Life of Holiness into us, to bring forth fruits of Righteousness. Wherein there is no more now required, but that Sin bear not the rule in us: and our Works of Righteousness, though all mingled with sin, are not only pleasing unto God, through his forgiveness of the sin; but have beside, of God's free Goodness, looking upon them in the perfection of his Son, special Promises of Reward made unto them, both in this Life, and in the Life to come. Redemption, Whereby freeing us from the Curse, himself becoming a Curse for us, he maketh us blessed, by the participation of his Blessedness. Our Blessedness in this estate standeth, First, in the Love of God anew: Whereby all things, not the Calamities and Troubles of this Life, and also Death itself, but even our very sins turn unto our good; and in the assurance whereof, we have Peace of Conscience, and joy in the Holy Ghost. Secondly, in that we are made near unto him, and have continual access, with boldness, into his Presence. Thirdly, in our former Sovereignty and Power over the Creatures; whereof cometh free liberty of using them all, and deliverance from the Bondage of Satan. This also as a noble access added thereunto, that the holy Angels themselves are made ministers for our good. Fourthly, in a Spiritual Glory and Wisdom, and other Graces. After this Life, cometh the fullness of Blessedness, more or less, according to the diverse measure of our Faith here. To the Soul in Heaven, presently after Death, till the Latter Day: At what time our Bodies being raised up glorious, the whole Man shall meet CHRIST coming to judgement in the Air, and there receive Sentence of all fullness of Blessedness for ever: Which we shall enjoy; taken up into Heaven by the virtue of his Ascension. Certain Men, upon our Saviour CHRIST'S Resurrection, rose again, and are already with him in Heaven. So are Enoch and Elias both alive, assumed thither. Those that are living at the Latter Day, shall suddenly be changed, after the dead are once risen. The Creatures also, for our sake, shall then be renewed into a Glorious estate, not subject to Corruption. A TABLE OF ALL THE principal Points handled in this BOOK. The first Book. CHAP. I. THe scope and drift of the Doctrine of Divinity. Fol. 1. The Parts. 6. Of God, his Being, Life, Understanding, and Will, Holiness, 1. Petition. Kindness, Truth, justice, Mercy, Blessedness, Kingdom, Power, Glory, Wisdom, Infiniteness, singleness of Nature, Eternity, unchangeableness. 7. That there is but one God. 26 Of the Persons in God. 27 The distinction of Persons. 31 The three Persons, and one God. 31 The incommunicable Properties, whereby they are distinguished. 34 The Godhead of the Son. 35 The Godhead of the holy Ghost. 53 CHAP. II. Of the Kingdom of God, and the order of administration thereof. 60 2. Petition. Of the Decrees of God; the eternity, cause, generality of the same. 61 CHAP. III. Of the Creation of all Things. 64 The Matter, and Manner. 72, 73 Six Days Worke. 74 The perfection of the Creature. 75 The holiness & happiness of the principal Creatures, Angels & Men. 75 Of the Law of Nature. 77 CHAP. FOUR Of God's Providence, extending to all Persons and Actions. 82 His free and absolute Dispensation. 94 The inevitable necessity of the execution of his Counsels. 101 The end both of Creation and Providence. 109 CHAP. V Of the Honour due to God, That his Will be done. 112 3. Petition. Of the Moral Law, that teacheth the Will of God, or the Duties we own unto him. 114 Five things which the Law of God generally requireth, or which are to concur in every Duty: 1. To do all that is commanded. 114 2. To do whatsoever we do, as unto God. 114 3. That there bean Integrity, or right frame and disposition of all the powers of Nature, both of the Soul and Body. 115 4. To do it with the whole strength of those Powers, Sincerity, Zeal, Watchfulness, Diligence, and Perseverance. 128 5. To do every thing with so much the greater strength, as the Duty doth more excel. 139 The properties of the Moral Law. 143 Rules for the understanding of the Ten Commandments. 145 The first Commandment. Of Love, Reverence, Fear, Belief, Trust, and Hope in God. Of Patience and Humility. Of Prayer, and other Services. 148 CHAP. VI The second Commandment. To worship God as he hath appointed. Of Will-worship, Idolatry, Superstition, etc. 159 CHAP. VII. The third Commandment. Of Reverence in God's Worship, Preparation, Attention, Meditation. Of Fasting, and of a holy Feast. 162 CHAP. VIII. The fourth Commandment. Of set times in God's Service. 168 Of the Sabbath day. The Duties it requireth, the day for it in the first Institution, the Morality. 169 CHAP. IX. The fift Commandment. Of Duties to Magistrates, Ministers, Parents, Masters, Husbands: and from them again. 175 Of Duties to Equals. 186 The due respect we are to have to ourselves. 187 CHAP. X. The sixth Commandment. Of the Duties of Mercy. 188 Of Meekness, Gentleness, a peaceable disposition, putting up of Wrongs. 191 Of Kindness: Pitying and helping our Neighbour in Distress, forgiving Offences, overcoming Evil with Good. 194 CHAP. XI. The seventh Commandment. Of Chastity, of holy Marriage, Incest, and Polygamy. Of Contracts, of Matrimony, of Uncleanness, Buggery, Adultery, Fornication, Rapt. Of Modesty and Temperance. 198 CHAP. XII. The eight Commandment. Of Just dealing, and the contrary; Theft, Oppression, Extortion, Usury, etc. 207 Of Frugality, Liberality, Hospitality. 210 CHAP. XIII. The ninth Commandment. Of Prudence, a righteous Sentence, Slandering, Hearing of jales, Flattering and Dissembling. 212 Of Deceit in bargaining, Buying and Selling, removing Bounds, fraudulent withholding of Goods, Gaming, and other unlawful Trades. 214 Of taking Things in the best part, and the contraries, evil Suspicions, and sinister Censures. 218 CHAP. XIIII. The tenth Commandment. Of Covetousness, Self-love, Envy, etc. CHAP. XV. Of the Covenant of Works. Of Life and Death. 222 The Covenant of Works serving (in this our corrupt estate) not to justify, but to lead us unto Christ. CHAP. XVI. Of the Fall of Angels and Men. The reason of their Fall. The time when they fell. 227 Special to the Fall of Angels. Their Sin what it was. The number that fell Their Captain and Ringleader. 228 Of the Deut●s damnation in Hell. The Release which God doth sometimes give them, and why. 230 Of their full damnation in the latter Day. 232 Of the elect Angels, that did not fall. 232 CHAP. XVII. Special to the Fall of Man. Their Sin what it was. The Actors that had a hand in it. 233 In Adam and Eve, all Mankind did fall. 236 Of the total Corruption of Man's Nature. 237 Of the Curses of this Life. 243 Of the Remn●nts of God's Image. 249 Of the impair of the Creature. 252 Of Man's Damnation. 252 Of the Abolition of the Creatures. 255 THE CONTENTS OF THE Second Book. CHAP. I. OF Christ, the end of the Law. His Godhead, Humane Nature, Christ, the end of the Law, whom the 3. last Petitions do respect. the Union of them into one Person. And why all this was necessary. Fol. 267 Of Christ's Office of Mediation. Of his Appointment and Calling thereunto, when it began. That it belongeth to whole Christ, and is appropriate unto him for whom he maketh Mediation, and wherein his Mediation lieth. 278 Of God's Covenant, the End and Fruit: The Substance, or Foundation: The Means, or Condition: The extent of the Covenant. 283 The excellency of the Covenant of Grace above the Covenant of Works. Of the Old and the New Testament. 307 Of Predestination, both Election and Reprobation. 283 Of the words, Purpose, Predestination, Prescience, or Foreknowledge. Of the number of God's Elect: the Cause, the subordinate Means, the Eternity and immutability, the end of God's predestinate Decrees. CHAP. II. Of the Priesthood of Christ. His Calling thereunto. The eternity of it. He our only Priest. 311 Of the sanctification of Christ's humane Nature. 312 Of Christ's Righteousness or Obedience. 314 Of his Sufferings. In what nature, and what things he suffered. 315 Of Satisfaction. How it was, and when: The fruit of it. 322 Of Christ's Resurrection, Ascension, Glorification. 326 Of his Intercession. 330 CHAP. III. Of the Kingdom of Christ. His Calling, and investing into it: the fruit of it. 332 Of his Government of the World in general. The largeness of his Power: the quality of Administration: the fruit of it. 334 CHAP. FOUR Of Christ's Prophetical Office. 343 Of his Word. The Author, the Matter, the Ministerial Instruments: the perfection of his Doctrine. 345 Of the Promise, and the Gospel. 347 Of the outward Church. The Condition of it, to be subject to error, to be mingled of good and bad. The privilege of the outward Church, and of every Member thereof. 348 Of the Sacraments. 360 Of Ministeries. Preaching of the Word: Public Prayer: Administration of the Sacraments. 366 Of the Ministry of Men inspired: of a lively Voice: of the Scriptures: the truth, holiness, authority, perfection of the same: and of Miracles. 368 Of Graces for the discharge of public Functions. 377 Of Knowledge. 378 Of a Taste of the sweetness of Christ: and of sin against the Holy-Ghost. 379 CHAP. V Of the Church under the Law. 387 Of the Church in the time of the Gospel: of the Sacraments of the New Testament, Baptism, and the Lords Supper. 391 CHAP. VI Of the Church of Gods Elect. 399 Of Faith: The nature of it: the persons to whom it is appropriate: the causes principal, and instrumental: the prerogative of the Faithful: the weakness and degrees of it: the growth: that it never can be lost: the fruit and effect of it. 401 Of Hope. 418 Of Sight. 417 CHAP. VII. Of a new World. 419 Of the alteration of the Sabbath: for the Day, Name, Time of Beginning. 425 Of Regeneration. Of Christ the Head, and our union with him: of 4. Petition. the Spirit of Adoption: the Infancy of Regeneration, and Man's estate. 427 CHAP. VIII. Of Salvation. 5. Petition. Of removing the Veil of Ignorance: of Wisdom. Of forgiveness of Sins: Imputation of Righteousness, justification. Of Mortification, and Sanctification. 1. Branch of the 6. Petition. Of imperfect Sanctification, and the degrees thereof. Of the notes and marks of Sanctification. Of the Lord's Prayer. Of the Church Militant: The enemies we fight against: the two Generals of the Field: the Weapons which both the enemies and we fight withal: the Goal or Mastery we fight for: The Issue of the Conflict. Of Repentance. The Notes, or Signs: the Fruit, and whence we have it, Of Fasting. The outward abstinence: the end, and true use: the time of keeping a Fast: it is in the nature of a Sabbath. God's acceptation of our Works, and how. The reward due unto them: they no whit merit: the necessity of doing good Works. Of Celestial Holiness, and of the Church Triumphant. Of Redemption. 2. Branch of the 6. Petition. Of the Blessedness of God's children in this life. Of the state of the faithful departed. Of the general Resurrection. Who shall rise: by what power, and in what sort. Special things touching the resurrection of the Elect. Of the last judgement. The persons to be judged. The judge, Christ. Of his coming to judgement: the place from whence he shall come: the signs and manner of his Coming. The Place where the judgement shall be. Of the Sentence. The preparation to it: the order of the Sentence: the Sentence itself: the Reason: the execution of the Sentence; and the order of execution. Of our taking up into Heaven; and by what right we come thither. Of our full Blessedness. The root and foundation of the same: the parts: the measure and quantity: the degrees of Glory, and whence it groweth: the eternity. Of certain that rose upon our Saviour's Resurrection. Of Enoch and Elias. Of the sudden change of those that shall be alive at Christ's coming. Of the renewing of the Creatures. FINIS. THE FIRST BOOK OF DIVINITY, OF GOD THE CREATOR. CHAP. I. Of God the Father, the Son, and the Holy Ghost. AS all other Sciences are Divinity is a Doctrine of glorifying God. commended by their end, and every one esteemed so much the more eminent, as the end doth more excel; so it is the worthy praise of the Doctrine of Religion, which is the same that we call Divinity, that it looketh to such an end as is incomparably most to be desired, most to be loved and embraced of us; that is to say, the glory of God, a Rom. 11. 39 From whom, and by whom, and to whom, are all things: And whose glory ought to be a thousand-sold more dear unto us than our lives, yea▪ then the salvation of our souls. This therefore is the scope and mark Heresies and Errors. A Theists, that say, There is no God; whom not only the Word of God, but all the Things created, especially this goodly Frame and Workmanship of the World, and even their own Consciences sufficiently confute: since they cannot but see & understand hereby, that there must needs be some Divine Power, before all, and above all, of whom these things were made, and by whom they are governed in so wise and gracious sort, as the apostle teacheth, Rom. 1. 20. For his invisible Things, that is, his Eternal Power and Godhead, being understood by the things created, are clearly seen by this Frame of the World, to the end that men might be unexcusable. And therefore, these Wretches that strive against their Conscience, to put out so clear a Light, which, will they nill they, shineth thus bright in their eyes, are to be left unto themselves, and Gods just hand upon them, as utterly unworthy to be dealt with by any further Arguments. The whole Doctrine of Popery, which in all the points of their Religion spoileth God of his glory: for, 1. In stead of the true blessed God, they set up an Idol of their own brain, one neither perfectly righteous, which accepteth an imperfect satisfaction; as whatsoever proceedeth from man (whom they will have able to satisfy for his own sins) must of necessity be; nor perfectly merciful, if he do not freely forgive sin, but receive some part of recompense at our hands, contrary to that of Esay 43. 25. I, I, for myself, that is, freely for mine own mercy and glory do away iniquities. 2. His incomprehensible and incorruptible glory, they transform into the image of a corruptible creature, as the Apostle speaketh, Rom. 1. 23. painting him out sometimes after the likeness of an old man, sometimes in one shape, sometimes in another, as if Time did wear him, or Age alter him, who is the Eternity of Israel, and never changeth. 3. Their prayers to He Saints & She Saints, and angels▪ which is a glory proper unto God, Psal. ●0. 15. Call upon ●●, and I will deliver thee: so shalt 〈…〉 fie me. And their bowing to Stocks and Stones, whereof the Lord saith, Esay 4●. ●. I will not give my glory to another, nor my praise to carved Images. 4. They teach, that the predestinating as well of the elect to life, as of the reprobate to condemnation, is for their works foreseen, which the Apostle, Rom. 9 22, 23. showeth to be of his own free pleasure, to show forth the riches of his might and glory. 5. Touching 〈◊〉 ●●w of God▪ they are not only altogether ignorant of the true use thereof, which is by a right humiliation of ones self, to prepare the way, and to lead him unto Christ, but spoil God of the glory due unto him, whilst they teach▪ That it is possible for a man to fulfil the Law himself, and so falsify that golden saying of the Apostle, Rom. 11. 32. God hath sh●t all under sin, that he might have mercy upon all. 6. The means of salvation, they attribute in part to the worthiness of men, and to their due desert, which is the free grace and gift of God, that he that glorieth, might glory in the Lord, 1. Cor. 1. 32. 7. Whereas the wonderful glory of God, in his love unto mankind, hath herein shined forth most clearly, that when we were dead in sins, and enemies unto God, he hath quickened and reconciled us to himself, they contrarily imagine, that the wound is not to deep, but that there remaineth still a kind of life in man, and a disposition to receive the first grace of God, which they call , and that God may be provoked by our merits to give us the second Grace, and to make Man a worker together with God, in that great work of our new Birth: which the Scripture in express terms appropriateth unto God, calling it his own Workmanship, and a Creation, Eph. 2. 10. to exclude man, and whatsoever is of and in man. that the whole Doctrine of Divinity doth directly aim and shoot at, and whereunto the parts are all to be referred, as to their last and furthest end: for albeit the several Doctrines have their several and proper uses, the Law to humble us, the Gospel to give us comfort in the Saving Health, that through Faith is reached forth unto us, Preaching to beget Faith, the Sacraments to strengthen it, Discipline to retain in the obedience thereof, and so in the rest: ye the last and uttermost, the most shining and glorious end, whereunto not one, but 〈…〉 y part, and not the parts only, but the whole body and frame of all tendeth, is this, of glorifying God. Which will appear most plainly, if we examine all this Doctrine point by point, and go it throughout in order as it lieth: As, 1. The whole Treatise of the Godhead, both of his Nature and Persons, wherein he shineth so glorious, that the glory of GOD is often used in the Scriptures for his Person and Presence. So b Exod. 33. 18. Moses beseecheth him to cause his glory to pass before him: And in c Ezech. 2. 22. Ezechiel, the blessed glory of JEHOVA is said in stead of his glorious and blessed presence. 2. His Eternal Counsels, whether of saving those he chooseth, or destroying those whom he rejecteth: whereof the Wise man d Pro. 16. 4. teacheth, that he made all for himself, that is, to the praise of his glory. As the Apostle handling the same Argument, doth expound it, Eph. 1. 6. 3. The Creation; which, if Men were as dumb as Stones, would of itself sufficiently proclaim the glory of the Creator: And yet he that will see it so set forth, as men may learn to admire it, let him read the 19 Psalm, The Heavens declare the glory of God, and the Firmament showeth his handiwork. 4. His Works; whereof the e Psal. 113. 4, 6, 7. Prophet cryeth out, that he is exalted above the Earth, yea above the Heavens themselves, in the glory of the same: Dwelling most high, but yet looking most low▪ both in Heaven and in Earth, raising the poor out of the dust, the needy out of the dunghill, etc. as followeth in that Psalm. 5. The honour due unto him from all his reasonable Creatures, in Heaven & upon the Earth; whose f Matth. 6. 10. part it is to do his will, and to perform whatsoever he commandeth. 6. The Covenant of Works; whereby, in his justice, he rewardeth the thorough & perfect obedience of Christ his Son, and of the holy Angels, and punisheth all transgression and disobedience, as in the Angels that fell, and in reprobate and wicked men. 7. The Covenant of Grace; which the g Ps. 19 8, 9, 11. Prophet calleth, The Restorer of the Soul, the Gladder of the Heart, the Enlightner of the Eyes, more to be desired then Gold, yea, than much fine Gold, sweeter than the Honey and the Honeycomb: God having h Rom. 11. 32. shut all (that is to say, all Men, and whatsoever is of Man) under sin, that he might have mercy upon all whom he meaneth for to save. This is it which teacheth i 1. Cor. 1. 31. Christ to be made unto us wisdom from God, and righteousness, and sanctification, and redemption, that as it is written, He that glorieth, let him glory in the Lord: Because in him, as the same Apostle showeth, k 2. Cor. 1. 20. All the promises of God are yea, and Amen unto God's glory. Whereupon john l Reuel. 14. 6. in the Revelation teacheth▪ That this is the true voice of the everlasting Gospel, Fear God, and give glory unto him. 8. The collection and gathering of his Church, wherein, as m Psal. 29. 9 David saith, he uttereth all his glory. Some footsteps whereof were to be seen in the peculiar choice. First, of a Family in Abraham, Isaac, jacob, and the twelve Patriarches, then of a whole Nation of the jews, from the rest of the people of the World. Therefore, doth the Psalmist say, n Psal. 76. 2. In jewry is God famous, and his Name is great in Israel. But the full accomplishment of this his glory (whereof the other was but a light precursion) is upon the breaking down of the partition wall between the jews and Gentiles, and reconciling them in one body unto himself. In which sense, the Apostle o Ephes. 3. 10. affirmeth, that even to the Angels themselves, to principalities and powers is made known through the Church, the diverse and manifold wisdom of God. And the p Psal. 102. 16. Psalmist long before had prophesied, that when jehova did build up Zion (by the coming of his Son, the calling of the Gentiles, and the full repairing of his Church universal) then should he be seen in his glory. 9 Sanctification of life, and the obedience of his Saints, wherein q 1. Cor. 10. 31. Whatsoever we do, we do all to the glory of God. 10. The salvation itself of Gods Elect standing in the participation of his glory. As the r Rom. 3. 23. 13. Apostle noteth, when he saith, All have sinned, and come short of the glory of God, that is, of eternal life, which we are to seek and labour for; not so much for our own good and happiness, as for his glory, from all which we gather a rule to examine and judge of all Doctrines, That those are ever soundest, which give to God the greatest glory, and contrariwise, whatsoever sootheth up the proud spirit of man, or darkneth the glory of the living God, that, if there were no more, is cause enough to make us to reject it. This our Saviour teacheth, joh. 7. 18. He that seeketh the glory of him that sent him, he is true, and there is no unrighteousness in him, making it the certain badge of all true and heavenly Doctrine, if it tend to glorify God. As by the same argument, Paul avoucheth his Doctrine to be such, that an Angel from Heaven preaching otherwise, were to be held accursed, for do I now (saith he) persuade men or God? tendeth my s Gal. 1. 8, 9, 10. preaching to set up man, or to pull down the pride of all flesh, that God alone may be exalted? Two parts we make of all this holy Doctrine: one properly Whereof there be two parts. One that concerneth God, the other concerning Imanuel, God with us. concerning God the Creator, the other concerning Christ the Redeemer, the true Emanuel, God with us. For so our Saviour in that which we call the Lords Prayer doth divide it, speaking in the three former Petitions: first, of the Nature, Persons, and properties of the Godhead, then of his sovereignty and command, together with the duty of Allegiance, which we own unto him, which if men were able to perform as the Law of their Creation not enjoineth only, but enabled them unto, and as the Angels do in Heaven, they need go no farther, but should be blessed in the doing of it. But because that is a path which no foot of man can tread, he propoundeth in the other three, to miserable man fallen now away, the blessed Son of God, that peerless Pearl and inestimable Treasure of the World, jesus Christ the righteous, who hath gone the track for us, and regeneration, righteousness and sanctification through him: more briefly, john 17. 3. he noteth the perfect distribution of Divinity, To know thee, the only true God, and him whom thou hast sent, jesus Christ. These two parts lacking apt names to express them, you may perhaps (till we light upon some better) not altogether unfitly call Theologie and Christianity, for so Theologie doth in his proper and natural signification sound: a Speech of or concerning God. The name of Christianity, taking it for the Doctrine of Christianity (as is usual in words of art) may aptly be deduced from diverse t Act. 13. 26. and 26. 18. 1. Pet. 4. 16. places of holy Writ, and is the same in sense, which the u Col. 3. 16. Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Word of Christ. But till these terms by custom and use be worn and made familiar, and our ears better acquainted with them, I think it not amiss to forbear the names, let the thing be understood. To define God perfectly, as that great and Christian God is jehovah, three persons. jehovah (which is Being or perfection itself) x Ramus in his Theology. Logician said, we had need of Gods own Logic, whose nature known only to himself, infinitely exceedeth all thought and apprehension that can possibly be in any creature: wherefore to keep us within the limits of sobriety, not taking upon us to define that we know not, which were folly and madness, much less attempting it in the Godhead, which were extreme ungodliness, we must remember the answer that God made unto Moses, desiring to see the Majesty of his presence, that he should see his hinder y Exod. 33. 23. parts, but his face could not be seen. There is then in God a forepart, and a face, there is a hinder part and back. By his face, that is, his very Majesty and Essence, no man or Angel is able to define GOD, but by those steps and marks of his glory, whereby he hath manifested himself in his Word and Works, as it were by his hinder and back parts, we may in some sort describe him, which what they are, appear in the next Chapter, when passing by Moses, (whom he set in the hollow of a Rock, and covered with his hand till he were gone by) he cried, z Exod. 34. 6. JEHOVAH, JEHOVAH, the mighty God, merciful and gracious, long suffering, and full of kindness and truth, preserving kindness for thousands, forgiving iniquity, and rebellion, and sin, by no means freeing the guilty, visiting the iniquity of fathers upon children, and upon children's children to the third and fourth Generation. All which, and whatsoever notes of his glory else, scattered here and there, in the whole Volume of the Scriptures, or shining everywhere in the large Volume of the Heavens, are many times comprehended in one only word, as jah, jehovah, or Ehieh, (that is to say, I am) as if you would say, Being or perfection itself. For these three (coming from the same a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 root, and being in effect but one) are that essential and proper name of God, whereby he calleth himself, when he would paint out▪ men the excellency of his Nature, and distinguish it from all other things that are in Heaven, or upon the earth, or under the earth. So Exod. 3. 13, 14, 15. unto Moses, ask him, When I shall say unto them, The God of your fathers hath sent me unto you, and they say to me, What is his name? what shall I say to them? JEHOVAH answered MOSES, EHIEH (or I am) for I am. And he said, Thus shalt thou say to the Children of Israel, EHIEH (that is, I am) hath sent me unto you. Again, God said to MOSES, Thus shalt thou say unto the Children of Israel, JEHOVAH the God of your fathers, the God of ABRAHAM, the God of ISAAC, and the God of JACOB hath sent me unto you. This is my Name for ever, and this is my Memorial unto all Ages. Of the other, we read, Psal. 68 5. Exalt him for his Name JAH. It is most certain, that b Plato in his Dialogue, entitled Cratylus the name of a thing (if it be rightly given) serveth to set out the true nature & property of the thing, wherein consisted a great part of that wisdom which was in Adam, who c Gen. 2. 19 gave apt and fit names to all the Beasts of the Field, and to all the Fowls of the Air, according to their quality and condition: much more is the same to be thought of, this Name which the most wise God taketh to him, and is never given to any Creature, Man, nor Angel, to Temple, Sanctuary, nor any holy place else, not so much as in a Sacramental signification, if the places seeming to serve for that purpose be rightly scanned. These words therefore do truly and perfectly comprehend that back part of his, or d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 1. 19 whatsoeever may be known of God, so fare as our slender capacity is able to reach. For first, hereby appeareth that all that is, is in him subsistence, life, understanding, will, holiness, happiness, and whatsoever else: all proper to him, all his, and cometh from him: all essential unto him, and of his nature: all infinite, eternal, and unchangeable. Or to speak more plain, in that he is Being, first, he must needs have in himself the very life, soul and perfection of all things that be, subsistence, life, understanding, will, holiness, happiness, and whatsoever else. Secondly, all this he hath infinitely, for what can be imagined, where Being should be excluded? Thirdly, nothing is in him but essential and of his nature, for all is his Being. Fourthly, how can being itself otherwise be, then of and from itself? Fiftly, Being can never leave to be, nor have beginning of his Being, and therefore is eternal. Lastly, it is not possible that any thing should be, whom Being doth not make to be. In brief, God is being, life, understanding, will, holiness, happiness, essentially, infinitely, eternally, causally, to himself and others. And so doth the Apostle at once expound all those names, when he saith, e Rom. 11. 36. For of him and by him, and to him are all things. But this needeth some larger explication. Therefore it shall not be amiss, more particularly to deduce these things, and to show from point to point what this Being or Perfection doth include. In a word, it showeth, that he hath all good and perfect things in a most perfect and incommunicable manner. The good and perfect things I mean are of two sorts, first, those, without which the creature cannot be perfect. Of which kind are these three: 1. A being which God is f Reuel. 1. 4. said to have, that he may be Signifieth a nature. known to be a thing truly and indeed subsisting, and in that respect is opposed, aswell to the imaginary course of nature, which some profane men have made a god, as to the Idols of the Gentiles, which the Scripture calleth g Amos 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lies, h jer. 10. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 14. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. vanities, and i 1. Cor. 8. 4. things of nothing. But principally he is said to Be, because he both hath his being of himself, and giveth being to all other things, and namely, to his Word, aswell of promise, as of threatening, of judgement, as of mercy, which he effecteth and causeth to come to pass. This is it he meaneth, Exod. 6. 3. I appeared indeed to ABRAHAM, ISAAC, and JACOB, in the name of the mighty One, all sufficient, but by my Name JEHOVAH, was I not known of them: That is, I did not make my promises indeed exist unto them, for otherwise both they knew the Name jehovah, k Gen. 15. 8. called upon it, and l Gen. 13. 18 & 26. 25. built Altars to jehovah, and he himself m Gen. 15. 7. & 28. 13. by that Name sealed up the faith and certainty of his promises. For this cause it is, that in n Ezech. 5. 17. Ezechiel, threatening the famine, the beasts and other plagues, he giveth credit to it by that Name, I JEHOVAH have spoken it, and in the seventh o Ezech. 7. 27. Chapter shutteth That hath all good and perfect things in a most perfect and incommunicable manner. The perfect things in God. Beside life. up all his threatenings with this, That they may find by experience, that I am JEHOVAH. But most notable is that of the thirtieth of jeremy, where in one Chapter the Lord three and twenty times repeateth this Name of purpose, to assure the people's hearts of those comfortable and golden promises that he maketh unto them in that place. 2. Life: p Eccls 9 4. for better is a living Dog then a dead Lyon. But when we speak of the life of God▪ we mean not only that he doth truly and properly by himself and of his own nature live, (and therefore is called the q Psal. 83. 2. & in many other places. living God, and that form of swearing so often used, as JEHOVAH r jer. 5. 2. and elsewhere. liveth, which in s Deut. 32. 40. Deuteronomie he himself taketh up, For I lift my hands to Heaven, and say, that I live for ever. And in another t jer. 12. 16. place maketh it the proper note of his people, to swear by his Name, JEHOVAH liveth) but that from him proceedeth life unto all his creatures. As it is said, u Act. 17. 28. In him we live and move, and again, x Act. 17. 25. He giveth to all life and breath through all things, that is, to all his creatures. And in both these respects, it is that he is said to have life in himself, john the y joh. 5. 26. fifth, As the Father liveth by himself, yea, to z joh 5. ●0. be life itself, and Deut. 30. 20. He is thy life and the length of thy days: Again, in the a Psal. 30. 10. Psalms, With thee is the fountain of life: whereby it appeareth that this is proper unto God. 3. Understanding and will: for as the b Psal. 94. 9 10 Psalmist maketh Understanding, his dispute. The Planter of the ear, should not he hear? or the framer of the eye, should not he behold? he that teacheth knowledge, should not he understand? and of his will we read: c Dan. 4. 25. All And will (without which no perfection can be) the inhabitants of the earth are counted as nothing, but he doth according to his will in the Host of Heaven, etc. among the dwellers of the earth, neither is there any that can restrain his hand, or say to him, What dost thou? As if he should say, They have no will at all to speak of, in respect of his. And d jam. 4. 13. james worthily reprehendeth those that say, To day and tomorrow we will go, etc. whereas they should say, If the Lord will. Showing, that upon his will dependeth the will of all his creatures. As the Apostle saith, In him e Act. 17. 18. we live and move. So that he only is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, only hath a most absolute freedom of will moving the will of all his creatures, and his own moved of none, whose will no power nor force can hinder: for who, saith the Apostle, f Rom. 9 19 hath resisted his will? But contrariwise, he himself doth hinder the will of every creature, as he doth of the Angels and Devils, being otherways mighty creatures; whereof more shall be spoken, when we come unto his providence. Of the second sort are those two things (wherein we are Holiness and Blessedness. place the goodness and perfection of the most excellent creatures,) Holiness and Blessedness. Holiness comprehendeth both the purity of his whole Holiness is the purity of his nature, nature, and the righteousness of all his ways. g Habac. 1. 13. Thou art pure of eyes, saith the Prophet, so as thou canst not behold iniquity. And in h Esay 6. 3. Esay, the glorious Soraphins cry, Holy, holy, holy JEHOVAH of Hosts. Of the righteousness of his ways, loving Holiness from whence cometh a righteousness in all his ways. and righteousness and whatsoever good is, and contrariwise hating sin and unrighteousness, and whatsoever naught is, the Psalmist i Psal. 45. 7, 8. speaketh, coupling them together. Thou lovest righteousness, and hatest iniquity: of each part he saith, k Psal. 11. 1●. The righteous God loveth righteousness: and again, l Psal. 5. 5, 6. Thou art not a God that taketh pleasure in wickedness, with thee no evil shall dwell. Thou hatest all the workers of Iniquity. Both these parts our Saviour seemeth to note in God, when in one m joh. 17. 11. 25 Prayer he calleth him first, Holy Father, and then Righteous Father. And as God is most absolutely good, so this goodness in all the parts of it is proper unto him, in that he hath it of himself, and is the Fountain from whence it floweth into other. Mat. 19 17. None is good but God only. Therefore, in the Law was written upon the High Priests Bonnet, n Exod. 39 30. Holiness is JEHOVAHS', and it is the voice o Reuel. 15. 4. of holy Angels: yea, the Song of Moses, the Servant of GOD, and of the Lamb, that God only is holy. The righteousness of God is to be seen in four chief Specially seen to us in four chief and principal virtues, which in the Scripture you shall find for the most part, to go by couples or pairs. and principal virtues, that have respect unto his reasonable creatures, in the Scripture you shall find them for the most part to go by couples or pairs. The first couple is p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first couple are Kindness & Truth. kindness and truth specially to his Church, Exod. 34. 6. JEHOVAH, JEHOVAH, etc. abundant in kindness and truth. Psal. 25. 10. All the paths of JEHOVAH, are kindness and truth to them that keep his Covenant and his Testimonies. Pro. 3. 3. Kindness and truth let them not forsake thee: and again, q Prou 14. 22. Kindness, in being ready to bestow all good things. Kindness and truth shall be to them that imagine good. Kindness is that whereby he is ready to bestow all good things. The kindness of God offereth itself to be considered for the most part in these degrees. First, his long suffering, whereby he is slow to wrath, and goeth (as it were) with a leaden heel unto punishment, and never is a God r So the jewish Rabbins in their language elegantly say that God never is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till he can no longer be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of vengeance till he can no longer be a God of patience. So saith the Apostle, Rom. 2. 4. That God showeth forth the riches of his patience and long sufferance to this end, that the kindness of God might lead us to Repentance. And s 1 Pet. 3. 20. Peter giveth, as for a most clear Looking-glass to behold this long sufferance of God in, both his long patience and waiting for of amendment in the days of No, whilst the Ark was preparing, an hundred and twenty years, and t 2 Pet. 3. 9 his forbearing to destroy the World. Now, to the end that none of his may perish, but all come to Repentance. Secondly, His bounty and goodness, giving liberally all good things, as the Psalmist saith, u Psal. 145 9 JEHOVAH is good to all, and his kindness is over all his works. And again, x Psal 36. 7. Thou JEHOVAH preservest men and beasts. Thirdly, and specially, in his grace and favour, whereby he bestoweth all these things, without respect of our worthiness or unworthiness, as our Saviour, Mat. 5. 45. teacheth us to behold in the ordinary and daily course of things. Hem●keth the Sun to rise on the evil and the good, and reigneth on the just and the unjust. Truth is the faithful performance of whatsoever he Truth, faithfully to perform whatsoever he speaketh. speaketh, whether he promise good, or threaten evil. A virtue, than the which, none can more beseem the Godhead: for as the z john 8. 44. Devil is a Liar from the beginning, and the father of lies; so is God the Author of all Truth, yea, Truth itself, and true for evermore: True in his words and promises, without subtlety or guile, true in the accomplishment and performance, without colouring or deceit. He speaketh, and it is; promiseth, and it cometh to pass; threatneth, and it taketh effect. a Psal. 89. 33, 34. 35. I will not alter (saith the Lord) that which is proceeded out of my lips, nor falsify my faith. b Titus 1. 2. Nay he cannot lie, because he c 2. Tim. 2. 13. cannot deny himself. So natural it is unto himself to be Truth itself. Therefore he is called, The d Psal 31. 6. God of Truth, The e Esay 55. 16. God of Amen. What is that else, but such a God, as is always one, and the same, true in his words, firm in his promises, certain in his performance? Whereupon the f Rom. 3. 4. Apostle cryeth out, Let God be true, and all men liars. The other couple are g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justice and Mercy, flowing from The other couple are justice and Mercy flowing from the former. the former: both specially seen in the saving or destroying of men and Angels. Psal. 116. 5. JEHOVAH is gracious and just, and our God is merciful, Psal. 14. 5, 7, 8. The memorial of thine abundant goodness they shall pour out, and thy justice they shall sing, that JEHOVAH is gracious and merciful▪ etc. justice is that whereby he rendereth to every one according justice to render to every one his due. to his works: for else, h Rom. 3. 6. as the Apostle reasoneth, If there were unrighteousness with God▪ how could God judge the World? Therefore as a most righteous judge, he severely punisheth the workers of iniquity, and graciously recompenseth those that fear him▪ with that free reward which he hath promised. So saith i 1. Pet. 1. 7. Peter, that without respect of persons he judgeth every one according to his works. And k jer. 51. 56, JEREMY, The Lord that recompenseth, shall surely recompense. It is just, saith l 2. Thess. 1. 6, 7 PAUL, with God, to render trouble to them that trouble you, and to you that are troubled, rest with us at the Coming of jesus Christ. And again, m Rom. 1. 8. The wrath of God revealeth itself from Heaven, against all ungodliness and unrighteousness of men. But of himself he saith, n 2. Tim. 4. 8. There is laid up for me a Crown of righteousness, which the Lord, that righteous judge, will render unto me in that Day. And o 1. john 1. 9 JOHN, If we confsse our sins, God is faithful and just to forgive them, because of his promise sake. Mercy is that, whereby he helpeth out of misery, Mercy, in being ready to help in time of need. whomsoever it pleaseth him. As he saith to MOSES, p Exod. 33. 19 I will be gracious, to whom I will be gracious, and I will have mercy, on whom I will have mercy. And the q Lament 3. 22 Prophet in the Lamentations, It is the wonderful kindness of JEHOVAH that we are not consumed, for his mercies fail not: yea, he waiteth, as the Prophet speaketh, r Esay 30. 18. to show mercy to us, being full of compassion in all our miseries and necessities. s Psal. 46. 2. A help in affliction very ready to be found, as the Psalmist saith. Thus he tempereth his mercy with his justice, as it were water to allay the heat of his burning wrath. A virtue that above all other he appropriateth to himself, and taketh as it were most pleasure in: Neither doth he so oft call himself a just and righteous, as he doth a gracious and merciful God. Therefore, beside his patience and long sufferance inviting us to Repentance, he doth humble himself, as it were, to men's infirmity, using all the means and helps whereby our coldness may be quickened, and our affections stirred up to seek him. To this end he giveth us his Word and Sacraments, confirmeth the same by covenants, promises, oaths and miracles, pulleth us unto him by chastisements and corrections, censures and admonitions. To conclude, he spareth nothing that may serve for our good. And when all this prevaileth not, when none of his disciplines and instructions is able to bow our stony hearts, nor to make them fleshle and soft, that needs he must proceed to judgement, t Abac. 3. 2. yet both in his wrath he remembreth mercy. And where men's obstinacy makes that there is no place for mercy, he punisheth, as it were, unwillingly; and u Lam. 3. 33. against his heart x Ezech. 18. 23 delighting in no man's destruction, nor taking pleasure in the death of a This is the holiness of God, and his righteousness coming from it. Blessedness is his all-sufficiency of things that make one happy, Sinner, but rather that he may return from his ways and live: for I speak not yet of that which is peculiar to his Church and chosen Children, towards whom his Love doth without all comparison infinitely excel: but whatsoever cometh that way to us from the favour of GOD reconciled in his Son, is to be handled in another place. The Blessedness of God, is his all-sufficiency of things that make one happy, wanting nothing that is good, having nothing that is evil: for y 1. john 1. 5. he is light, and darkness in him there is none at all. And standeth in Kingdom, and Power, or Glory. Kingdom, is his sovereignty of commanding whatsoever he will. It standeth in three z john in the Revelation, Reuel. 1. 6. and Peter in his first Epistle, 1. Pet. 4 11. and 5. 11. reduceth them to two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (under which they comprehend Sovereignty and Power, the word signifying both) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, glory. things, which our Saviour in the conclusion of the Lords Prayer attributeth unto God, to magnify and set forth his most absolute and perfect blessedness. First, Kingdom, which is his sovereignty of commanding whatsoever he will; a 1. Tim. 6. 15. Power, his ableness to do whatsoever he commandeth. Being the King of Kings, and Lord of Lords. Secondly, Power to do what he commands: where, if there were no more but that he is called Almighty, it were sufficient to declare the Infiniteness of his power; but there lack not also clear and express testimonies: As where it is said, b Psalm 145. 3. His greatness cannot be sounded: that is, none can reach the bottom of it: And in c Luke 1. 37. LUKE, Nothing is impossible with God. That also of our Saviour Christ, d Matth. 20. 26. With men this is impossible, but with God all things are possible. For he that can work any Miracle either in the height or in the Deep, in Heaven above, or in the Earth beneath, or wheresoever else (as to convince Achas infidelity, he willeth him e Esay 7. 11. which of these ways he would, to ask a sign) how can any thing be impossible unto him, or how is not his power endless? Therefore it is possible for him, he is able to do infinitely above that he doth or will do. Matthew 3. 9 I say unto you, God is able of these stones to raise up children to ABRAHAM. Mark 14. 36. Abba Father, all things are possible with thee. But here we must take heed, lest ascribing in words power unto GOD, we take indeed his true power from him: as they do, which, in stead of power, attribute to him things of weakness and infirmity; and in stead of omnipotency, things of impotency. Such are all those which are contrary to his nature and perfection: for f Titus 1. 2. he cannot lie, as the Apostle saith, He g 2. Tim. 2. 13. cannot deny himself: h jam. 1. 13. he cannot be tempted of evil. i jer. 10. 7. JEREMY speaking of his mighty power, which maketh all Nations to stoop and do him reverence, saith, that the same resteth in him. Whereby he doth not obscurely give to understand, that this is proper unto God, which the k 1. Tim. 6. 15. Apostle more plainly uttereth, calling him the only Potentate. Therefore the Psalmist l Psal. 89. 14. saith, Thine is an Arm with strength: Appropriating it to him: And m Psal. 18. 32. again, Who is Goa but JEHOVAH? and there is no Rock but only thou. And the Lord in n Esay 44. 3. ESAY, Is there any God besides me? Verily there is no Rock: I know not any. Thirdly, Glory, that comprehendeth all the excellencies Glory comprehendeth all the excellencies of his nature. As Wisdom and other graces of the mind. of his nature: As First, Wisdom and all the graces of the mind, both knowledge for the sound understanding of things, and counsel whereby rightly to judge of them as the Prophet o Psal 136. 5. saith, jehovah made the Heavens by understanding. p jer. 51. 15. JEREMY also in like manner. He established the inhabited World by his Wisdom, and by his understanding stretched out the Heavens. And q job. 28. 25. JOB, He sitted the Air by weight, and balanced the Water by measure: that is, he ordered all his Creatures in weight and measure most wisely. And both these he not only hath, and that in an infinite measure, but the same are also proper and peculiar unto him. So it is in the Proverbes, r Prou. 8. 14. Mine is counsel, and wisdom is mine. And in s job. 12. 13. JOB, With him is wisdom, his is counsel and understanding. The t Rom. 11. 33. Apostle to the Romans notably setteth forth the Infiniteness of them both; O the depth of the riches both of the wisdom and knowledge of God, how unsearchable are his judgements, and his ways past finding out! DAVID u Psal. 147. 5. also in the Psalms, There is no number or measure of his understanding. And when all things past, present, and to come; when the most inward and hidden corners of men's secret affections are known unto him: and as it were numbered before him; x Heb. 4 13. When there is nothing created which is not manifest in his sight, but all things are naked and open to his eyes: must it not needs follow, that this knowledge of God is infinite? and as it is infinite, so none but he can challenge it: For he only is y Rom. 16. 27. 1. Tim. ●. 17. jude verse 25. wise, z 1. Ki●. ●8. 9 only knoweth the hearts of the sons of men: He alone hath the honour of foreknowing things to come, whereby, as by a most certain and infallible note, he setteth forth himself to be discerned from all false gods, Esay 44. 1, 2, 3. I am the first and the last, and besides me there is no God: For who, as I, declareth, and uttereth this before, or ordereth this unto me, since I have set an everlasting people, that the signs and things to come might be uttered unto them? Have not I from that time uttered it unto thee, and declared it, and you are my Witnesses? Is there any God but me? 2. Strength. Strength. Comeliness and beauty. graciousness, or an amiable and lovely nature. A complete furniture of riches, honour, and of all kind of pleasures & delights. 3. Comeliness and beauty. 4. graciousness, or an amiable and lovely nature. 5. A complete furniture of Riches, and of all kind of pleasures and delights. God thus garnished and beset with whatsoever perfections the heart of man can think, yea, infinitely above that, that men or Angels are able to conceive, is alone happy and blessed, as the a 1. Tim. 6. 15. Apostle calleth him, That blessed and only Potentate. Foolish men place happiness in the good things, as they term them, of body, mind, and fortune. In all these, how doth the Lord excel, but after his own, that is, a heavenly and unspeakable sort▪ A Body is commended by these two qualities, if it be strong and fair. b Psal. 93. 1. jehovah, saith the Psalmist, is clothed with glory, he hath girt himself with strength. Again, c Psal. 96. 6. Glory and comeliness is before him, strength and ornament in his Sanctuary. In another d Psal. 104. 1. place, he cryeth out, O JEHOVAH, thou art exceeding great, thou hast clothed thyself with comeliness and beauty, covering thyself with light, as with a garment. If any thing in the World be glorious and beautiful, the Sun, the Moon, the Stars and heavenly Planets are so without comparison. But Look up, saith e job 25. 5. Bildad, in the Book of JOB, even unto the Moon, and it doth not shine, yea, the Planets are not pure in his eyes: that is, are exceeding dark, if they be compared with him. Notable is that of ELIHV, f job 37. 20, 21. Men cannot abide to look upon the Sun, when the golden light cometh from the North; but in God there is a more reverend kind of glory. To conclude, he is g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the strong God, who h 1. Tim. 6. 16. alone hath immortality, and only is i Rom. 1. 23. 1. Tim. 1. 17. incorruptible, or not subject to decay. A thing that falleth not into any Body or nature beside, by itself, and of itself. What of the goods of Fortune (fond so called) where Honour and Riches have the preeminence? k Phil. 2. 6. He is rich, l Gen. 17. 1. all-sufficient, the possessor m Gen. 14. 22. of Heaven and Earth: needing nothing, but having all things, & ministering abundantly unto those that need. n Psal. 24. 1. The Earth is the Lords, and all that doth replenish it. Mine, saith o Hag. 2. ●. he, is Gold, and Silver is mine. p Ps. 50. 10, 11. Mine is every beast of the Forest, and the Cattles upon a thousand Hills. I know all the Birds of the Mountains, and the wild Beasts of the field are mine. This is he, whom men and Angels honour, worship, adore; yea, the Devils themselves with trembling are forced against their wills to magnify, and the proud q Psal. 66. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. enemy counterfeits a subjection. Therefore, also his Name is great, and he is famous throughout the World. And if pleasures come into this account, the r Psal. ●8. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 triumphal Chariot whereon he rideth, is sweetness and delight itself, comeliness s Psal. 96. 9 carrieth the Mace before him, and t Psal. 16. 11. at his right hand are pleasures for evermore. Yea, what u Psal. 17. 5. is our blessedness else, but to see him face to face? And when as joy x Esay 35. 10. and gladness, mirth, and singing, are the portion of his Children: What shall we think his fullness to be? But in the virtues of the mind, how he glittereth and shineth! Theoric, practic, Moral, Intellectual, of the understanding, and of the will. No ignorance can misled him: no affection can disquiet him: no passion can lay hold upon him: with y Prou. 8. 14. job. 12. 13. him is counsel and wisdom, his is knowledge and understanding, he is wise in advising, just in decreeing, mighty in the executing of his counsels. As for Holiness, Mercy, Truth, Kindness, they take up their dwelling in him; yea, his very nature is nothing else but the perfection of them all. But doth this blessedness of God rest only in himself, and reacheth it no farther? Yes verily, he is not only in himself, and of himself, and by nature blessed, but he is the Fountain of blessedness to other. He z Psal. 32. 1, 2. maketh blessed by giving righteousness, forgiving sins through his Son, purging the conscience, sanctifying the heart unto obedience. Finally, by making men and Angels partakers of his most gracious and blessed presence in Heaven: To him be honour and praise for ever. We have hitherto spoken of the good and perfect These are the perfect things themselves. His perfect & incommunicable manner of having of them, is Infiniteness and Eternity. Infiniteness, whereby he is without circumscription. things that are in God, His perfect and incommunicable manner of having of them, standeth in infiniteness and eternity. Both of them such as no man nor Angel is capable of, nor can be communicated to any creature. By infiniteness, I mean an unmeasureable Power, Wisdom, and Glory, Goodness, Greatness, filling Heaven and Earth, and being everywhere present, within and without the World, whereof there be many evident testimonies in the Scripture: jeremy 23. 25. Do not I fill Heaven and Earth, saith JEHOVAH? Psal. 139. 7. Whither should I go from thy Spirit? or whither should I fly from thy presence? If I should climb the Heavens, thou art there, or lay my bed in the Grave, behold, thou art present. If I should take the wings of the Morning, and dwell in the uttermost part of the Earth, even thither should thy hand lead me, and thy right hand lay hold upon me, Esay 66. 1. Heaven is my Throne, and the Earth is my Footstool. As for those places of Scripture, where God is said to remove from one place unto another, as Genes. 11. 5. JEHOVAH went down to see the City and the Tower which the sons of men had built: and Genes. 18. 21. JEHOVAH said unto ABRAHAM, Because the cry of Sodom and Gomorrah is very much, and because their sin is very great, I will go down to see, whether according to the cry that is come up unto me, they have done things worthy of destruction, if not, that I may know: This and whatsoever like, is spoken after the manner of men, to descend to our capacity, not that truly and properly there is any change of place in God. GOD therefore is is all places at once, not only by his virtue and power, but in his whole infinite essence; yet we must not imagine grossly of him, to think that either he is mixed with the Creatures (for that is contrary to his most perfect, single nature) or that by the filth and contagion of the creature himself can be polluted: (for that is contrary to his most perfect holy nature:) but in such a sort he is present, as is heavenly and spiritual, and incomprehensible. And albeit, by nature we seek God in the Heavens, and our Saviour Christ hath taught us to say, Our Father which art in Heaven, that is not in respect of his essence; and as I may say, of his very presence, that he is rather in Heaven then in Earth, or dwelleth rather in his Church, then in profane Synagogues; in the hearts of his Saints, then in the wicked: but in respect of his working, and more special grace, or of the clearer manifestation of his glory, as he saith, a Esay 66. 1. In Heaven is my Throne. And the Prophet b Psal. 29. 9 DAVID, In his Temple he uttereth all his glory. And that this every-where-presence doth only belong to God, appeareth in that by this note, he differenceth himself from all other Creatures. For when he saith, c jer. 23. 23. Do not I fill Heaven and Earth? he meaneth, that none other doth so. It is to be observed, that he saith there, Am I a God near at hand (saith JEHOVAH) and am I not a God fare off? Do I not fill Heaven and Earth? As if he had said that, which none but God can challenge. God therefore is only Infinite: He only is that Circle, whose Centre is every where, and Circumference no where, who alone d Esay 40. 12. measureth the Waters in his fist, and counteth the Heavens with a span. As the Prophet would have us to understand, when he setteth the same, as a spell to any whatsoever, that foolish men shall dare to make like unto him. From this infiniteness of God, three The Anthropomorphites, because the scripture speaketh of the eyes of God, his hands, feet, & other parts, (& likewise, of his Love, Anger, Hatred, & such like) imagined God to have truly and properly, Limbs, and parts of a Body, and the passions & affections of a man: whereas these things are spoken out to our capacity, who cannot conceive how the actions, which God is said to do, can be performed, without such helps: not that truly and properly there are any members or passions in God. And therefore of a most single nature (that whatsoever is in God, is God himself,) things may be learned. First, The singleness of his nature, admitting no quality or other accident, for in that which is infinite, how can there any thing have place, that is not of the essence? GOD therefore hath neither composition nor division, parts, or members, passions or affections, or other accidents, but whatsoever is in God, is God himself, which is the meaning of our Saviour Christ, when he calleth e john 4. 24. him a Spirit: not as if he were a Spirit, of like nature as the Angels are, or the souls of men, for that were most erroneous and blasphemous for to think: but because Spirits have a most single and unmixed nature: under the same word, he representeth unto us that most single and spiritual essence of GOD, which of all things in the World the Spirits come nearest to. Now, that both this holiness, and all other the good things whereof we have heard, are of the very nature of God, the Scripture giveth us to understand when it calleth him, Light, Charity, Eternity, etc. and when he himself speaking of his very nature and essence, saith to MOSES, f Exod. 33. 19 I will make all my goodness to pass before thy face, for this cause it is, that in that most glorious description of himself, Exodus 33. before he come to the particular virtues of Power, Goodness, justice, he setteth in the forefront this name jehovah, saying, JEHOVAH, JEHOVAH, the mighty God, merciful, etc. And why doth he so? Both to stir up Moses unto due reverence and humiliation, before the presence of his Majesty, and withal to show, that as he is jehovah, that is, of himself, and in his most single essence, he is Omnipotent, Merciful, Just, etc. yea, that his very nature is nothing else but Power, Mercy, justice, etc. Notable is that place of the Prophet ESAY. g Esay 43. 25. I, even I am he that blotteth out thy rebellious for my else. He saith not, For my Mercy, but, For myself, to teach us that his Mercy, and his Goodness is himself, and consequently, all essential in him, and nothing accidental. Therefore, he can neither be tempted of evil, nor be the author of it. So saith h james 1. 13. JAMES, Let no man when he is tempted, say, I am tempted of God, for God cannot be tempted of evil, neither tempteth he any man. And PAUL, i 2. Tim. 2. 3. Though we believe not, yet he remaineth faithful, he cannot deny himself. And to TITUS, k Titus 1. 2. God that cannot lie. Again, it followeth from hence, that his will is the rule of all goodness, a thing being therefore good and holy, because he willeth it, not willed of him because it is good and holy. The Apostle teacheth us that Lesson, Rom. 9 22. What if God, willing to show forth his wrath, and to make known his power, hath suffered, etc. As if he should say, What hast thou, o man, to say against it, if it be his will and pleasure? This also doth our Saviour shadow in the Parable, Matth. 20. 15. Is it not lawful for me to do what I will with mine own? The other two things to be inferred from the infiniteness of God, are: First, That he is invisible by the eyes either of the Body And therefore also invisible, or the mind, as the m 1. Tim. 1. 17. To the King everlasting, immortal, invisible, Col. 1. 15. who is the image of the invisible God, Heb. 11. 1●. for he continued constant, seeing as it were him that is invisible: And incomprehensible. Scripture in many places termeth him: whereupon it is said, n 1. Tim. 6. 16. That he dwelleth in light, which none can have access unto. Secondly, that he is altogether incomprehensible of his creatures. So true it is which o job 26. 14. Eternity, whereby he is without beginning, or ending. And therefore of himself and unchangeable. job once spoke, How small a little piece do we hear of him? We come to the Eternity of God, whereby he is without beginning and ending, and therefore of himself, and unchangeable: for eternal we call that, that hath neither beginning of days, nor end of life; but remaineth for ever one and the same, not subject to any change. As Melchisedek and his Priesthood are typically set forth, Heb. 7. 3. Such a one in truth, doth the Scripture declare God to be. That he is without beginning, appeareth, Psal. 93. 2. Thy Throne is established before any time. Thou art from everlasting, Heb. 1. 2. The Apostle saith, he made all Ages, and the times, and courses of all things. Now he that is the Maker and Beginner of Time, must needs himself be before all Time, for which cause he is called, p 1. Tim. 1. 17. The King of all Ages, and courses of Time. That he hath no end, Moses q Exod. 15. 18. declareth in that Song, JEHOVAH shall reign for ever and ever. Therefore he is called r 1. Tim 1. 17. the immortal GOD, who never perisheth, or cometh to any end, and is said s 1. Tim 6. 16. alone to have immortality: of them both David t Psal 90. 2. saith, Before the Hi●●s were framed, or thou hadst fashioned the earth, and inhabited the World: to conclude, from everlasting to everlasting, thou art the mighty God. The unchangeableness of his nature, remaining always one and the same without alteration, is set forth, james 1. 17. when he saith, that with him is neither change nor shadow of turning: and Malach. 3. 6. I am JEHOVAH, and do not change. All this the word Ehieh doth include, being as much to say, as I am or I will be. When therefore the Lord saith, that he is or will be, he meaneth that he is without change, and so will continue ever: for I am or I will be, sheweth that he is the cause of his own being, and therefore without beginning. To which word, john u Reuel. 1. 8. in the Revelation alluding, calleth him Alpha and Omega; that is, the first and the last, he that is, and that was, and that is to come, and Esay 44. 6. Thus saith JEHOVAH, I am the first, and I am the last. Yea, 1. Sam. 15. 29. he is called Eternity itself, for he that is the Eternity of Israel, will not lie, etc. In the 102. Psalm, all three are joined together, first, propounded in general, Verse 25. Thy years are from generation to generation: then distinguished by his parts. The being before all time, Verse 26. Thou wast before thou didst found the Earth, and the work of thy hands the Heavens. The continuing for ever, Verse 27. and the latter end of the 28. They shall perish, but thou remainest, they all wax old as a garment, but thy years shall not fail. Last of all, his immutable nature, in the rest of the 27. and 28. Verses. As a vesture shalt thou change them, and they shall be changed, but thou art (or continuest still) the same. Neither doth it hinder, that which we have said of the unchangeable nature of God, that he is said in many places to repent him, as Gen. 6. 6. It repent God that he had made man. And jonas 3. 3. he is said to be such a one, that repenteth him of evil: for speaking properly, that is true which Samuel x 1. Sam. 15. 29. saith, The eternity of Israel is not as man, that he should repent him. And y Rom. 11. 29. PAUL, The graces of God are without repentance. Repentance therefore, is for our understanding improperly attributed unto GOD in this sense, that when GOD destroyeth that which before he made, as in that place of Genesis, and 1. Sam. 15. 11. and 16. 1. or bringeth not that judgement or punishment which he threatneth, as in that of jonas, and Exod. 33. 14. and infinite other places; he is then termed to repent, because men which change their counsel, or repent them of that which before they have done, use the like. The same is to be said of all the passions or affections attributed to God. Last of all, the Eternity of God proveth that he is of and from himself, the cause of his own being, and consequently of all good and perfect things that be. To which purpose, that of JAMES z jam. 1. 17. is a most worthy saying, Every good and perfect gift comes from above from the Father of Lights. Two things he teacheth us in than speech; one, that in GOD is all perfection, therefore he calleth him the Father of Light, which is as much or more than if he said Light itself. As where Christ is called a Esay 9 6. the Father of Eternity, it is most Emphatical; to signify that he is Eternity itself, and the author of it. Secondly, he teacheth that this perfection of the Godhead, is the cause of every perfect thing in us. To conclude, the saying of james is in effect no more, but that which the Prophet David b Psal. 36. 10. had long before conceived, Because with thee is the fountain of life, in thy Light do we (or let us) see light: and that from the wellspring of God's infinite perfection, do flow the streams of whatsoever perfectness is in us. We need not go fare to prove, sith c Acts 17. 28. in him we live, and move, and have our being. From the Infiniteness and Eternity of God, both these two things do follow. First, That to speak truly and properly, God only hath whatsoever things are good and perfect, for he only hath them from himself, all other have from him, he only essentially and of his mere nature, in other they be but qualities, over and beside their nature: he only infinitely, all other but in measure; he only unchangeably, all other have them subject unto change. In regard whereof the Scripture saith, that all d Dan. 4. 25. the Inhabitants of the Earth are accounted as nothing, e Esay 40. 17. before him are nothing: yea, less than nothing, that f Acts 17. 18. in him we live, and move, and have our being, and that g Deut. 30. 10. he is our life, as if we in comparison had no life, motion, nor being at all. Further, that he findeth h job 4. 18. no steadfastness in his Servants, nor putteth light in his Angels. That i job. 15. 15. he findeth no steadfastness in his Saints, and that the Heavens themselves, that is to say, those heavenly Spirits, are not clean in his eyes, meaning, if they be compared with him. To conclude, that there is none good but God, he only holy, only blessed, only mighty, only wise, only hath immortality. As of all these particulars, somewhat we heard before. Secondly, That there is nor can be but This is it we mean by jehonah, who upon all that hath been said, is nor can be but one. Pagans & heathens, men that bring in a multitude of gods, and so upon the matter make no God at all. one God, for there can be but one only thing infinite, one only to exist of and by itself, and to give existence unto all other things. Man's nature, because it is imperfect, doth therefore admit composition, and because it is finite, may in part communicate itself. Whence it cometh, that john and Peter, and every singular man differ one from another in their essence and nature, because the whole humane nature is not, nor cannot be in each of them, but is part in one, and part in another, and therefore they are many men. But God, because he is a most single and perfect, and infinite essence, to whomsoever he communicateth his nature (as he hath before all times, to his Son and holy Spirit) must needs communicate the same wholly, and perfectly, and infinitely. So as there can be but one God: for if there be many, one must differ from another in having that the other hath not: so can they not be perfect, much less can they be perfection itself, perfection being that which both is perfect of itself, and giveth perfection to all other things. But being many gods, if one should give perfection to the other, that other were not God. For he had not his Godhead of himself, if all had of themselves, none should give to other: so none of them were God. And infinite how can that be, which is distributed among many: for where there be many, all must be circumscribed, because, where one is, there cannot be the other. But our God is such a one as filleth Heaven and Earth, and cannot be circumscribed, therefore in travelling with a multitude of gods, they bring forth no God at all. But because, in so high and deep a point of Christian Religion, we are not to rest upon natural reasons: leaving them, I come unto the undoubted Oracles of holy Scripture: whereby it is most clearly and evidently confirmed, Deut. 6. 4. Hearken, Israel, JEHOVAH thy Gods (meaning the persons in the Godhead) are one jehovah, or one divine Essence, Deut. 32. 39 See now that I am he, and there is no God with me. For who ( k Psal. 18. 32. saith the Psalmist) is God beside JEHOVAH? Esay 44. 6. Thus saith JEHOVAH, I am the first, and I am the last, and besides me there is no God. Again, l Esay 45. 5. I am JEHOVAH, and there is none but I, beside me there is no God. And the m 1. Cor. 8. 4. Apostle to the Corinth's, We know there is no other God but one, for albeit there be that are called gods, both in Heaven and upon Earth, as there be (in the vain conceits of men) many gods and many lords, yet to us there is but one God the Father, of whom are all things: and one jesus Christ, etc. The same he enforceth in the n Ephes. 4. 5. Epistle to the Ephesians, There is one Lord, one Faith, one Baptism, one God, and Father of all, etc. which also is a notable reason: For if there were many gods, there must also be many faiths, one believing in this god, another in that god. And here the sleights of Satan have from time to time been wonderful, who not able to wring out of men's minds, the opinion of a God so strongly settled in them, hath cunningly abused the World, by bringing in an imaginary multitude of gods, bewitching them to worship, partly, feigned powers, partly, bare creatures, neglecting the Creator blessed for ever, Amen. By how much The three persons are, each of them, that one jehovah diversely subsisting, and are the Father and the Son and the Holy Ghost. the more we are to strive for the holding fast of this Truth, as the Pillar of Faith, and ground of all Piety: howsoever it be a truth, of all other most true and certain, that there is nor can be but one only God, for the causes before alleged, ye the Scripture telleth us, that in this most simple and single essence there be three subsistences or persons, truly subsisting, whereof every one is distinct from other, and each hath the whole Godhead in him. The Father which eternally begat the Son. The The Father is a Person, which from all eternity hath begotten the Son. Son eternally begotten of the Father. The Holy Ghost eternally proceeding both from the Father and the Son. And these three Persons, are all one God, or one Divine Nature. The Scripture is wont to express them under the name The Son is a Person from all eternity, begotten of the Father. The Holy Ghost is a Person, eternally proceeding from the Father and the Son. of Elohim (gods:) not as if there were more gods than one, but to note the diverse subsistences in the Godhead, as you may see, Deut. 6. 4. Esay 54. 5. and in a number of other places, and therefore useth for the most part to couple it with a Verb singular. We call them Persons, because they are living and understanding natures, subsisting by themselves, which are the things that make a Person. For first, brute creatures are no persons, because having life, yet they want understanding. Secondly, every person must subsist, that is, be some one particular thing, as john, Peter, etc. For the whole nature of man we do not call a person, but a thing common to many persons. Thirdly, this subsistence must be by itself, neither the part of another thing, nor sustained of another thing, as the Soul of a man, whilst it is coupled with the Body, subsisting all that while, not alone, but together with the Body, is not called a person. And so we rightly say, that the humanity of Christ consisting of a reasonable Soul and Body, as all other men do, yet in him maketh not a person (as it doth in john and Peter) because it subsisteth not alone, but in the Deity which supporteth it. To prove the Son, and Holy Ghost, Samosetan' Seruetus, &c make the Son and eternal Word of God, a bare Idea, and imaginary thing: The Holy Ghost nothing else but an operation, or moving, whereby God worketh in his Children: And so rob the Church of the true God, blessed for ever, Amen. to be persons truly subsisting, endued with judgement, will, understanding, and a living nature, not bare qualities or actions, the place of Genesis o Gen ●. 26, is most clear and subject to no cavil, Let us make man according to our Image. God the Father consulteth not there with his Angels (for the glory of Creation he reserveth to himself alone, neither was man made to the Image of Angels, but of God) he speaketh not of himself in the plural number for honour sake: (for that kind of speech you shall not find so ancient, nor known to the former Ages) but he speaketh and consulteth (after his manner which is Divine, and Spiritual) with his Son & Holy Spirit, which, how could it be, if they were not understanding substances? So in the division of Tongues he taketh counsel, Come, p Gen. 11. 7. let us go down and confound their speech. This was not with the Angels, but with the Son and Holy Ghost: For straightway Moses addeth, So JEHOVAH scattered them. Touching the Son, In the beginning was the Word, john. 1. 2. was, that is, truly subsisted, for so is the nature of that word. How could he be the q john 1. 18. only begotten Son of God, r Col●s. 1. 15. borne before any thing was created, if he were not a living person? He that s Dan. 9 13. knoweth all the secrets of his Father, as perfectly, as if they were numbered before him, must not he needs be wise himself, and of an understanding substance? And how can he else be tempted, as Paul t 1. Cor. 10. 9 saith, that some of the Fathers in the Wilderness tempted him? To conclude, what can be more plain, then that in the u Pro● 8. ●0. Proverbs, where he is said, before the World was made, to have been the daily delight of God, sporting before him, continually, and in john 17. 5. to have been glorious with his Father before the World was? Whereunto add the effects attributed unto him: he x Gen. 32. 4. 〈◊〉 with Moses, 〈◊〉 wrestled with jacob, spoke and blessed him, came out from the Father, when he y john 16. 18. came into the World, etc. Touching the Spirit, although we grant this word to be often used by a Metonymy of the cause; sometimes, for the motions and working of the Spirit in the faithful, as when z 1 Thess. 5. 19 Paul saith, Quench not the Spirit: sometimes, for the grace and gifts themselves, wrought by the Spirit, in which sense, a Acts 2. 4. the diversity of Tongues is called the holy Spirit: yet there want not infinite testimonies, to prove the Spirit properly taken, not only distinct from the graces which it worketh (which the Apostle doth most b 1. Cor. 12. 18. evidently, saying, There be diversity of graces, but the selfsame Spirit) but to be withal a living and understanding substance. Therefore to him is attributed will, (and that a most free and voluntary will) c 1. Cor. 12. 11. He distributeth to every one according as he will: Knowledge. d 1. Cor. 2. 11. None knoweth the things of God, but the Spirit of God: judgement. e Acts 15. 22. It seemeth good to the Holy Ghost and to us, hearing and declaring the same to others. f joh. 16. 14, 15. Of mine shall he take, saith Christ, and declare to you. Again, g john 16. 13. Whatsoever he heareth, he shall speak. And if he were no living and understanding substance, how could he be grieved, as the Prophet speaketh? h Esay 63. 10. They grieved his Spirit. His actions likewise prove the same. i Esay 61. 1. He anointed Christ, sent him to preach unto the poor, k Esay 63. 14. led the people of Israel thorough the Wilderness. l Luke 1. 35. The Holy Ghost (saith the Angel to MARY) shall come upon thee, and overshaddow thee: framing and creating out of thy substance, the flesh or humane nature of Christ. Our Saviour in john calleth him m john 14. 16. and 15. 26. and 16. 13. a Comforter: he saith not, comfort itself, but a Comforter, that is, a living and understanding person, comforting Gods Elect. The point of their personal subsistence being thus cleared, let us go on to that which followeth. There be in all four, things to be considered, touching these persons. First, That they are each distinct from other, Sabellius, who as the former, robbeth us of these persons, but in a more subtle manner. So infinite are the sleights of Satan, who to deceive and abuse the world, changeth himself into a thousand forms. For granting the Son and holy Spirit to be persons truly subsisting, divine, eternal, and uncreated: yet he taketh away all distinction between the Father and them, & maketh but one Person in the Godhead. As if God were termed, the Father, the Son, and the Holy Ghost, no otherwise, then as we term one and the same man to be wise, learned, rich, etc. several and distinct persons. When JOHN n john 1. 1. saith, that the Word was with God, that is, with the Father, as in another o 1. john 2. 2. place he doth expound it: if he did not mean that it had some thing proper to itself, beside the essence common with them both, he had (which is to be detested) mistaken his kind of speech: and hereunto it serveth, that Christ expressly calleth the Father another than himself, john 5. 33. There is another that beareth witness of me. So of the Spirit, john 14. 16. I will pray the Father, and he shall give you another Comforter, the Spirit of Truth: as in the p john 15. 26. next Chapter he doth expound himself. And how else could the comparison stand, That the q Phil. 2. 6. Son is equal with God, his Father, unless there be a distinction between them? But among all other, that place is very r john 8. 13, 14 15, 16, 17. 18. notable, where, to the cavil of the jews, excepting that the testimony of our Saviour Christ was not true, because he bare record of himself, he answereth, If I judge any thing, my witness is true, for I am not alone, but there is I and the Father that sent me. Now, in your own Law it is written, that the witness of two is true: there is, I bear witness of myself, and the Father that sent me, beareth witness of me, etc. manifestly making himself and his Father two. As also of the Spirit, it doth appear in the Prophet ESAY, s Esay 48. 16. JEHOVAH hath sent me, and his Spirit. The second point is, the Trinity of Persons, evident and clear by that which hath been said, yet, for further illustration, it shall not be amiss, to note from the beginning, such places as serve undoubtedly to prove it, that it may appear, by what degrees the wisdom of God hath from time to time made known so great a Mystery to his Church, which no reason can demonstrate, nor since the fall could once have entered into the thought or imagination of man, if God had not revealed it. In the first Chapter of t 〈◊〉. 1. 1, 2. Genesis, MOSES (though more obscurely) layeth down this same God, his Word and Spirit, The Spirit of God moved upon the Waters. And GOD said▪ Let there be Light, etc. whom anon he bringeth in, taking counsel together in the making of man, division of Tongues, etc. as before we have declared. Long after that, as it were in a middle Age, Esay u Esay 63 ●, 11 doth revive it, and speaketh somewhat plainer: I will declare the kindness of JEHOVAH towards the house of Israel. The Angel of his face (Christ the Mediator between God and man) saved them: but they rebelled and grieved his holy Spirit, which he had put in the midst of them. Last of all, in the conclusion and winding up (at it were) of the times of the Law, he manifesteth it more fully by the hands of the x Hag. 2. 5, 6. Prophet HAGGAI, Now therefore, ZERUBBABEL and JEHOSHVA, and all the people of the Land, be strong, and do the work, for I am with you, saith JEHOVAH of Hosts, with my Word, in whom I made a Covenant with you, when you came out of Egypt, and my Spirit that abideth among you. And thus fare out of the Old Testament. In the New, as all other Mysteries of God▪ so this especially is more clearly revealed by that great Prophet which was to come into the World, the High Priest and Apostle of our Profession, y Mat. 3. 16, 17 and 2. Pet. 1 17. Christ jesus, upon whom, in his first imitation, to the work of our Redemption (being himself the Son, one of these three Persons) the other two showed themselves from Heaven. The Holy Ghost in his Gifts and Graces, represented by the visible shape of a Dove: the Father by his voice from the Seat of Glory. This is my Beloved Son, in whom I am well pleased. In his last farewell to his Disciples, being to leave the World, and to go unto the Father, he left this Doctrine as a perpetual Monument religiously to be observed of the Church, to the end of the World, willing to baptise all Nations, z Mat. 28. 19 In the Name of the Father, and of the Son, and of the Holy Ghost: That as in other respects, so in this it is most worthily said, a john 1. 18. No man hath seen God at any time. The only begotten Son, who is in the bosom of the Father, he hath revealed him. With these two Testimonies I willingly content myself, as most pregnant of all the rest. And therefore I pass over diverse other that might be alleged to this purpose, because these twain may stand in stead of many. Only I will add that golden testimony of his beloved Disciple: b 1. john. 5. 7. There be three that bear record in Heaven, the Father, the Word, and the Holy Ghost. It is clear, that to the earthly witness or testimony of men in the things which we feel and have experience of within ourselves, Regeneration, Righteousness, Sanctification, he opposeth the heavenly Witness or Testimony of these persons, greater in regard of the excellence of the witnesses, but equal in the number whereby appeareth the clear evidence of this place. The third point is, that these persons Tritheites, who though they acknowledge the three Persons to be every one God indeed, yet teach that they are not only distinct, but severed and divided. have every one the whole Godhead, and Divine nature, and are all three that one only true and everliving God. For both the Apostle c 1. john 5. 7, 9 there calleth them so expressly, and the testimony of all three he knitteth up in one, when he saith, If we receive the testimony of men, the testimony of God is greater. Even as Moses d Deut. 6. 4. also doth, when from the multitude of the Persons, he calleth them to the unity of the substance. Therefore the Apostle Paul e Col. 2. 9 saith, In him (Christ the Son of GOD, manifested in the flesh) dwelleth all the fullness of the Godhead bodily, that is personally, which is to be extended to all the other Persons. For to whomsoever God communicates his nature, he must needs communicate it wholly, as hath been said. And this mystery (how in that most simple and single essence of God, there be certain substances or persons truly subsisting▪ three in one, and one in three, differing, but not divided, several, but not sundered, many, and yet the same▪ all one, for their nature all distinct for three persons) is a secret of all secrets, passing all reach and understanding of man, rather reverently to be adored, then too curiously to be searched into. The fourth & last point is the incommunicable properties, whereby these persons are distinguished in themselues. To the Son, is proper to be begotten, to the Holy Ghost, to proceed, the Father is of himself, neither begotten nor proceeding, but which from all Eternity hath begotten his Son, and he and the Son together send forth the holy Spirit. Of the Father we shall not need to speak. But that the Sons proper subsistence is to be begotten, as the name of Son importeth (given unto him of God, Mark 3. 17. This is my well beloved Son, and so called before he took flesh, Psal. 2. 13. Kiss the Son, lest he be wroth. But most clearly in the f Pro. 30. 4. Proverbs, What is his Name or his Son's Name?) So the Scripture in many places showeth, john 1. 18. The only begotten Son, which is in the bosom of the Father. And a g john 2. 14. little before, We beheld his glory, as the glory of the only begotten of his Father. The like we say of the Holy Ghost, who is sometimes called the Spirit of God, sometimes the Spirit of Christ, Rom. 8. 9, 10. 11. But you are not in the flesh, but in the spirit, if so be the Spirit of God dwell in you, but if one have not the Spirit of Christ, this man is not his. But if the Spirit of him that raised jesus from the dead, dwell in you, he that raised Christ from the dead, will also quicken you by his Spirit dwelling in you. Sometimes, he is said to be sent from the Father, or to proceed from the Father, which is all one, sometime to be sent from the Son, john 1. 5. 26 The error of the Greek Churches, who deny the Holy Ghosts proceeding from the Son. But when the Comforter shall come, whom I will send unto you from the Father, the Spirit of Truth, which proceedeth from the Father. As touching the Godhead of Arius denied Christ to be of the same nature with his Father, but as it were a secondary god; acknowledging he was an excellent Creature, created before the World, by whom God created the World, and saved Mankind, and therefore as a God in office to be adored, not in essence. The like of the Holy Ghost. But since it is plain, that God made all things in six days, both the Son and the Spirit, if they were creatures, must have been comprehenced in that work. these three Persons. Of the Father no man ever doubted. But the Godhead of the Son, and Holy Ghost, some Heretics have called in question: wherefore to confirm our faith herein, let us take Arguments for them both. For the Godhead of the Son, we have these: He is JAH, JEHOVAH, EHIEH: that is to say, being, or perfection itself. Psal. 68 19 Ascending on high, thou leddest captivity captive, and gavest gifts unto men, even the Rebels, thou dwelling there (that is to say, in Heaven) leddest captive, O JAH, God, meaning Christ. To whose Ascension the Apostle doth apply it, Ephes. 4. 8. EHIEH he calleth himself manifestly, john 8. 58. Before ABRAHAM was made, I am. Not made, but of myself, and from myself, without beginning: for that i● the force of am, elegantly opposed unto made. The name jehovah is given him, Genes. 4. 1. h This interpretation floweth naturally from the Hebrew Text. Beside it, there be two other which of all the rest seem most probable. One is Ieromes, With or by ●ehouah, that is, by his goodness and blessing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But in that sense it should have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The other is that of Tremellius and junius (which is also the received interpretation.) I have gotten a man from jehovah, by an Ellipsis of the Preposition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Gen. 14. 4. and Deut 34. 1. But neither do these places, nor I think any other that you can bring, warrant such an Ellipsis. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Verb here used, hath always going with it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and no Ellipsis of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at any time. As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of itself never signifieth from. It is commonly the note of an Accusative case 〈◊〉 ●ny times of an Ablative, and signifieth with. joined with a never ●ll, it may stand for a Nominative, as 1. Sam. 17. 34. 2. King. 6. 5. So if it be joined with a Passive, as L●u●t. 13. 49 But none of these can agree here: and in any other sense, I do not find that it is ever taken. EVE conceived and bare KAIN and said, I possess the man JEHOVAH: that is, GOD, by opening my womb, and making me the Mother of a goodly Child, hath put me in possession (as if now I had and held him in mine arms) of that blessed Seed, which in the fullness of time he will send into the World; who being the LORD from Heaven, shall tread down the head of the Serpent. Prophetically spoken, like to that of JACOB, Gen. 48. 22 I give thee one portion above thy Brethren, which I took out of the hand of the Amorite, with my Sword, and with my Bow: It was not taken till four or five Generations after; but by faith he did apprehend it, as certain, as if it were then won, and took upon him to dispose thereof, as of his own. Wherefore Kain had that name, not for his own sake, nor was he the purchase or possession the woman fixed her eyes upon. She lifted them up higher, and by so sweet a Babe, such as the World had never seen before, she held her faith confirmed in the expectation of the Messiah, God and Man, who, many years after, was to come out of the loins of one of Eve's Daughters. In effect she calleth him, The man JEHOVAH, in the same sense that God the Father, Zach. 13. 7. calleth him the man my fellow. Here therefore is a clear testimony of the Deity of Christ: which I would not willingly lose the hold off, being not only so plain and pregnant, and such a noble evidence of Eve's faith, but withal an Antiquity of such price, the first thing recorded after man was thrown out of Paradise. Which addeth, I know not how, a great weight & majesty to this most sweet and gracious speech. And that Christ is everywhere called jehovah, may appear both by the Old Testament itself, and especially if it be conferred with the New. For proof whereof, I lay before this ground, as most certain and infallible, that wheresoever the true God jehovah is said to have appeared, in the likeness of an Angel or man, this was the person, not of the Father, nor of the Holy Spirit, but of the Son, who appeared to the Fathers as a man, to note out the great Mystery of his Incarnation, and is called an Angel (not by nature; but by office) as in i Malach. 3. 1. MALACHY, The Angel of the Covenant, and him whom k Zachar. 3 2. Zachary calleth The Angel of JEHOVAH, JUDAS l jude verse 9 cermeth Michael the Archangel, which is Christ our Saviour. This foundation laid, which cannot fail, I come to those places where the Name of jehovah is given to him: And first, to those where this Angel appeared as a man, Gen. 18. Three men (being indeed Angels) appeared unto Abraham, of which three, one was jehovah, for so the very beginning of the Chapter hath it, Further, JEHOVAH appeared unto him in the plain of Mamre, for when he lift up his eyes, behold, three men stood before him: and afterwards, m Gen. 18. ver. 13, 15, 17, 20. jehovah, one of them had communication with him and his wife. Again, of these three men, two n Gen. 19 1. went towards Sodom, who are called Angels. But jehovah, still remained with Abraham, till he had left communing with him. The very o Gen. 19 24. next Chapter it is said, JEHOVAH poured down upon Sodom and Gomorrah, fire and brimstone out of Heaven from JEHOVAH, that is, Christ from his Father. Gen. 32. 24 When jacob was left alone beyond the River, after he had sent away his Company, a man wrestled with him till the morning, whom JACOB calleth The mighty God: naming the place where this was done, Peniel, that is, The place where he saw the face of the mighty God: whereby appeareth manifestly that it was jehovah: which in the Prophet p H●sh▪ 12. 5. H●sea is yet more evident, where jehovah saith, that at Bethel God found him, that is, met jacob, and appeared unto him, and there (saith that JEHOVAH) he spoke with us. joshua 6. JOSHVA being at jerico, a man stood before him with a Sword drawn in his hand. joshua demanding who he was, he said, He was the Prince of the Host of JEHOVAH: whereupon joshua fell down upon his face, and worshipped him. Then he bade joshua pluck off his shoes from his feet; for the place where he stood was holy. And afterwards, jehovah said to JOSHVA, Lo, I give jerico into thy hands, etc. Here the Epithere, Of the Prince of the Host of JEHOVAH, the adjuncts of worship, belonging to GOD only, which the Angels do renounce, and of plucking off the , because the place is holy (a peculiar mark of the Majesty of God) and last, the effects of giving jerico into his hands, prove this man to be jesus Christ, the true jehovah, and God alone. He q judges 6. 21. which appeared unto Gedeon, with a walking staff in his hand, and is called The Angel of JEHOVAH, is also named jehovah, and confirmeth Gedeon, that by the power which he had given unto him, sending him and promising his presence with him, he should save Israel out of the hands of the Midianites: whereby he doth manifestly declare himself to be the Lord of glory. The Angel r judges 13. 8, 10, 22, 23. of God which appeared to Manoah, and his Wife, by them both expressly called a man, when he had declared himself wonderful, by his miraculous ascending in the flame of the fire, that was upon the Altar, MANOAH said unto his Wife, we shall certainly dye, for we have seen God. But his Wife said unto him: If JEHOVAH had pleased to kill us, he would not have received at our hand a burned Offering, nor gift, nor have showed unto us all these things, etc. Here Manoah calleth him God, and his Wife jehovah: so that this also must needs be the eternal Son of God, the Angel of the Covenant. Genesis 31. s Gen. 31. 11, 13 The Angel of God which appeared to jacob in a Dream, and bade him to return into the Country of his Nativity, telleth him, I am the mighty God of Bethel, where thou anoyntedst a Pillar, and there thou vowedst a vow unto me. But Vows are only to be made to jehovah. And Moses in that Story had so called him t Gen. 28. 13. before, yea, jacob in the Vow itself had said, that u Gen. 28. 20, 21. JEHOVAH should be his GOD: and in his * Gen. 32. 8. Prayer, when he was afraid of his Brother ESAV, O God of my Father ABRAHAM, and God of my Father ISAAC: O JEHOVAH, which saidst unto me, Return * Gen. 38. 1. unto thy Country, etc. And to him he is afterwards commanded to build an Altar. This Angel therefore was Christ, the true jehovah. Exodus 3. There appeared unto Moses in the Mount of God, an Angel of JEHOVAH, in a fiery flame, out of the midst of a Bush, and when Moses turned aside, to see that great Vision, jehovah seeing him, cried unto him out of the midst of the Bush, and said, I am God of thy Father: The God of ABRAHAM, the God of ISAAC, and the God of JACOB. Anon he calleth himself by the name of Ehieh, or I am, and JEHOVAH. So that Christ is that true Ehieh, and JEHOVAH, the God of ABRAHAM, ISAAC, and JACOB; the proper name of the everliving God, as appeareth by many places in the New Testament. The comparing of the Old Testament with the New, will make this a great deal plainer. He that led the people to and fro in the Wilderness, was Christ. For so the Prophet y Esay 63. 9 saith, The Angel of his face saved them, and setting them upon himself, carried them continually. And z 1. Cor. 10. 4. PAUL, that Christ the spiritual Rock of his Church, figured by the Cloud, by Manna, and the Rock that flowed out water to the People, went together with them, conducting and leading them the way. But Moses expressly calleth him JEHOVAH: a Exod. 13. 21. JEHOVAH went before them by day, in a Pillar of Cloud, and by night in a Pillar of fire. And this is that which the Lord himself telleth them, Exodus 23. 20, 21. Behold, I send mine Angel before thee, to keep thee in thy way, and to lead thee into the place which I have prepared. Take heed to thyself of his presence, and hearken to his voice. Provoke him not; for he will not bear your rebellion, for my name is in the midst of him. As if he had said, he is jehovah, and not a created Spirit. Likewise, he whom they tempted in the Wilderness, was God, and jehovah: for so Numb. 21. 5. 7. it is recorded, That the people speak against God, and against MOSES: and afterwards, pressed with the hand of GOD'S heavy judgement, that he sent upon them by flying Serpents, they came to Moses, and said, We have sinned, in that we have spoken against JEHOVAH, and thee. To which Story, Paul b 2. Cor. 20. 9 alluding, saith, Let us not tempt Christ, as some of them tempted him, and were destroyed of Serpents. In Zachary c Zach. 3. 2. (as in Genesis before) there is a plain difference made of two, whereof each is, JEHOVAH, JEHOVAH said, JEHOVAH rebuke thee, Satan. And this jude d jude verse 9 expressly noteth, to be the voice of Michael the great Archangel, which is Christ, our Lord, the Angel of the Covenant, and the Mediator, and Intercessor of his Church. So that which Esay e Esay 6. 1. saith, I saw JEHOVAH setting upon a Throne, etc. JOHN f john 12. 41. referreth unto Christ, These things said ESAY, when he saw his glory, and spoke of him. That in the 102. g Psal. 102. 26. Psalm, Thou JEHOVAH, in the beginning madest the Heavens, etc. the Apostle h Heb. 1. ●0. to the Hebrews applieth unto Christ, as pregnant testimony, to prove the excellency of his Person above all Creatures; yea, above the Angels themselves. Finally, the Apostle i Rom. 14. 10. 11 Paul cleareth this Doctrine, when to prove that all of us shall be presented before the Tribunal Seat of Christ: he doubteth not to allege the place of the Prophet k Esay 45. 23. ESAY, As I live▪ saith the Lord, to me shall every knee bow: which are the words of the great jehovah, even there, where he doth protest, there is no other God but he. Whereby it is most manifest, that Christ is jehovah, the true and only God. Secondly, The properties incommunicable to any Creature, Singleness, Infiniteness, Eternity, are to be found in him, we have showed before: that to be called Life, Light, etc. is proper unto God, for that it signifieth as much as to be perfectly so, and the cause of it to all other. Now, these Epithets are given unto Christ. As in l john 14. 6. JOHN, I am the way, the truth (in which one, his absolute and perfect goodness every way is understood) and the life, I am m john 11. 25. the resurrection and life. Again, this n 1. john 5. 20. jesus Christ is the true God, and life eternal. Why life? Because he hath it of himself, and giveth it to others. And thereof it is, that o Acts 3. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Peter calleth him the Prince of life. Hence it is, that the Evangelist john p john 1. 9 calling him the true Light, addeth the reason by and by: which lighteneth every man that cometh ●nto the World. Hence also it is, that in the Prophet Esay, he is termed q Esay 9 6. the Father of Eternity. And in the r Pro. 1. 20. Proverbs, not only Wisdom, but Wisdoms in the plural. W●s● arms, saith Solomon, that is the Wisdom of all Wisdom. Wisdom itself, and the Author of it, jesus Christ, the very Wisdom of the most wise God, cryeth abroad, etc. And that this is to be understood (not of a flitting and vanishing speech, but) of Christ the eternal Wisdom of his Father, the whole course of the eighth Chapter showeth so manifestly, that it were in vain to stand upon it. Moreover, he is Infinite, and in many places at once, s Ephes. 3. 17. He dwelleth in the hearts of all the faithful. Being upon Earth, he was in Heaven, as he saith, t john 3. 13. The Son of man which is in Heaven: contrariwise, continuing now in Heaven, yet he is upon the Earth, Matth. 28. 20. I am with you to the end of the World. And as he is without circumscription of place, so also he is Omnipotent in Power, Infinite in Knowledge, and Goodness itself: for his Power, he is expressly called u Reuel. 1. 8. the Almighty one, and of the Infiniteness of his Knowledge, what more honourable testimony can we have, then that of x John 21. 17. PETER, Lord, thou knowest all things: yea, things future and to come, aswell as others, which he declareth afore hand unto his Church? As the same y 1. Pet. 1. 16. Apostle saith, The forewitnessing Spirit of Christ declared the things that were to befall unto him, and the glory that was to follow. And by this Argument is his Godhead manifestly proved, z Esay 42. 22, 23, 26. Esay 41. where God provoking all false gods, and their worshippers, to bring their proofs, and to use their strongest arguments, he saith, Let them utter and declare unto us the things that shall fall out. The former things what they were, declare, that we may set our mind unto them, and know the end of them, or the things to come, declare unto us, nay, (saith he) declare but the signs of the things hereafter, that we may know you to be gods. At the length he concludeth, There is none that can declare, there is none that can foretell, there is none that can hear your words: A chief man in Zion, in whom behold, behold these things, and to jerusalem, a Publisher of glad tidings I will give. The sum is, none can declare things immediately, nor at the length to come to pass, nor give any incling or signification of future things: but all this glory God taketh to himself in Christ, yea, so infinite is this his Knowledge, that even the secrets of all hearts (which God only discerneth) are known unto him: for that is it which the Euangestlist john a job. 2. 24, 25. expressly noteth, He committed not himself into the hands of the jews, which after a sort believed in him, because he knew all men, and had no need that any should testify of man; for himself knew what was in man. In another b Matth. 9 4. place he is said to have seen their thoughts: and Reuel. 2. 14 to search the hearts and the reines. Neither doth this knowledge rest here, but it soundeth the bottomless counsels of God his Father, unsearchable of all his Creatures, Revelation 5. The Book with seven Seals in the right hand of him that sat upon the Throne, which none in Heaven, nor upon the Earth, nor under the Earth was able to open, nor so much as to look upon it; this Lion of the Tribe of judah, the root of David, by his own Power prevailed to open. Hereof it is, that in the Prophet c Dan. 8. 13. Daniel we find him set forth by the name of PALMONI: Then I heard (saith he) a certain Saint speaking, for the Saint said unto PALMONI the speaker, (that is, to Christ, the Interpreter of his Father's will) How long shall this Vision be? PALMONI is a compound word, and signifieth as much as to have all hidden and secret things ready told, and as we use to speak, at ones fingers ends most absolutely and perfectly known, which is the proper Epithet of our Saviour Christ, in whom are hidden all the treasures of Wisdom and Understanding, and who is said to be in the Bosom of the Father: yea, who is the very Wisdom of God, as manifestly appeareth, by conference of the two Evangelists, Matthew and Luke: for that which Christ saith in MATTHEW, d Matth. 23. 24 Behold, I send among you Prophets, and Wisemen, and Scribes, etc. LUKE c Luke 21. 49. hath it, Therefore also the Wisdom of God saith, I will send among you Prophets and Apostles, etc. Last of all, he is called Eternal, Psalm. 93. 2. Thy Throne is established from before then (meaning any time, whereof a man may say then) thou art from everlasting. And that this Psalm is spoken of Christ, appeareth in the very first beginning, jehovah raigueth. Solomon in his Proverbs f Prou. 8. 22. doth notably enforce the same, JEHOVAH possessed me in the beginning of his way, before his works, before then. Before the World was I anointed, before the beginning, before the first things of the Earth, when yet there were no deeps was I brought forth, when there were no Fountains heavy with water, when yet Mountains were not fastened, before the Hills was I brought forth, yet he had not made the Earth, nor streets, no not the beginning, nor dusts of the inhabited World. When he fitted the Heavens, there was I: when he appointed the circuit upon the face of the Deep, when he fortified the Clouds above when he strengthened the Fountains of the Deep, when he laid his Decree upon the Sea, that the waters should not pass the commandment of his mouth, when he appointed the foundations of the Earth. And hereunto serveth that to the Colossians g Col. 1. 15. Begotten before all Creation, or before any thing was ●reated, and therefore from everlasting. Agreeable whereunto is that whereby he calleth himself in the h Reuel. 18. Revelation, Alpha, and Omega, the beginning, and the end, which was, and which is, and which is to come. And in JOHN, i john 8. 5, 8. before ABRAHAM was made, I am. Again, k john 17. 15. Glorify me, O Father, with the glory which I had before the World was with thee. That also to the l Heb. 9 14. Heb. 1. 2. Hebrews, where he is said to have offered up himself, by his everlasting Spirit, is very pregnant to prove his Eternal Deity. And when by him God made all Ages, the times and courses of all things, must not he the Maker and Beginner of Time, be himself before all Time? But that of all other is most emphatical, where he is called m Esay 9 5. The Father of Eternity, not only eternal, but Eternity itself, and the Author of it. Thirdly, being the Son and begotten, as before appeared, he must needs be understood to be of his Father's Essence. For he that begetteth, and they that are begotten, are all of one nature, especially, he that hath not the like, but the same very Essence, and whole Godhead in him. As he is therefore Consubstantial, so is he coequal with his Father. A son is inferior to his father, because his father is more excellent than he, in priority of Time, in priority of Dignity: For his Wisdom and other parts, which the son by instruction receiveth from him. Again, because he bestoweth freely this benefit upon his son, to beget him: for fleshly Parents in gender voluntary of their free will and election, not by nature. These things set aside, a son (who hath not the same, but the like nature with his father) were equal with him. How much more therefore is this true in the Son of God, who is not of the like, but of the selfsame nature and Essence with his Father, and in whom none of the things before alleged can take place? Priority of Times there is none, for all are coeternal, nothing unperfect: for what is the Godhead, but perfection itself? Neither doth the heavenly Father like unto fleshly Parents beget his Son voluntarily, so as he might have begotten him, or left him unbegotten, or may beget more: but he begetteth him by nature, and therefore him alone. Fourthly, He sendeth forth the Holy Ghost out of his own substance, and therefore is indeed and truth God, if (as shall be proved anon) the Holy Ghost himself be God. Fiftly, The works which only belong to God, Christ doth the same, and that in the same manner, as he saith in o John 5. 19 JOHH, Whatsoever the Father doth, the same the Son doth likewise. And p john 5. 18. again, My Father worketh hitherto, and I work. Whereupon, truly and rightly the jews concluded, that he made himself equal with God. It were long to go thorough all, but to select the chief and principal among all the works of God, none is more near, and inward to the Sacred Majesty, than the Eternal Election which is within himself, and known only to himself, and whereof he alone doth keep the Book. This is attributed unto Christ, john 15. You have not chosen me, but I have chosen you that you might bring forth fruit, and that your fruit may remain: which properly meant of the dignity and office of Apostle-ship, whereunto Christ had chosen them, giveth them withal this comfort, that as they had this honour to be the Arch-Masons, and Master-Builders of the Church, which is the House of the living God: so themselves were lively stones of that spiritual Building: and to have part in the fruit, which by their Ministry, they should reach forth, for the everlasting good of many, in q 2. Tim. 4. 6. saving of themselves, as well as others; without which, their joy had not been full. And aptly doth this follow, as the Root and Fountain of that most Honourable Title, to be his friends; which he had vouchsafed to give unto them immediately before. But more manifest is that, john 13. 18. I speak not of you all, I know whom I have chosen. But it behooveth that the Scripture should be fulfilled, He that eateth bread with me, hath lift up his heel against me. The circumstance, of exempting one of the Apostles out of the number of the blessed, making his Election the cause of this their difference. referring the same to his own secret knowledge: and finally, opposing to the Chosen, him that should betray him, the r john 17. 12. son of destruction, as afterwards he calleth him (who yet in familiarity of conversation, was a choice and special friend, eating bread continually at his Table) show plainly, that he speaketh of Election unto life. As other s Mat. 24. 31. where he doth, when speaking of his second Coming unto judgement: he saith, The Son of man shall send his Angels with a great sound of a Trumpet, Who shall gather together his Elect from the four winds, etc. And no marvel, though he call them his Elect: for since he hath power and authority to t Reuel. 3. 5. blot men's names out of the Book of Life, it cannot be chosen, but he must have interest to write them in; for of contraries, there is one and the same respect in nature. Therefore, to shut up this point, and to leave it without question, the Book of Life in the u Reuel. 13. 8. Revelation, is expressly called, The Lamb's Book of Life. Come to that which is more glorious in the World. And first unto the Creation, the proper mark of the true God. As the x Psal. 124. 8. Psalmist teacheth, Our help is in the Name of JEHOVAH, that hath made both Heaven and Earth. And y jer. 10. 11. JEREMY, The gods that made not Heaven and Earth, let them perish from the Earth, and from under the Heaven. He it is that wrought with the Father, in the creating of all things, john 1. 13. All things were made by him, and without him was nothing that was made, not a jot of any thing. So saith Paul to the z Col. 1. 16. Colossians, By him were created all things, both in Heaven and upon the Earth, things visible, and invisible, whether Thrones, or Dominions, or Principalities, or Powers, all things were created by him, and for him. Therefore he is called, The a Reuel. 3. 14. beginning of the Creation of God, or the first and prime cause from whence the Creatures take their beginning, being all made and form by him. And notable is that of the 102. Psalm, which the Apostle to the Hebrews b Heb. 1. 10. applieth unto Christ, Thou, Lord, in the beginning laidest the foundation of the Earth, and the Heavens are the work of thy hands. And By him, saith the same c Heb. 1. 2. Apostle, God made the Ages, that is, Time, and the course and succession of all things: with this glory of Creation is coupled another, not inferior of the cherishing and preserving of the things created. So Prou. 8. 30. he saith, that he is with God his Father, nourishing and gladding them continually. Hither belong those Divine Works and Miracles, manifestly pointing out his Godhead, He rebuked the Winds, and they obeyed him, raised up the dead, opened the eyes of them that were blind, cast out Devils, had power to send them into Hell: to their fearful place of torment, for d Luke 8. 31. they besought him, not to do it. And all this he did not as the Prophets and Apostles, but by his own Sovereign Power. As the Evangelist e Luke 5. 36. noteth, that hereupon fear came on all the people, marvelling what this might be. For even, say they, with Authority and Power he commandeth the unclean spirits, and they come out. And how must not this Power needs be his own, when he taketh upon him to give it to others? The f Matth. 10. 8. Evangelist recording, that he gave power unto the twelve Apostles, to cleanse Lepers, to raise the dead, to cast out Devils, etc. which authority, they like faithful Servants did so pursue, as it might easily appear, they derived their whole virtue from him alone. Hence is that of g Acts 3. 6. PETER, In the Name of Christ, arise and walk: and h Acts 9 34. AENEAS, jesus Christ doth heal thee. I stand not here to press those glorious works, whereby his Godhead shineth most clearly in the Church, in subduing the proud enemies thereof, and generally, all the Reprobates, hardening their hearts, and delivering them up unto their own damnation. For so, the i john 12. 39, 40. 41. Evangelist, when he had showed that the jews could not believe, because ESAY had said, He hath blinded their eyes, and hardened their hearts, lest they should see with their eyes, and understand with their heart, and I should heal them; immediately addeth, These things said ISAIAH, when he saw his glory and spoke of him Contrariwise, he bestoweth upon his Children all good graces. Therefore, the Apostle continually prayeth for Grace and Peace from him. He sendeth the Holy Spirit unto them, The k john 15. 16. Comforter whom I will send. And john 20. 22. He breathed upon them, and said, Receive the Holy Ghost. He giveth Faith, as appeareth by that Prayer of the Apostles, l Luke 17. 5. Lord, increase our Faith. Pardoneth and remitteth sins, and that by his own Authority; He m Luk. 7. 48, 49 said unto her, Thy sins are forgiven thee. And they that sat down with him, began to say in themselves, Who is this that doth also forgive sins? As n Luke 5. 21. elsewhere, upon the like occasion, they said, He did blaspheme, grounding themselves upon a certain truth, That none can forgive sins, but God only. He washeth and sanctifieth the Church, as a glorious Spouse unto himself; which because it is the proper work of God, is therefore expressly o Rom. 1. 14. attributed to his Spirit, or Divine Power. And by this Argument, he confirmeth his Godhead, joh. 5. 21. As the Father raiseth the dead (in sin) and quickeneth, so also the Son quickeneth whom he will. This is he, which is to judge the World, john 5. 22. The Father judgeth no man, but hath committed all judgement to the Son. He raiseth up by his mighty voice, the bodies of the dead, john 5. 22. p john 5. 28. For the time shall come when all that are in the graves, shall hear the voice of the Son of man, and shall come forth. So in q john 6. 34, 40 another place, And I will raise him up in the latter Day, Rom. 1. 4. he is said to have raised up himself. And in JOHN, r john 10. 18. I have power to lay down my soul, and to take it up again Yea, he is called the s john 11. 25. Resurrection; to note that he doth this of himself, and by his own authority: who, were he not God, could not raise up himself, much less raise up and quicken others. To conclude, as a Crown of all the rest, this is he, which t john 1. 12. to as many as receive him, giveth this dignity to be the Sons of God, u Reuel. 1. 6. hath made us Kings, and Priests, to God his Father: and giveth everlasting life (which x Rom. 6. 23. is the gift of God alone.) To y Revel 3. 21. him that overcometh, I will give to sit with me in my Throne. So john 10. 27, 28. My sheep hear my voice, and I know them, and they follow me, and I give everlasting life unto them. Sixtly, marvelous are those marks, whereby, as by certain steps and footings, we may trace out the Majestical glory of his Godhead. john 1. 14. We beheld his glory, as the glory of the only Begotten, coming from the Father. PAUL also calleth him. The Lord of glory. 1. Cor. 2. 8. For had they known, they would not have crucified the Lord of glory. By which very phrase, if there were no more, we may easily discern him to be selfsame mighty God, full of Majesty, and of Power, whom z Psal. 24 9, 10 David termeth, the King of glory, and forthwith addeth, Who is the King of glory? JEHOVAH of Hosts, he is the King of glory. In the Acts, a Acts 7. 56. when he shown himself to STEPHEN, the Heavens are said to have been opened, as it were the Creature, to give place unto the Creator. He is the b Col. 1. 15. Image of the invisible God: The c Heb. 1. 3. engrauen form of his Father's Person, and resplendence of his glory, hath one d Reuel. 22. 1. and the selfe-some Throne with his Father: whereby equal Power and Dignity is meant: In e john 1. 18. JOHN, He is said to be in the bosom of the Father. Hither belongeth that Honourable Title which the Father giveth unto Christ, when he calleth him, f Zach. 13. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man, my fellow; as it were, another himself, the representer of his Person; as the Hebrew word doth signify. The Elect and holy Angels are called the Angels of God, and never the Angels of any Creature, as by way of noting out any authority over them. But Christ is not only the g jude verse 9 Archangel, chief h Dan. 10. 13. of the heavenly Princes, and i I●sh 8. 2. Prince of the Host of JEHOVAH: but further, they are said by name to be k Reuel. 12. 7, 8. Mat. 13. 4. his Angels, and l Heb. 1. 6. willed to do him homage: Let all the Angels of God worship him. In the Prophets you may every where see, how they minister to Christ, are sent by him, and run at his Commandment, Ezech. 10. 6. The man clothed in linen, with a Writers Inkhorn by his side (which was Christ the Priest, and Mediator of his Church, sealing them to eternal Life, by the Blood of the New Testament) being commanded of his Father, to fill his fists with coals of fire, from between the Cherubins, and to scatter it upon the City. Assoon as he came and stood by the wheels, one of the Cherubs (an Angel) took of the fire, and put it into his fists: pressed and ready to serve him, as he was to obey his Father. In m Zach. 1 9, 11 Zachary, the Angel that spoke to the Prophet, being the same n Verse 9 Angel that stood between the two Myrrh-trees, called also the man that stood between the Myrrh-trees, that it might be known to be meant of Christ, taketh of the other Angels, a reckoning and account of their doings. The same Angel in the o Zach. 2. 3, 4. next Chapter biddeth another Angel, that came forth to meet him, as it were to know his pleasure what he would command him, to run and inform the Prophet, of those promises which there he maketh to his Church. So p Dan. 8. 16. Daniel having seen a great Vision which he understood not, heard the voice of a man, which was Christ▪ calling, and saying, GABRIEL, make this man understand the Vision. But in the times of the Gospel, when the Prophetical Visions were more clear, then under shadows of the Law: his also is more manifest: For in the very beginning of the Book of the q Reuel. 1. 1. Revelation, the things which Christ received from his Father, he is said, to have sent and shown them by his Angel, to his Servant JOHN. And in the r Reuel. 2● 16. conclusion of the Book. again. I JESUS have sent my Angel to testify these things unto you. The conference of which place▪ with s Reuel. 22. 6. that which went immediately before, The Lord God of the holy Prophets hath sent his Angel, to show his Servants the things which must come to pass shortly, noteth him out plainly to be that JEHOVAH. The true God, which spoke by the holy Prophets, We are t Mat 28. 19 Acts 2. 38. baptised into his Name. A form of speech▪ signifying that we dedicate and consecrate ourselves to him, as to our GOD and Lord. Whereupon, u 1. Cor. 1. 14. Paul worthily detesteth it to have been thought, as if he baptised any into his own Name. God x Mat. 4. 10. only is to be worshipped. But this honour Christ also hath: For both Stephen giveth it unto him, when he saith, Lord y Acts 7. 59 jesus, receive my spirit. And it is the Epithet of all the Church, that they z Acts 9 14. 1. Cor. 1 2. call upon the Name of Christ. JOHN likewise, in the a Reuel. 21. 22. Revelation maketh the Lord God Almighty, and the Lamb▪ alike the Temple of that holy City, the heavenly jerusalem: meaning, that he is equally to be worshipped, and with the same honour: Faith doth only rest upon God, but we are commanded to believe in Christ: Yea, b john 16. 1. believe in God, believe also in me. Further it is the pleasure c jer. 9 24. of GOD, that whosoever glorieth, should glory only in this, That he knoweth him to be JEHOVAH. But Paul doubteth not, to profess that he d Gal. 6. 14. gloried only in the Cross of Christ, and neither preached nor chose to know any other thing, save e 1. Cor. ●2. only him alone. Christ f john 17. 3. also himself coupleth these two together: This is everlasting life, to know thee the only true God, and him whom thou hast sent, jesus Christ. But what stay I hereupon, when testimonies are so clear? upon the mark and notes, when the things themselves are so evident and express: his Godhead being everywhere to be found in most plain and manifest terms? Which, that it may the better appear, I will sort all the testimonies of this kind into three Orders or Ranks. The first is, of such as attribute the spirit unto him: Not as the spirit or soul of a man, but so as it appeareth plainly by the Epithets adjoined, to be the Divine Spirit, or GOD himself, 1. Cor. 15. 45. The first man ADAM was made a living Soul, the latter ADAM a quickering Spirit. As be noteth out in Adam, the whole man, by the more excellent part, the Soul; so doth he in Christ, the whole Person, by that most excellent Nature of the God head, bodily dwelling in him, calling him another Adam: for that as Adam imparted fleshly life unto all that come from him: so doth Christ the Spiritual Life to all that are his. And that this may be the better conceived, to be meant of his Eternal Deity in the seven and fortieth Verse, he doth more clearly frame the comparison. The first man out of the earth, earthly; the second man, the Lord himself from Heaven. Therefore is his Spirit or Divine nature, sometime called The g Heb. 9 14. everlasting Spirit, (a thing proper to the Godhead:) sometime The h Rom. 1. 4. Spirit of Sanctification, whereby he sanctifieth all God's Elect, and sanctified his humane Nature, otherwise infirm and weak, and not able to raise up itself. As in i john 6. 63. john he saith, It is the Spirit that quickeneth, the flesh profiteth nothing. And k 1. Pet. 3. 18. Peter, that he was put to death as touching the flesh, but quickened as touching the Spirit. Finally, the Apostle l 2. Cor. 13. 4. Paul expounding as it were this place, For though (saith he) he were crucified of infirmity yet he liveth by the power of God. In the name of infirmity or weakness manifestly alluding to the Hebrew, En●ch which signifieth a frail, or weak, and mortal man, and in the name Power, unto El, the mighty God: of the second sort are those, where he is said, to have the m Col 29. For in him dwelleth all the fullness of the Godhead bodily, that is, personally and substantially. fullness of the Godhead in him, to be n Phil. 2. 6, 7. Who being in the form of God, emptied himself, taking the form of a Servant, becoming in the likeness of men, and in habit found a very man. Where, the form of a Servant, noting a very servant and abject person, indeed showeth that to be in the form of God, signifieth as much as to be really and essentially God himself. in the form of God, to be o john 8. 15. For this cause the jews sought to kill him, because he called God his own Father, making himself equal with God. Phil. 2. 6. He thought it no robbery to be equal with God. equal with God. And to conclude, to be p Dan. 10. 13, 21. Michael, of equal Power with the Almighty God. And this to be an honour belonging unto Christ alone, and not to any created Angel, the Apostle jude q jude verse 9 teacheth expressly, when he so termeth jehovah himself, that in Zachary striven with Satan about the Body of Moses, or the truth and perfection of the Law of Moses; namely, the whole Doctrine of the Gospel, Remission of sins, Imputation of Righteousness, Sanctification, and Redemption; as in that Chapter the Angel reasoneth of them all. But most manifestly this appeareth, Revelat. 12. 7. where MICHAEL and his Angels fought with the Dragon and his angels. Against the Dragon, that is, the Devil, head of the malignant Church, opposing Michael; that is, Christ; Head of Saints and Angels: and therefore calling them his Angels, which agreeth to God alone. Finally, the holy Ghost so expoundeth it, Verse 10. Now is the Salvation, and Might, and Kingdom of our God, and the Power of his Christ. In the third and last rank come those, that call him expressly r john 1. 1. The Word was God, 2. Cor. 5. 19 God was in Christ, reconciling the World, Luke 1. 16. 17. Many shall he (that is, john Baptist) turn unto the Lord their God, and himself shall go before him in the spirit and power of Elias. Where (before him) being referred to Christ, as it must, showeth him to be the true and undoubted Lord God. And hither tendeth the confession of Thomas▪ surnamed Didymus, my Lord, my God, john 20. 28. Of this sort also is that, 2. Peter 1. 1. Through the righteousness of our God, and Saviour jesus Christ. The coupling and context of the sentence without any Article before (Saviour) which otherwise by the use of that tongue ought to have been, showing plainly that the word (God) can have no reference but to Christ our Saviour. M 〈…〉 plain is that Co●. ●. 2 Unto the knowledge of God, both the Father and Christ. Where (God) as a common antecedent is attributed to them both. God, The s 1. john 5. 20. We are 〈…〉 true one, in his Son jesus Christ. Th●● is that true God, and life everlasting. true God; The t Titus' ●. 13. Waiting for the blessed hope, and glorious bright appearance of the great God, and Saviour of us, jesus Christ Where not only the knitting of the sentence (as in the place of Peter before) but the phrase of bright appearance (never spoken but of the Son) enforceth that whole sentence to be meant of him. great God; The mighty u Esay 9 6. To us a Child is borne wh●le name is called Wonderful, The might● God, Most strong, etc. God; The only x jude verse 4 Denying the only God and Master, our Lord jesus Christ. God; God y Rom. 9 5. Of whom is jesus Christ touching the flesh, who is God over all, blessed for ever, Amen. over all, blessed for ever, Amen. To prove the Holy Ghost to be God: First, he also is jehovah, for he that led the people in the Wilderness, & whom they tempted so oft, was jehovah, as we have observed. But Esay z Esay 63. 14. saith, this was the Spirit of God. As a beast that goeth down into a Valley, the Spirit of JEHOVAH quietly led them: and a Esay 63. 10. a little before, They rebelled and grieved his holy Spirit. The b Heb. 3. 8, 9 Author also to the Hebrews noteth it to be the speech of the Holy Ghost, Harden not your hearts, as in the provocation, as in the day of temptation in the Wilderness, where your fathers tempted me, proved me, and saw my works. Again, that which the same c Esay 6. 9 Prophet speaketh of JEHOVAH, that he had-him go and say unto this people▪ Hearing, ye shall hear, etc. PAUL d Acts 28. 25. applieth to the Holy Ghost, Well said the Holy Ghost by ESAIAS the Prophet, to our fathers, saying, Go unto this people, and say, Hearing ye shall hear, etc. Secondly, the essential properties of the Godhead, are here likewise to be found. He is termed Truth itself, to note the singleness of his Nature. 1. john 5. 6. The Spirit is Truth, hath an Immensity and Infiniteness of place, dwelling at once in the heart of all the Elect. 1. Cor. 3. 16. Know ye not that ye are the Temple of God, and that the Spirit of God dwelleth in you? Rom. 8. 9, 11. The Spirit of Christ that dwelleth in you. He lay over that whole mass and lump, whereof the Heavens and Earth was afterwards made. Gen. 1. 2. The Spirit of God lay upon the Waters, overspreading it as a Hen doth her Chicken. He filleth all things with his presence. Psal. 139. 7. Whither shall I go from thy Spirit? Hath a free and absolute power of working after his own pleasure. 1. Cor. 12. 11. He distributeth his gifts as he will: for he is the very power of God. So called Luke 1. 35. The Holy Ghost shall come upon thee, and the power of the most High shall overshaddow thee. And for that which e Mat. 12. 14. Matthew saith, I will cast out Devils by the Spirit of God, f Luke 11. 20. LUKE hath it, If I cast out Devils by the finger of God. Yea, he is the giver of all Power and Virtue. Micah. 3. 8. But I am filled with Virtue from the Spirit of JEHOVAH, with judgement, and with Power: Is of infinite Wisdom and Knowledge, even to foretell things to come. The g john 16. 14. things that are to come, shall he declare to you, saith Christ, yea, to sound the very bottom of the most secret things of God. 1. Cor. 2. 20. The Spirit searcheth the depths of God. And all this he hath from himself, and of himself, as most elegantly the h Esay 40. 13, 14. Prophet teacheth, Who hath instructed the Spirit of JEHOVAH, as a man of his counsel taught him? with whom hath he communicated counsel, that he might instruct him, and teach him the way of judgement, even teach him Knowledge, and the way of Wisdoms, (most absolute and perfect Wisdom) make known unto him. For of Goodness, what shall I need to speak? whose Name itself proclaimeth his Holiness, and whose i Gal. 5. 22. 23. fruits are Lenity, Kindness, Goodness, Faith, Meekness, Temperance, and whatsoever good is? Eternity is also his, in that, as shall be showed anon, he is the Creator of all things, and therefore must needs be, before any thing began. Thirdly, not only his proceeding from God, but the very Name of Spirit showeth the Essence and Nature which he is of. For as the spirit of a man must needs be truly of man's nature, and is the most formal and essential part of man: so, and much more it must be thought of the Spirit of God; upon whom no composition falleth. This in effect is the Apostles own Argument, 1. Cor. 2. 11. For who of men knoweth the things of man, but the spirit of man that is in him? So also none knoweth the things of God, but the Spirit of God, who is in him, and of his own Essence, and Nature, as the opposition showeth plainly. Fourthly, touching the Works which only belong to God, of the eternal Decrees registered in the Book of JEHOVAH, the Prophet saith, His k Esay 38. 16. mouth hath commanded, and his Spirit hath collected them. Secondly, In the Creation of all things, he wrought together with the Father and the Son, Gen. 1. 2. The Spirit of God lay upon the Waters, meaning, that as a Bird lying upon her Eggs, and covering them under her wings, doth by a natural warmth and heat, which cometh from her, hatch and bring forth her young ones: So did the Spirit of God by his lively power and working, frame and fashion the World out of that lump of Waters, job 26. 13. By his Spirit he beautified (or beautifully framed) the Heavens. Esay 40. 1●. Who help the Spirit of JEHOVAH? meaning▪ in the Creation, which he spoke of next before. Hence it is, that Elihu l job 33. 4. in the Book of job, professeth himself to be his Creature; and the workmanship of his hands. The Spirit of the Mighty God hath made me, and the breath of the Almighty hath put life into me. Thirdly, he governeth and administereth the things created, Zach. 4. 10. The seven Eyes (or Spirits) of JEHOVAH roll up and down upon all the Earth. Fourthly, He hardeneth the wicked, and delivereth them into a reprobate mind. For so the Apostle m Acts 28. 26. noteth it to be the voice of the Holy Ghost, which is said in n Esay 6. 10. ESAY, Go, make fat the heart of this people, make their ears heavy, and close up their eyes. Fiftly, he is infinite in variety of gifts, 1. Cor. 12. 11. All these things worketh that one and the same Spirit▪ distributing them to every one a part as he will. john 16. 23. When the Spirit of Truth cometh, he shall lead you into all Truth. Hereupon, john in the o Reuel. 1. 4. Revelation termeth him, The seven Spirits of God, in regard of the manifold graces which God by him giveth unto his Church, Grace be to you, and Peace from him, that is, and that was, and that is to come; and from the seven Spirits, which are before his Throne, and from Iesu● Christ: where, by the seven Spirits, I make no question, the Holy Ghost is meant, and not the holy Angels. First, because these seven Spirits stand before the Throne, are inserted mean between the Father and the Son, the Apostle wisheth Grace and Peace from them; they are the Horns and Eyes of the Lamb: yea, of his own very Nature, and being Consubstantial, and Coessential things; not in the least degree appertaining to the Angels. Further, let the Text be marked: It is p Reuel. 5. 5, 6. apparent, that these seven Spirits, the Horns, and Eyes of the Lamb, are noted to be that strength, and most absolute and perfect Wisdom, whereby this Lion of the Tribe of judah overcame, to open the Book and the seven Seals thereof, which q Reuel. 5. 34. none in Heaven, or Earth, or under the Earth, that is, no Creature could do. And when all other r Reuel. 7. 11. Angels and s Reuel. 4. 10. and 5. 14. Elders are said to fall down and adore God only, these seven Spirits do it not. To this, I add Prophecy of ZACHARY, t Zach. 3. 9 and 4. 10. That God will put seven Eyes upon one Stone, upon CHRIST the Rock and Foundation of his Church: Being (I doubt not) the selfsame seven Eyes that john u Reuel. 5. 6. speaketh of, which neither the Phrase will suffer to be spoken of Angels, nor they can be said, The ingraving of that Stone. It must needs be then, that the Prophet there meaneth nothing else, but that which x Esay 12. 2. Esay saith, Upon him shall rest the Spirit of JEHOVAH, the Spirit of Wisdom, and Understanding, the Spirit of Counsel, and Power, the Spirit of Knowledge, and fear of JEHOVAH, that is, an infinite store of all gifts and ornaments of the Spirit. And that no man may doubt hereof, these Spirits that here are called seven Eyes, are before y Reuel. 3. 5. called seven Lamps, whereby yet more manifestly it is proved, to be that one only Spirit; for so doth the Prophet z Zach. 4. 2. Zacharie, from whom this place is fetched, or rather the Angel to the Prophet, precisely expound that Vision. After he had showed unto him a Candlestick, all of Gold, with a Bowl upon the top of it, and his seven Lamps therein, and seven Pipes to the seven Lamps, which were on the tops thereof, and two Olive Trees over it, one upon the right side of the Bowl, and the other upon the left side thereof: And being demanded of the Prophet, the interpretation of all this; First, he delivereth it in gross, This a Zach. 4. 6. is the word of JEHOVAH to ZERUBBABEL, not with Power, nor with Strength, but with my Spirit, saith JEHOVAH, of Hosts. Afterwards, b Zach. 4. 14. expounding it piece by piece, he saith in the end, The two Olives, are those that continue with the Lord of all the Earth, that is, which are in Christ, and by Christ largely poured upon his Church: as here c Reuel. 5. 6. also Christ is said to have them, nay, that they be as Horns and Eyes in his head. And this is that which seemeth to have been shadowed in those seven Candlesticks, d Exod. 23. 31. commanded in the Law to be made of one entire matter, to note out the variety and multiplicity of Graces, proceeding all from one Spirit, as the e 1. Cor. 12. 4. Apostle saith, There be differences of Graces, but the same Spirit: neither let it offend any man (as unworthy of the Majesty of the Holy Ghost) that these seven Spirits f Reuel. 5. 6. are said to be sent forth into all the Earth, as if they were Ministers and Attendants upon the Lamb: for both the word sending, is g john 15. 26. and 16. 17. many times spoken of the holy Spirit; and h Zach. 4. 10. Zacharie hath the phrase, of rolling to and fro upon all the Earth. Sixthly, he calleth and appointeth to the work of the Ministry, and that by an equal power, and as it were, a joint commission with God, Esay 48. 16. JEHOVAH hath sent me, and his Spirit. Acts 13. 2. In the solemn Assembly at Antioch, whilst they were ministering and fasting, the Holy Ghost said, Separate me now SAUL and BARNABAS to the work whereunto I have called them. So saith PAUL, Acts 20. 28. Take heed to yourselves, and to all the Flock, whereof the Holy Ghost hath made you Bishops. And this was the warrant that Peter had of his calling to preach unto the Gentiles. Acts 10. 19, 20. Whilst he doubted of the Vision which he saw, and made question of it, the Spirit said unto him, Behold, three men seek thee, arise and get thee down, and go with them, making no question at all: for I have sent them. Finally, that of the same Apostle is general, i 1. Pet. 1. 22. Not by the will of man was Prophecy heretofore brought, but as they were led of the Holy Ghost, did the holy men of God speak. Seventhly, Regeneration, as also justification, and Sanctification, (all the sole k john 1. 13. Who are borne not of blood, etc. but of God. Ro. 8. 33. It is God that justifieth. and proper mark of God) come from him, john 3. 5. Unless one be borne of Water, and of the Spirit he cannot enter into the Kingdom of God. Titus 3. 5. He hath saved us by the Laver of Regeneration, and renewing of the Holy Ghost. 1. Cor. 6. 11. And such were some of you, but you are washed from them, but ye are sanctified, but ye are justified in the Name of the Lord jesus, and by the Spirits of our God. Eightly, the marks also and steps of his Godhead are not obscure. First, We are l Mat. 28. 19 baptised into his Name. Secondly, john m Revel 1. 4. 3. prayeth for Grace and Peace from him. Thirdly, when the Apostles n Acts 15. 28. do warrant the decree which they made by this Argument, it seemed good to the Holy Ghost and us; is it not plain that they give him a Divine authority and the supreme Sovereignty of God himself? Fourthly, How much maketh it for his Godhead, that the sin committed o Mat. 12. 13. against him, that is, his special grace and working, can never be forgiven? Ninthly, plain testimonies of Scripture calling him God, The mighty God, etc. ESAY p Esay 40. 13, 18 having discoursed of the excellent and incomparable, both Power and Wisdom of the Spirit, addeth; To whom then will you liken the mighty God? manifestly calling him the mighty God. As Peter q Acts 5. 3. also doth, when ask ANANIAS, Why Satan had filled his heart to lie against the Spirit of God, forthwith he addeth, Thou hast not lied to men, but to God. Hither belongeth that unto the r 1. Cor. 2. 11. Corinthians, For who among men knoweth the things of man, save the spirit of man that is in him? So also none knoweth the things of God, but the Spirit of God. Where, to make the comparison hold as it ought, you must needs say, that as the Apostle expressly noteth, none to know the things of man, but a very man: So he meaneth, that none know the things of God, but he that is GOD indeed. So that this also is a most clear proof of the Godhead of the Spirit. This is the sum of our most precious Faith, concerning the Godhead of the Son and Holy Ghost, against Arrius, Seruetus, and all that hellish crew, which either bring in a multiplicity of gods (and so in truth make no God at all) or imagine a secondary kind of God-ship, making them inferior to the Father, or of the like, but not of the selfe-some essence: & against whatsoever Heresies else, that Hell hath forged, and Satan set abroach, to the dishonour of these three Persons, the one only true and everliving GOD, Coequal, coeternal, and Consubstantial, whom we only honour and serve. CHAP. II. Of the Eternal Decrees of God. THE glory of God, which from all Eternity God being thus in his nature and Persons most glorious, hath further embroidered himself in glory, by two notes of excellency which he taketh to him, Kingdom and Hanour. Kingdom is that whereby he doth excite an absolute sovereignty toward other. The order whereof, answerable to the relation between the persons themselves, is from the Father in the Son, by the Holy Ghost; to whom is attributed the immediate doing of them. did shine in and to himself, it hath further pleased him, both to manifest in the exercising of a Kingdom, and to enlarge, by taking honour unto him. Therefore, our Saviour in the Lord's Prayer, after the Name of God, comprehending his nature and persons, which hitherto have been handled, addeth these other two: Thy Kingdom come, thy will be done, etc. By the one he ruleth, by the other his rule is obeyed. This, to speak properly, is not any other Kingdom then that which he had before, but the actual exercise, and putting into practice of that Kingdom or Sovereignty, which is of his very nature, as our Saviour doth distinguish them, Matth. 6. when saying, Thy Kingdom come, etc. he addeth by and by, For thine is the Kingdom, etc. The order or the administration of it is in this manner: The Father is first in Order, not in Power, nor in Time, is the supreme working cause, who doth whatsoever he doth, in the Son, and they both by the holy Spirit: To whom is attributed the immediate doing of them, nor as if either the Son or Spirit were instruments to work by, but both of them be principal efficient causes and they all, that one and the same God that worketh all in all. The place for this diversity of working, is manifest ●n the Epistle to the Romans, a Rom. 8. 11. But if the Spirit of him that raised jesus from the dead, dwell in you, he that raised Christ from the dead, will quicken also your mortal bodies by his Spirit dwelling in you. Here (as you see) all is comprehended. The Father quickening in Christ, by his Spirit that dwelleth in us; for to this end he maketh mention of Christ's raising from the dead. More clear between the Father and the Son, is that to the b 1. Cor. 8. 6. Corinthians, But unto us there is one God, The Father from whom are all things, and one Lord jesus Christ, through whom are all things. From, he giveth to the Father as the Fountain of the Action: Through, to the Son, in regard of the personal Distinction. So in the Epistle to the c Heb. 1. 2. Hebrews, Through his Son he made the World. Of the Holy Ghost also it is said, By his d job 26. 13. spirit he beautified the Heavens. And our Saviour, john 16. 14. He shall glorify me, for he shall receive of mine, and show it unto you: whose proper kind of working (as the next and immediate cause of all things) is most lively set forth, e 1. Cor. 12. 4, 5, ●, 7, ●, 10, 11. 1. Cor. 12. Now there are differences of gifts, but the same spirits, & there are differences of Ministeries, but the same Lord. And there are differences of working, but there is the same God who worketh all in all. But to every one is given the manifestation of the Spirit to profit: for unto one by the Spirit is given the Word of Wisdom, and to another the Word of Knowledge, by the same Spirit, and to another, Faith by the same Spirit, and to another the gifts of healing by the same Spirit, and to another the working of Powers, and to another Prophecy, and to another discerning of Spirits, and to another kinds of Tongues, and to another interpretation of Tongues. But all these things worketh one and the same Spirit, distributing them severally to every one as he pleaseth. This Kingdom standeth in three things, whereof the first are his Purposes, or Decrees. Then his Creation, and The Kingdom of God hath two parts, purpose & works. Purpose is his Decree before all times of every thing. thirdly, the Government of the World: the Apostle reduceth them unto two, purpose, and works, Ephes. 1. 21. Who worketh all things after the counsel of his will. In the Counsels and Works of God (putting them both together) five things may be noted, one proper to the purpose of God, the other in common, appertaining both to his Works and Purpose. The first is, as touching the Eternity of this Decree, that it is before all times, that is to say, from everlasting. The second, is the generality of his Dispensation, that it stretcheth itself to all things, to wit, to all kinds, and each particular of every kind. Thirdly, the relation between his Purpose and Works, that he effecteth nothing, which before he hath not decreed, decreeth nothing, which in time he doth not effect: whereupon followeth the inevitable necessity of the execution of his counsels. The fourth is, touching the Lords most free and absolute stroke in this whole dispensation. Lastly, That all this is proper unto God, within the compass of one▪ of which will fall whatsoever we are to speak, concerning the Government and Kingdom of God. The Apostle in that one sentence elegantly comprehendeth all: for in saying, Him that worketh, etc. meaning God, he showeth the supreme cause before assigned, and maketh it proper to God, by calling him as it were by that name, and saying all things, he leaveth nothing free. Now where he addeth; recording to the purpose, & after the counsel: he giveth to understand, that nothing is wrought but that which is decreed, nothing decreed, but in time it is effected. In which words, of purpose & counsel, the Eternity of this Decree is also included, as forerunning all his Works, yea, the first work of Creation itself. Lastly, the freewill of God is expressed in adding, after the counsel of his will: But for a better view to be taken of them all, let us handle these three apart. Therefore to begin with his Purposes, or Decrees, observe in them three things. First, The Eternity of those Decrees: for as God himself is eternal, so are his deep and unsearchable counsels, all of them written and decreed, or ever the World was. And as f Psal. 93. ●. He is from everlasting, so is his Throne and Kingdom, in the dispensation of his great and glorious purposes, established before any time. In which regard, the Psalmist g Psal. 78. 69. saith of the Land of Canaan, That he founded it for his people the jews, from everlasting: meaning, in his eternal counsel: and h Esay 45. 7. ESAY: Since I disposed an everlasting people, the Church in the purpose and appointment of God eternally elected. And when the Psalmist i Psal. 103. 17. cryeth out, The kindnesses of JEHOVAH are from everlasting to everlasting, doth he not evidently point hereat? But more clearly to this purpose, serveth that of Paul, k Ephes. 3. 11, commending the excellency of the Doctrine of the Gospel, in the gathering together of the Churches of the Gentiles aswell as jews, in that it was according to his everlasting purpose. As also l 1. Cor. 2. 7. in another place he saith of the Wisdom of God, lying hid in the Mystery of the Gospel, that God had fore-ordayned it before the World. And of Christ, Peter m 1. Pet. 1. 20. saith, that he was foreappointed before the foundation of the World was laid. The truth hereof not only shineth forth in these and other great and high points of our Faith, and namely, of Election, and Reprobation (which come hereafter to be considered) but reacheth farther, and hath a place in all. So n Psal. 193. 15. 16. David speaketh of his conception (an ordinary course of nature) When I was secretly framed, and as it were curiously wrought and woven together, thine eyes did see my very lump, what time they were fashioned▪ yea, even then when none of them was extant: that is, from everlasting. And the saying of james o Acts 15. 18. hath no exception, All the works of God are known to him from Eternity. In this Argument, I find that the Prophet Esay (from whom the Apostles, p 2. Pet. 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Peter and jude, seem q jude verse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to have taken it) delighteth himself much to set out the Eternity of God's Decrees by the Phrase of Long r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ago. In the two and twentieth s Esay 22. 5, 8, 11. Chapter, Thou didst look in that day, (when the enemy did besiege you) to the Armour of the Forest, House, etc. But ye look ●●ot to the Author of it▪ nor had respect to him that framed it long ago. Chap. 25. The t Esay 25. 1. counsels long ago (eternally decreed, and in their time prophesied, and made known to the Church) are Faith and Truth. And so himself doth in another u Esay 37. 26. place expound it, to import as much as from all Eternity. Secondly, The cause why all things are so decreed, is not the knowledge or foreknowledge of God, but his absolute will and pleasure, for causes resting only in himself, although unknown to us, yet most just and holy, Ephes. 1. 11. He worketh all things after the counsel of his will. Thirdly, The generality, in that he hath decreed all things, and all the means and circumstances of every thing, Acts 15. 18. All the works of God are known to him (that is, purposed and decreed of him) from Eternity. So that whatsoever experience showeth, or the Word of God confirmeth to come to pass in Heaven, or in Earth, or in the lowest Hell, both the confounding of the wicked, the Salvation of the Elect, and the things that pertain to the business and affairs of this life, the same are all eternally decreed of God; and that for his own good pleasure only: the x Ephes. 11. 1. Apostle bearing witness, That he worketh all things after the counsel of his will. CHAP. III. Of Creation. IN the Creation, which is the second thing The works of God are the execution of his purpose: And are Creation and Providence. Creation is his making all things. wherein his Kingdom standeth, I observe five things, which the Story of the Creation penned by Moses, in the first and second Chapters of Genesis doth offer unto us. First, The things which God made. All things without exception: and in saying all things, it is manifest that we leave nothing uncreated, excepting only him that did create them, no, not the Angels themselves, the most glorious and superexcellent Creatures of God, of whom albeit Moses maketh no mention in express terms, (no more then of their fall) specifying only the visible works of God, in respect of the people to whom he wrote, yet the Holy Ghost elsewhere concealeth not their Creation, for when the Psalmist had exhorted the Angels and Host of Heaven; the Sun, the Moon, the Stars, the Heaven of Heavens to praise the Lord, he addeth a reason common to them all, Let a Psal. 148. 2, 3, 4, 5. them praise the Name of JEHOVAH: for he commanded, and they were created. But most manifest is that of PAUL, Col. 1. 16. By him were all things created, which are in Heaven and upon the Earth, things visible and invisible, whether Thrones, or Dominions, or Principalities, or Powers. By which words it is most certain, he understands the Angels. This (all things) you may not unfitly divide into b 1. Cor. 4. 9 reasonable Creatures, Angels, and Men, and the World of them both; whereto aptly serveth the place of the Colossians before: and Moses in the very first words of his Story hath so divided it, In c Gen. 1. 12. the beginning God made Heaven and Earth: that is, both the utmost compass of this universal World, together with the Spirits and Angels that inhabit it, and that Chaos, or first lump and matter, whereout the Earth and Heaven, (as we call Heaven) and all heavenly and earthly bodies were made. Moses therefore, as Paul in that place, maketh a most perfect division of all the whole frame of God's Creation, sundering it into two, Heaven, and Earth. The Air itself, the Sun, the Moon, the Planets, and whatsoever in that whole Chapter is spoken of, seemeth to be comprehended under the name of Earth. For so he doth proceed, resuming the latter member, And touching the Earth, it was unshapen, etc. By Heaven is meant the place of blessed Spirits, and the Angels inhabiters and dwellers in it. All which appeareth further in the next Chapter, Thus d Gen. 2. 1. were the Heaven and the Earth perfited, and all the Host of them: that is, whatsoever is within the compass of the highest Heavens, unto the very bottom and Centre of the lowest Earth, things visible and invisible, Angels, or whatsoever else, wherewith the Heaven and Earth are beautifully adorned. The World of these two Creatures, is either the unseen World, Heaven, and Hell, or the World visible, and subject to our eyes, which Moses in one word termeth Earth. But a better and more apt division to this purpose may be made, to say, it is either the natural place and World for these two Creatures, Heaven for the one, Earth for the other, or Hell accidently for either. Heaven, we call the highest World, made for the Angels to inhabit. As our f Mar. 12. 25. Saviour Those that fantastically teach that Heaven is everywhere. teacheth, They are as the Angels in Heaven. In Heaven g Mat. 18. 10. their Angels always behold the face of my Father which is in Heaven. This is it which the Scripture calleth, h 1. King. 8. 27. The Heaven of Heavens, for the excellency: The i 2. Cor. 12. 2. third Heaven, for the situation above the Air and the Sky, (both which have the name of Heaven) and k 2. Cor. 12. 4. Paradise, for the pleasure, being the place of the residence of God's glory. Earth is the middle World, made for man, Psal. 115. 16 The Heavens are JEHOVAHS, and the Earth which he hath given unto the sons of men. Two things in it come to be considered, the parts and the ornaments. The parts I call the four Elements: l For the Philosophers agree that nothing giveth light, but that which hath some fire in it: wherefore from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Light, the Chaldees were wont to call Fire, Oru●, whom they worshipped for their god, Fire, the uppermost Globe wherein was Light, an adjunct and quality of the Fire: Air (or as Moses calleth it, an m Following the Greeks' who name it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. extent, we improperly the Firmament) comprehending all that void place between the Clouds and the Earth, which giveth breath of life to all things that breathe: Water with all the Channels thereof, the Seas, the Floods, the Lakes, the Springs: And Earth, (or the dry ground) the Bottom and Centre of the World, for man to inhabit. Ornaments, are the things wherewith these Elements are garnished and set forth, being all things necessary both for the use and command of man. For his use were made the n Gen. 1. 11, 12 13, 14, 15, 16, 17, 18, 19 insensible things, Grass, and Trees continually fructifying in the Earth, the Sun, the Moon, the Stars, placed above the Clouds, in the highest Globe, in, or above the uppermost part of that extent, which Moses calleth the o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extent of Heaven: that is to say, that part of the extent which is nearest to the Heavens, and furthest from the Earth, where the Element of Fire is: and these being the vessels, that now receive and send forth the Light (which it seemeth most probable the Fire is it before, for the Scripture speaketh of Light before the Sun) have in that place of Moses a threefold use assigned to them. First, To distinguish Light from Darkness, that is to say, the natural Day from the Night. Secondly, To be signs, for the noting out of times and seasons. A thing common to them all, as appeareth, job 9 9 Where ARCTURUS, ORION, PLEIADES, and the Planets of the hidden South, are used to note out the parts of the Year, Autumn, Winter, the Spring, and Summer. But this nevertheless is proper to the Sun and Moon, that by the running of their compass, they after a special sort rule and govern; the Sun, the Day, and the Moon, the Night; and make the difference of civil Days, Months, and Years. Thirdly, They serve not only to enlighten the Earth, but by their influence, to refresh and give growth to all earthly bodies. For the command of men, were made the dumb and unreasonable Creatures, which yet have a sensitive life and feeling. As in the Water, Fishes; in the Air, Birds; in the Earth, Beasts, both going and creeping: all of them Male and Female, for the propagation of their kind. Hell is the lowest World, a soul Those that teach also that Hell is no certain nor local place. and fearful place of punishment, made for Angels and men that should transgress, Peter p 2. Pet. 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. giveth it a name, which signifieth as much as a place of terrible confused darkness, whereof that which q job 10. 22. job speaketh touching the grave, is much more to be verified, that there be no orders there, no alterations of times and seasons, sometimes dark, sometimes light, but whatsoever shineth most, is as the shadow of death, continual night, and a whole day, as a man may say, of darkness: for out of the Kingdom of Heaven there is no light at all. Therefore are the heirs of that Kingdom termed, The r Luke 8. 31. sons of Light. And contrariwise, this place the s Mat. 8.. 12. outer darkness, Luke t Luke 8. 31. calleth it, The deep or bottomless Gulf, placed beneath, as a most deep and dark Dungeon: a foul and hideous Prison, as Peter u 1. Pet. 3. 19 nameth it, when he saith, that Christ by the power of his Godhead in the Ministry of NOAH, preached to the spirits now in Prison. And again, x 2. Pet. 2. 4. that the Angels which sinned, are kept there in chains of darkness: or as y jude verse 6. JUDAS hath it, with everlasting bonds under darkness, as in a Gaol, unto the judgement of the great Day. We have done with the World, made for these reasonable Creatures. Come we now to the reasonable Creatures themselves, and first, of the parts of reason, come to them both, understanding and will. The understanding part in men (for distinction sake, and our better conceiving of it) we commonly term the mind, the will in them is properly called the soul; although the reasonable soul comprehending both, be but one. In the understanding part, two faculties are comprehended. First, Knowledge, that teacheth what we ought to do, and is the Fountain and beginning not only of the other faculties, but of all the Actions and Motions of our life. Under this, two other faculties are comprehended, judgement, or Wisdom, which is the top and perfection of knowledge for discerning of things that differ, and conscience, which is a part of our understanding, determining of our particular actions, either with them or against them; called therefore Conscience; as if you would say, A knowing with or before God, upon a right examination of our ways in his sight. Secondly, Memory to lay up in our minds, the things which we know and understand. The will is a faculty freely choosing whatsoever itself pleaseth, and moving us to do it, and this hath the sovereign command in every one, for therefore we do a thing, not because we think it ought to be done, but because we will do it: under the name of will I comprehend (in this place) aswell the desire only, which is before and without consent, as that which most properly & in common speech, is only termed the will, when a settled and full consent is come. And here affections are the same, that conscience is in the mind. Not several or distinct faculties, but parts or motions of the will, diversely inclining it to this or that appearing good, according to the diversity of objects that are offered, of Love, Hatred, joy, Sorrow, Anger, and such like. Such a freewill we may truly say there is by nautre, both in men and Angels: for God hath set the beginning of motion in themselves. Albeit, he only have all absolute freedom in him, upon whom dependeth the will of all other Creatures, which he holding the reines in his own hands, swayeth and ruleth which way it pleaseth him. But to take freedom from the will, were to destroy the will itself. As touching the reasonable The Sadduces who said that there was neither Angel nor Spirit, Acts 24. 8. but held good Angels to be only good thoughts and motions stirred up of God in men, or happy success coming from God, and evil angels to be evil lusts and affections, proceeding from the corruption of our nature. Creatures themselves: In the Angels generally I consider: First, that they be Spirits, that is to say, invisible and incorporeal substances, Persons living and subsisting by themselves: neither upheld in any other nor part of another thing, Heb. 1. 14. Be they not all ministering spirits? The opposition that is made, job 4. 18, 19 between the Angels and men that dwell in houses of clay; whose foundation is in this dust, proveth them to be of no bodily or fleshly substance, nor of an earthly mould, but spiritual and celestial. In z Col. 1. 16. the Epistle to the Colossians, they are termed invisible. And Luke 24. 39 A Spirit hath not flesh and bone, etc. The Prophet likewise opposeth Spirit, and flesh together, Esay 31. 2. Secondly, The spirit of Angels differeth from the soul of man in kind; for Christ's soul was no Angelical Spirit. He took not, saith the Apostle, Heb. 2. 16. the Angels, but the seed of ABRAHAM. Thirdly, I consider the properties of their spiritual nature, though common in some sort to the soul of man, yet in them fare more excellent, and are these four: First, An incomparable power and strength. Secondly, Agility and nimbleness, able in a trice to dispatch great matters. All which the Prophet noteth to be in spirits, Esay 31. 3. The Egyptian is a man, and not a mighty God, and his horses are flesh, and not spirit. Thirdly, An excellency of Understanding, Reason, and other Graces, for which the Apostle magnifieth the Angels, 1. Cor. 13. 1. If I speak with the tongue of Angels, etc. Not that they have tongues or use of speech, but to note what grace and excellency of discourse must needs be thought in them, if it might be supposed that they should speak. Fourthly, Immortality, which our a Luke 20. 36. Saviour noteth in the Angels, when he compareth together in this behalf the estate of them, and of the Blessed, after the Resurrection. They cannot, saith he, die any more, for they are equal to the Angels. In man I especially observe: First, His person, b Ecclesiast. 12. 7. 1. Cor. 2. 21. consisting of a body, and a reasonable soul, being a spiritual, and therefore immortal substance. Secondly, The faculty of speaking, proper unto him: whereupon the tongue is called our glory, because it is the instrument whereby we glorify God, and excel all earthly Creatures, as may appear, if you confer Psalm 16. 9 with Acts 2. 26. for that which the Psalmist saith, Therefore my heart is glad, and my glory rejoiceth, etc. PETER rendereth, And my tongue rejoiceth, etc. And in this sense it is also taken, Psal. 30. 12. and Gen. 49. 6. Thirdly, The c Gen. 1. 27. two sexes that God created in this nature, Man, and Woman; Man the head and chief; Woman the comfort and companion of his life, given for a help unto him, as the words of God import, Genes. 2. 18 It is not good for man to be alone: I will make him a help fit for him: and the manner of her Creation, being out of the Rib of man: for which cause, Adam himself d Gen. 2. 2. 3. acknowledgeth, that she was a helper given of God unto him: But that man is the head of the woman, the Apostle plainly speaketh, 1. Cor. 11. 3, 7. where he also calleth him the Image and glory of God, carrying the mark of his sovereignty and dominion not only over other Creatures, but in respect of the woman herself, who is likewise said to be the glory of man, because it is his honour, to have such an excellent Creature subject to him. This sovereignty of the man over the woman, is declared in the Scriptures by diverse Arguments. First, by the matter whereof she was made, being e Gen. 2. 23. taken out of man. As it is, 1. Cor. 11. 8. For man is not of the woman, but woman of the man. Secondly, By the end of her creation, as it followeth in the same place: For man was not created for the woman, but the woman for the man: that is, for the solace and comfort of his life. Thirdly, by the time and order of the Creation, 1. Tim. 2. 12, 13. I permit not a woman to take authority over the man; for ADAM was first form, and then EVE. Fourthly, By f Gen. 2. 23. Adam's taking of authority to impose a name upon her. And lastly, by the very name of g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 woman which he giveth, derived from man, out of whom she was taken. Fourthly, That of either sex he created but one Adam, and one Eve, h Gen. 2. 21, 22. whom he joined in holy Marriage, for the propagation of Mankind. The second thing to be observed Of nothing. Those that held all or some of the Creatures, whether Angels or the souls of men to be made or traduced (as they call it) out of Gods own essence. is, ex quo, whereof they were made, viz. of nothing, only by his mighty powerful Word. So as the things we see, were not made of things that do appear, as the i Heb. 11. 13. Apostle saith to the Hebrews, that is, were made of nothing. By k Psal. 33. 6. the Word of JEHOVAH, as it is in the Psalms, the Heavens were made, and by the breath of his Mouth all the host of them. So it is in the 148. l Psal. 148. 5. Psalm, He commanded, and they were created. This appeareth evidently in the History of the Creation, throughout all the parts: God m Gen. 1. 3. said, Let there be Light, and there was Light: And so in the rest. God therefore needed not (as silly men do) stuff or matter to work upon; he needed not tools or other instruments, neither used he the aid or help of any Assistant; as the n Esay 40. 13. Prophet teacheth us, when he cryeth out, Who holp the Spirit of JEHOVAH? or as a man of his counsel gave him Knowledge? And this being against the course of nature, and contrary to the beaten axiom of all Philosophy, that of nothing it is impossible any thing should come, is worthily made a fruit of Faith for men to believe; the o Heb. 11. 3. Apostle bearing witness, that by faith only we understand it: for howsoever many of the Heathen who knew not God, especially the wiser sort, have in a kind acknowledged a Creation: Neither in truth can any be so blockish, as not to see it, if he look but up to Heaven, and the frame of this World, which have the name of their Workman and Creator written in their forehead: yet never was there any, not so much as the wisest of them, that could attain to this, How the World should be made of nothing. Hear therefore all reason of man must stoop, and be content to learn of him, in whose School it is better to be Scholars, than Teachers and Professors any where beside; who not only maketh men wiser than the beasts of the field, as it is in the p job 35. 11. Book of job, but teacheth his wisdom above the wisdom of the wise, and guideth them by paths, that no foot of vain Philosophy is able for to walk. Thirdly, I note the order and manner how all this was effected. First, The Angels, and their World, the highest Heavens, were without more ado immediately made of nothing: But for men and the World which here we see, it was somewhat in another sort. For touching the World itself: First, God minding to erect such a large and goodly Theatre, wherein he would make full demonstration of his incomparable both Power, Wisdom and Goodness, q Gen. 1. 1, 2. framed first an empty an unshapen lump, without fashion, without form, called Waters, for the vast hugeness of it; Darkness for the confusion and lack of form; and the Deep, for the emptiness without bottom to rest upon, which, lest it should vanish and come to nothing, having no steaddinesse to uphold it, the Spirit of God lay upon it, and overspread it, to keep it from decay. Secondly, Out of this lump and unformed confusion did God afterwards distinctly form this World, and all the parts of it. First, those four Elements, called the simple bodies, by fetching one contrary out of another, as Light out of Darkness, the Firmament out of emptiness, dry Earth out of Waters: then the compound bodies out of the same Elements, and for the most part, of all four unequally mingled together, every one principally out of the same Element which they garnish or inhabit. As Grass and Trees out of the Earth, The Sun, the Moon, the Stars wholly or specially out of the r For it is plain by Moses, that the Heavens themselues, and those celestial bodies, were made not of any fift essence, as Aristotle and some other dream, but of elementary matter, namely, of the fire. Whereupon the very substance, and the whole frame and compass of them all, which we call the Sky, is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aether, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is to burn, for that all things there are fiery, as Ana●ag●r. an old Philosopher did well derive it: Albeit Aristotle in his first Book de C●lo, reject this Etymology and prefers another rather, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it is in perpetual motion. But that seemeth neither so natural for the Word, nor so apt for the matter. fire, (as may not unprobably be gathered Fishes) out of the Waters, Birds out of the Air, Beasts out of the Earth. But men and women, as a piece of singular work, he framed in a more artificial sort. The body of man, by s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 2. 7. whereunto Paul alludeth, 1. Tim. 2 1●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. forming and figuring it, as a Potter doth his Vessels out of the Clay of the Earth. And therefore heavy and lumpish, dead of itself, and without any sense or feeling. Whereinto he breathed a soul, not as a part of the Divine Nature, or of Gods own essence, (which to think were impious and absurd) but because it was made neither of the Air, nor of any other elementary matter, but only by his Word, and the power of his Spirit; and this he knit unto one person with the body, to quicken and give life unto it, and to make it a perfect man. The woman he framed and form out of the Rib of man. And all this Moses plainly expresseth, Gen. 2. 4, 5, 6, 7 * Finished in six days. The fourth thing I observe in the Creation, is the time, which it pleased GOD to take for the finishing of this work, in that he created not all at once and in a moment, as he could have done, but took the space of six t Gen. 1. 31. & 2. 1. 2. 3. days for it, within which compass Heaven (the place of the blessed Angels) together with the Angels themselves were made, as Moses plainly teacheth, Gen. 2. 1, 2. Therefore the first day God made, First, Heaven and Hell. For Hell, it is probable to be supposed, he did then make, when Heaven, the other part of the unseen World, was made: And that Heaven was the first work of all, is easy to be gathered by the very order which Moses u Gen. 1. 1. & 2. 1. useth. Secondly, The Angels, those Creatures of x 2. Cor. 11. 4. Light, the Tenants and Inhabitants of the highest Heavens, who in job y Job. 38. 7. are said to shout and sing forth the praises of God, when those heavenly Bodies, the Sun, the Moon, the Stars were made, as astonished at the excellency of their beauty. And therefore themselves were before that time created. Thirdly, That unfashioned lump. Fourthly, Fire. The second Day he made the Air. The third Day. First, Water. Secondly, Earth, Thirdly, Grass and Trees. The fourth Day the Sun, the Moon, the Stars. The fifth, First, Fishes, Secondly, Birds. The last Day he made, First, Beasts, Secondly, Man and Woman. A fift and last thing to be observed in the Creation, is, And was of every Creature in excellency of perfection, that all the Creatures were made exceeding good, whether you consider them singly and apart, or all of them together. As from God, that is, goodness itself, nothing can come but absolutely good. For the further sealing up of which Doctrine, we have the testimony of God himself, both in every special: God z Gen. 1. 4. saw the Light, that it was good: and so in the rest: and in the general conclusion of all, God a Gen. 1. 31. looked upon all that he had made, and behold, it was exceeding good. This goodness in the Creatures generally, is the excellency of perfection, according to that their nature is capable of: for goodness in that place, is not to be taken as opposite unto vice, and to that foul deformity, which is a breach of the righteous Law of God: but it noteth that perfection and excellency of estate, that every Creature was framed in, according as his nature was fit and able to receive. No weakness or infirmity was then any where to be seen. No corruption or decay, nothing out of frame or joint so, as now we see the whole World to be. Man traveled without weariness, the Beasts laboured without irksomeness, the Earth brought forth of herself Herbs, and Plants, the Trees, Fruits and Blossoms in abundance; every thing ran his course, and did his work with cheerfulness, and labour to them was not laborious. In the principal Creatures, Angels and Men, that Of the reasonable Creatures, Angels and men, it was after his own Image or likeness, in holiness and happiness. goodness is not only the perfection of those faculties, understanding and will, and of all their powers, but especially perfect holiness and happiness: The Image and similitude of God's holy and blessed nature, b Gen. 1. 26, 27 Ephes. 4. 24. Coloss. 3. 10. 2▪ Cor. 3. 18. after which man is said to be created. But all this, as I said before, is to be understood according to that their nature is capable of; for First, The Angels are capable of a fare more excellent perfection than man's nature can attain. Secondly, Not only every nature is not capable of every grace, but there is no Creature that can be either perfectly single, infinite, or unchangeable, which are the proper Praise of GOD: for even those heavenly Spirits have some things mixed and compounded in them, and being of finite nature, are not capable of infinite Power, Wisdom, Holiness, or other graces, nor any way can come near the excellency of the Creator. Beside, both Men and Angels were framed of a mutable and changeable disposition, the more to set out that constant and immutable nature which is in God: and therefore also of a nature both subject to temptation, such as either their own thoughts, or outward objects may offer to them, and of a will, though free, able to choose good, and to leave evil: yet inclinable aswell to evil as to good, though in their estate of holiness, most unto good. job 15. 15. Behold, he putteth no steadfastness in his Saints. And job 4. 8. Behold, he putteth no steadfastness in his Servants. The Angel's Holiness I call the integrity of their nature, being first enlightened with the perfect knowledge Holiness, in a mind enlightened with the knowledge of the whole will of God: & all the strength of nature conformed thereunto. of the will of God, and of his most holy Law, written and engraven in their mind by nature. Next, in a conformity of the whole strength of Nature, Understanding, Will, Desire, Affections, and whatsoever else unto God, or a power and ability in the reasonable Creature to perform the whole will of God. Happiness is all that good, that can possibly fall upon the Creature. Happiness, in the fruition of God's love, and (from thence coming) a conjunction and communion with him. Conjunction is an enjoying of his personal presence. Communion is a participation (in some sort) of his Blessedness, both Kingdom, Power, and Glory. It standeth in three things: First, The love of God upon us: who is good itself, and the chief and only good, from whence cometh all the good of Men and Angels. Secondly, The enjoying of his gracious presence, being always with him, and seeing him face to face. Thirdly, A communion and participation, in some sort, so fare as our nature can receive of all those excellencies that are in him, communicable to his Creatures. Our Saviour, as we heard before, reckoneth them all, Matth. 6. in the conclusion of the Lords Prayer, Kingdom, Power, Glory. Of his Kingdom we participate, by the dominion and sovereignty which he giveth us over the other Creatures. Of his Power, by having strength of nature, and ability to exercise this sovereignty, and to put it in execution. Of his Glory, in being full of excellency within and without. Without, comely and beautiful; within, glittering and shining in Virtue, Wisdom, and all other Graces of the mind. A part also of this Glory are Riches, Honour, Pleasures, and such like. These things are now severally to be applied to both these Creatures, beginning with the Angels, whom the Scripture is wont to call c 2. Cor. 11▪ 14. Angels of Light, and d Luke 9 2●▪ holy Angels; to note the purity wherein they were created. Our Saviour e Mat. 22. 30. also teacheth, that the perfection of men after the Resurrection, standeth in this, that they shall be as the Angels of God in Heaven. Their very fall implieth as much: for in that they stood not in the Truth, as our Saviour speaketh, john 8. 44. and as jude hath it, Verse 6. of his Epistle, left their first estate; it followeth, that in the beginning they were created perfect. In this respect they are called the sons of GOD, job 1. 6. When the sons of God came to present themselves before JEHOVA, Satan also came in the midst of them. What an excellent measure they had of all kind of Grace, Wisdom and heavenly Knowledge, the speech of Christ doth show, celebrating their Divine Knowledge of the Mysteries of GOD. Mark 13. 32. Touching that Day none knoweth, no, not the Angels of God in Heaven. And the Apostle, Gal. 1. 8. If we, or an Angel from Heaven, preach unto you any other Gospel than we have preached unto you, let him be accursed. Therefore also they perform all offices of Piety, and the service of GOD more cheerfully, readily and gloriously, than any man did or could do; and are called * Esay 6. 2. Seraphins: as if you would say, burning with zeal and the love of God, or shining in all purity and holiness. And as the measure of their Wisdom and Holiness did excel, so did the measure of their happiness in like sort: whereunto the place where they were set to inhabit, did much avail, they being celestial Spirits, and having their abode in Heaven; we terrestrial, dwelling upon the Earth, and in Houses of Clay. The like, though not in the like proportion, there was between the Angels themselves, some being more glorious than the rest: It seemeth no common dignity which is given f Luke 1. 19 to one of them to be GABRIEL, that is, the mighty Power of God to stand before God's presence. And PAUL, Coloss. 1. 16. reckoneth up Thrones, Dominions, Principalities, and Powers, as degrees of that their glory, which the disiunctive particles, whether, and or it may well be thought, do import: and hither may be drawn that of Paul to the g 1. Thess. 4. 1●. Thessalonians, that the Lord himself shall come down from Heaven, with the voice of an Archangel; that is, of a chief and principal Angel. So was it also between Eu● and Adam, 1. Tim. 2. 12, 13. To come therefore to the things wherein the happiness of the Angels stood. First, That they had the love of GOD, there is no doubt, being his sons and the prime of his Creation. Secondly, In local conjunction they were most near unto him; beholding always his face in Heaven, Matthew 18. 10. Thirdly, For their Sovereignty and Dominion, they are called h Rom. 8. 38. Thrones, i Ephes. 6. 12. Principalities, Dominions, Governments, Chief k Dan. 10. 13. Princes, etc. 1. Pet. 3. 22. Ephes. 1. 21. Col. ●. 16. Fourthly, For their Power, the name itself of Power l Rom. 1. 38. is given to them. And the m Psal. 103. 20. Prophet by name doth set it forth, Yea Angels, mighty in power. And to the Thessalonians, n 2. Thess. 1. 17. When the Lord jesus shall be revealed from Heaven with his most mighty Angels. The Angels, saith PETER, in power o 2. Pet. 2. 11. and might greater than these. As if he would say▪ other manner of persons: whereby he doth insinuate their exceeding and incomparable power. Fifthly, For their Glory, what it is; that one place may serve in stead of many, where it is coupled with the glory of the Father and the Son. When the p Luke 9 26. Son of man shall come in the glory of himself and of his Father, and of the holy Angels. In the q Luke 2. 9 second of Luke, when the Angel of the Lord stood before the Shepherds, it is forthwith added, that the glory of the Lord shone round about them. Hither it maketh, that the Glory and Majesty which the Lord made to appear in the face of Stephen, for the daunting of his Adversaries, is r Acts 6. 15. resembled to the countenance of an Angel. In the Vision which s Esay 6. 1. Esay saw, they are brought in with two of their wings covering their feet: Thereby to meet with the infirmity of men, who are not able to abide the brightness of their glory. DANIEL t Dan. 10. 5, 6. excellently describeth this, in that great Vision which he saw by the Waters of Chiddekel, Lifting up mine eyes, I saw, and behold, a man clothed with Linen, whose loins were girt with excellent Gold of Vphaz, his Body was like unto Sea-coloured blue (as if he would say, of an heavenly colour) his face to look to, like the Lightning, and his eyes like to Lamps of fire, and his arms and feet like unto the colour of polished Brass, glittering and twinkling like sparkles of fire; the noise also of his words were like unto the noise of a whole multitude: At whose appearance, the men that were with Daniel trembled exceedingly, and flying, hide themselves; he also himself had no strength left within him, but even his beauty and comeliness were turned into corruption. And hither belongeth their wonderful and admirable wisdom, grown into a Proverb: As u 2. Sam. 18. 14 the wisdom of an Angel. The holiness wherein men were created, is recorded, Genes. 1. 26, 27. Let us make man according to our own Image, after our own likeness. And wherein this Image and likeness of God doth stand, the Apostle doth inform us, Ephes. 4. 24. Put on the new man, which, according to God, is created in righteousness and true holiness. Coloss. 3. 10. Putting on the new man, which is renewed in knowledge, according to the Image of him that hath created him. And in this respect Adam also in his innocence is called, The son of God, Luke 3. 38. Touching the happiness of Adam and Eve in their integrity: First, They were beloved of God, his sons and children. Secondly, They enjoyed his presence, but upon Earth, which was their habitation; and therefore less gloriously than the Angels did; but that they also had it, is apparent by Gods familiar conference with Adam, Gen. 2. 29. Thirdly, They had Dominion and Power over all the Creatures of the Earth, and were set as the Monarches of the World, Gen. 1. Let x Gen. 1. 26. us make man after our image, etc. and let them rule over the fishes of the Sea, and over the Fowls of the Air, and over Beasts, and over the whole Earth, and all creeping things that creep upon the y Gen. 20. 19, 20 Earth. Which sovereignty of man is declared, Gen. 2. First, by Gods bringing to Adam all the Beasts of the field, and all the Fowls of the Air, putting him in seisin and possession of them, and making them to present themselves before him, as subjects are wont to do at their Prince's Coronation. Then by the names he gave unto every one, that so he might know how to call for them, whensoever he should need them, to attend upon him, and to do him service. Fourthly, They were endued with strength of nature, not subject to sickness or other infirmities: Insomuch as their very labour was without all weariness, pain or grief, which sin hath brought upon us, as appeareth by the Curse, z Gen. 3. 17, 19 Gen. 3. Because thou hast obeyed the voice of thy Wife, and eaten of the fruit of the Tree which I forbade thee, Cursed be the Earth for thy sake: In sorrow shalt thou eat of it all the days of thy life: In the sweat of thy face shalt thou eat thy meat. Fifthly, They were all glorious, both in their body, which being naked, had an excellent dignity and comeliness in it, without the least unseemliness that might make them ashamed, and in their mind furnished with all Graces, and namely of wisdom, and knowledge, understanding the nature of all the Creatures, and able according to their nature, to give apt names unto them. Last of all, for a further increase of their happiness, they were seated in Paradise, a place of all kind of pleasure, where for the exercising of man, to labour in some honest and lawful calling, GOD gave him charge to dress and keep the Garden. CHAP. FOUR Of Providence. AFTER the everlasting Epicures, which deny all Providence of God. Those Philosophers that held nature (That is, some Power or Virtue, Spirit or Mind, as they term it, mingled and infused into the parts of the World, that holdeth up and stirreth all things) to be God. Whereas in truth, nature is nothing else, but that course & order which God at the first Creation set in things, and which he altereth and changeth at his pleasure, Deuter. 8. 3. Man liveth not by bread only, but by▪ every word that proceedeth out of the mouth of jehovah. Decrees of GOD, and Providence is his governing of the things created. the Creation of the World, his Kingdom thirdly standeth in governing the things created: Both the course which at the first Creation he set in nature, and the actions and events of things. Herein consider we first the generality of this government, that it reacheth to all in general, and to every thing in particular, past, present, or to come. To set forth this more distinctly, that so we may make the better use of the generality of his Providence, it stretcheth First, To all Persons and living Creatures, even the vilest and most contemptible: The a Psal. 145. 15, 16. eyes of all things look up to thee, and thou givest to them their meat, thou openest thy hand, and fillest every living thing with thy good pleasure. The b Psal. 104. 21. young Lions roar for their prey, seeking their meat from the mighty God. He c Psal. 147. 9 giveth to the beasts their meat, to the young Ravens when they cry, who d job 39 3. prepareth for the Raven his Provender, when the young ones make a noise unto the mighty God, wandering for want of meat. Are not e Luke 12. 6. five little Sparrows sold for a farthing? yet one of them is not forgotten before God. Secondly, To all actions, whereof he is the supreme and first moving cause, He f Ephes. 1. 11. worketh all things after the counsel of his will: For g Rom. 11. 36. of him, and to him, and for him are all things: In h Acts 17. 28. him we live and move. Thirdly, To the particular disposition of every accident and small circumstance, time, place, etc. So the wiseman i Pro. 16. 36. affirmeth of the whole manner of the Lottery, that it is from jehovah. And this was the sense of that old Proverb k Gen. 22. 14. In the Mount of JEHOVAH it shall be provided: meaning, GOD in time and place will provide, as once in the Mount he did, whereunto tend these and the like speeches, The l Psal. 145. 15. eyes of all things look up unto thee, thou givest them meat in due season. I m Ezech. 34. 26 will send rain in his time. Every n job 14. 5. man's days are precisely determined, and the number of his Months. With thee thou hast set his appointed time, which he shall not pass. My o Psal. 31. 16. times are in thine hands. I p Esay 60. 22. JEHOVAH will hasten it in his time. When q Gal. 1. 15. it pleased God, who had separated me from my Mother's womb to reveal his Son unto me. When r Gal. 4. 4. the fullness of time came, God sent forth his Son, s Ephes. 1. 10. that in the dispensation of the fullness of times, he might gather together in one all things both which are in Heaven and which are in Earth, anew in Christ. None t john 8. 20. laid his hands upon him: for his hour was not yet come. It u Acts 1. 7. is not for you to know the times and seasons which God hath put in his own power. Here is the Faith and Patience of the Saints. Wicked men (because x Psal. 50. 21. God holds his peace, deferring his vengeance, think him to be like unto themselves, and because y Eccles. 8. 11. there cometh no recompense of their evil quickly, therefore the heart of men is full within them, and they imb olden themselves to commit wickedness. But saith Solomon, judging aright, as the Spirit of God directed him, Though to a sinner that doth evil, a hundreth fold God should even prolong his days, yet I know it shall be well to them that fear God: but it shall not be well unto the wicked. Hitherto belongeth that; The z Gen. 15. 16. wickedness of the Amorites is not yet accomplished, and God a 2. King. 14. 27 had not decreed as yet to blot out the name of Israel from under Heaven: therefore he saved them, etc. Also that of b Abac. 2. 2. Abacuch, The Vision is yet put off to the appointed time, which in his term it will utter and not lie. If it linger, wait for it, for it will certainly come, it will not stay. These actions also, for the more variety of the Doctrine, may be considered four manner of ways: First, In the greatest and smallest actions, aswell as in those of a middle kind. Greatest: It is he that c Dan. 4. 29. translateth Kingdoms, d Psal. 100LS. 40. job 1●. 20. poureth contempt upon Princes, is c Psal. 76. 13. terrible to the Rulers of the earth. f Esay 19 4. I (saith God) will deliver Egypt into the hands of a strong Lord. Nabuchadnezzar was seven years taking forth this Lesson. As g Dan. 4. 29. he walked in his Palace, and in the pride of his heart, said, Is not this that great Babylon which I have built, to be for the Royalty and ornament of my beauty, by the power of mine own strength? Whilst the word was yet in his mouth, a voice came from Heaven, saying, To thee it is told, O King Nabuchadnezzar, that thy Kingdom is gone from thee, and thou shalt be driven from men, to have thy dwelling with the Beasts of the field: there shall be given thee grass to eat, as unto Oxen, and seven times shall be made to pass over thee, till thou acknowledge the most High to bear rule over the Kingdoms of men, and that to whom he will, he giveth the same. He h Psal. 135. 7. sendeth Lightnings, Tempests and Thunders, i Psal. 113. 7. raiseth the poor out of the Dust, the needy out of the Dunghill, killeth k 1. Sam. 1. 6. and giveth life. In this account come also to be reckoned the changes and alterations which fall out in the World: whereof the Prophet saith, The right l Psal. 78. 11. hand of the most High, bringeth great changes. A m Psal. 107. 14 fruitful Land he turneth into saltness, for the sin of the Inhabitants thereof. He n Esay 10. 46. sendeth leanness upon the fat ones, maketh o Psal. 113. 9 the barren a glad Mother of Children, turneth p Psal. 114. 8. the Rock itself into a Pool, the Flint into a Fountain of Water. But there being a GOD that rules the World, it cannot with any reason be thought, that great things should be neglected of him. Let us therefore see how this Doctrine may be made good, not only in those Actions that are of a middle sort▪ but even in the smallest and of least respect, which Worldlings think that God regards not, nor look not after. It was a profane speech of me q 1. Kings 20. 23 Aramites, that God is the God of the Mountains, and not of the Valleys. Yes, our God is the God even of the Valleys also: he looketh unto great things, and neglecteth not the meanest. Can there be any thing of less account than a Sparrow, to light upon the ground, or a hair to fall from our head? yet r Mat. 10. 29. none of these is done without him. The s Pro. 16. 1. Wiseman also most divinely teacheth that the answer of the tongue is from JEHOVAH: that is, managed and ordered by him, that one cannot so much as wag his tongue without his direction, howsoever his heart be full of thoughts. David t Psal. 31. 16. also acknowledgeth, My times are in thy hand. He saith not, My whole time or course of life, but, times, in the Plural, to show, that every point and period of ones life, every turn and return dependeth upon God. Secondly, God's Providence is to be seen in the most casual things, which foolish men ascribe to Chance and Fortune: The u Pro. 16. 33. Lets (saith SALOMON) are cast into the lap, but the event is from JEHOVAH. So we are taught in Exodus, x Exod. 21. 13. that he whom men esteemed to be killed by missefortune, it is God that delivereth him into the others hands. Hither belongeth the Example of y 1. Kings 22. 34 AHAB slain by an Arrow that one shot in his simplicity, without any purpose to hit Ahab; whose death notwithstanding in that Battle being foretell by the Prophet, showeth, that there is nothing so casual in the eyes of men, which the secret hand of God doth not direct. What may seem more casual in the ordinary course of this life, than the sudden falling and rising of men, either in their estate or honour? But yet it is most true which z Pro. 22. 2. Solomon saith, that howsoever the rich and the poor meet together (one coming in another's stead) JEHOVAH maketh them both. And for the other, that of a Psal. 75. 78. David is always to be thought of: Promotion cometh neither from the East nor from the West, nor from the Desert, (whereupon judea bordereth North and South:) but God is judge, this man he throweth down, and the other he lifteth up. Thirdly, In the Actions not only of favour and kindness, without end or number, so noted by the Psalmist crying out, b Psal. 33. 5. etc. 119. 64. The Earth is full of the kindness of JEHOVAH. And, How c Psal. 104. 24. full is the Earth of thy Possessions! but further also, aswell of judgement and vengeance, as of chastisement and correction for the trial of his Children. Is d Amos 3. 6. there any evil in the City, which JEHOVAH worketh not? Out e Lam. 3. 37, 38 of the Mouth of the Highest, doth not every both good and evil thing proceed? I f Esay 45. 7. frame light, and create darkness, make peace, and create evil: I JEHOVAH do all these things. He that would see more of this, let him read Deuteronomie 28. where all the Curses are heaped together, which the Lord threatneth to send against wicked Sinners. So he threatneth, Deut. 3 2. g Deut. 32. 2●, 23, 24. A fire is kindled in my wrath, which shall burn to the lowest grave, and shall consume the Earth, and the increase thereof, and shall set on fire the foundations of the Mountains: I will spend my evils upon them, and consumemine Arrows in them, wasted with famine, and eaten up with burning coals, and a raging Pestilence: The teeth of Beasts will I also send, with the venom of Serpents that creep upon the dust. And in h Ezech. 14. 20 EZECHIEL he termeth the Sword, Famine, the Evil Beast, Pestilence, his four evil judgements, because they are sent from him. Example hereof: among many other, we have one most worthy of remembrance, judges 2. When i judges 2. 14. the Israelites left JEHOVAH, and served BAAL and ASHTEROTH, his wrath was kindled against Israel, so as he delivered them into the hands of spoilers, which spoiled them, and gave them unto their Enemies; whithersoever they went forth, the hand of JEHOVAH was against them, for evil, and he distressed them exceedingly. Infinite are the places of Scripture to this purpose. JEHOVAH k 2. Kings 8. 1. hath called for a Famine: Behold, l Esay 13. 17. I will raise up against them the Mede. Look m Abac. 1. 5, 6, 7 among the Gentiles, and behold; be amazed, and wonder: for a work I work in your days, which you will not believe, though it be told: for behold, I will raise up against them the Chaldeans, a bitter and a hasty Nation, fearful and terrible, from whom the judgement of this People, and their carrying away shall come. And n Verse 12. presently after, Thou, O JEHOVAH, hast set him for judgement (that is, for our chastisement and correction, as the words following make plain) and, thou, O Rock, hast founded him to correct. So the same o Abac. 1. 3. Prophet teacheth, that from him it is, that men prosper and flourish; when as it is ill with those that fear his Name. Why dost thou make me to see iniquity, and makest me to behold grief, and wasting, and desolation in my sight? Fourthly, In all sinful and wicked Actions, wherein he hath a stroke, not as a bare permitter, but as a powerful Agent and Worker, not only in the action, but in the fault itself, and sin of the Action, to govern it, and dispose of it to his glory, making singular use thereof: for his p job 12. 16. is he that erreth, and he that leadeth into error. So God saith, Exodus 21. I will harden PHARAO'S heart. And in q Ezech. 14. 9 EZECHIEL, When a Prophet is deceived, I JEHOVAH have deceived him. Thus r Deut. 2. 30. Moses telleth the people, SIHON, King of Hesbon, would not suffer us to pass thorough his borders: for JEHOVAH thy God had hardened his spirit, and made his heart obstinate, that he might give him into thy hands. Our s Mat. 6. 13. Saviour also hath taught us to pray, Lead us not into temptation. And john 12. 40. He hath blinded their eyes, and hardened their heart, lest they should see, etc. So Esay 29. 9, 10. They are drunk, but not with wine; they reel, but not with strong drink: for JEHOVAH hath poured upon you a spirit of slumber, and hath shut your eyes; the eyes of the prophets, and of the chief ox's the seers hath he covered: and in the t Reuel. 18. 7. Revelation, it is said of that most foul Apostasy, that God had put into their heart, with one consent to give their power to the Beast. Gen. 45. 8. joseph saith, It is not you that have sent me hither, but God himself. Acts 2. 23. Him you have taken by the fore-determined counsel and foreknowledge of God, and nailed upon the Cross. And u Acts 4. 28. again, HEROD and PONTIUS PILATE, with the Gentiles and people of Israel, assembled together to do whatsoever thy hand and thy counsel had fore-determined to be done. 2. Sam. 12. 11. Thus saith JEHOVAH, I will raise up evil against thee out of thine own house, and taking thy Wives before thine eyes, will give them to thy fellow, who shall lie with them before this Sun; although thou hast done it privily, yet will I do this thing openly before all Israel, and before this Sun. The contrary Doctrine of this, making God an idle beholder, or a naked permitter, without having any stroke in these sinful actions, for the ruling and disposing of them, taketh away from him almost the whole glory of the government of the World: for first, the Devils can do nothing else but sin: Therefore if God should have no stroke in wicked actions his Providence could not extend to them. Among men, the x Ephes. 2. 2. Reprobate always, and Gods Elect, till they be regenerate, are wholly led by the sway and swinge of Satan: yea, the Regenerate themselves, in how many things doth he carry them? as he did David, to Murder, and Adultery; Let to Incest; Noah to Drunkenness, etc. And the best of all their actions are stained with some corruption that is his, and cometh from him. But is not God hereby made the Author of sin? God forbidden. The Manichees indeed, when they knew not how otherwise to excuse him, plunged themselves into a foul and monstrous absurdity: for they made two beginnings of things; God, from whom all goodness cometh, and the Devil, from whom all evil, or (which is all one) two gods, a good and an evil god. This is a horrible and a fearful Blasphemy, and striketh at the very root of all Religion. But for avoiding all danger that may grow hereby, it is necessary, first, to know how and in what sense we say, that God hath a stroke in unrighteous and sinful actions; not because he instilleth or poureth into his Creatures a poison which before they had not; or inclineth them unto wickedness: (for that were indeed to make God the author of sin) but partly, in that he forsaketh and leaveth them to their own natural corruption, either by taking away the grace they had, or not bestowing new grace which they want, whereby they run headlong unto evil: partly, that he letteth Satan lose upon them, to be by him blinded and misled, because they have refused to be ruled and governed by God's Word and Spirit. To the former, those places are to be referred, where he is said to tempt or try them, as the Holy Ghost recordeth y 2. Chron. 32. 21 of EZECHIAS, that when he dealt with the King of Babylon's Ambassador, God forsook him, trying him what was in his heart. And Moses z Deut. 8. 2. in Deuteronomie, Remember all this way wherein JEHOVAH thy God hath led thee now forty years in the Desert, that he might afflict thee, in trying what was in thine heart, whether thou wouldst obey his Precepts or not. So afterwards a Deut. 29. 3. 4. he upbraideth the people, that notwithstanding these great trials, signs and wonders which jehovah had done for them, Yet he had not given them a mind to know, eyes to see, and ears to hear: wherein we may not think God unjust, who is indebted to none: For who b Rom. 11. 35. gave unto him first, and he shall be recompensed? And who, according to his own free pleasure, bestoweth the measure of his graces how and where he will. I c Rom. 9 15. will have mercy, upon whom I will have mercy. And is d Mat. 20. 15. it not lawful for me to do what I will with mine own? Of the latter we have an Example, 1. Kin. 22, 23. JEHOVAH hath sent a lying spirit into the mouth of all thy Prophets. And the 1. Sam. 16. 15, 16. An evil spirit from JEHOVAH vexed SAUL. And that nothing herein falleth from the holiness and justice of the Lord; as all men not forsaken of common sense, do easily discern (for else, as the e Rom. 3. 6. Apostle reasoneth, how should God judge the World?) So the Holy Ghost in many places teacheth very plainly; for when the f Hosh. 13 9: Prophet cryeth out, Thy destruction is from thyself, O Israel: doth it not follow of necessity, that the cause also of destruction, which is sin, is wholly from ourselves, and that GOD hath no part in it? Which g james 1. 13. james more plainly uttereth, Let no man, when he is tempted, say, I am tempted of God: for God cannot be tempted of evil, neither tempteth he any man. And 1. john 2. h 1. john 2. 15. Whatsoever is in the World, as the lust of the flesh, and the lust of the eyes, and the pride of life, is not from the Father, but is from the World. For this cause sin is called. The i 1. john 3. 8. he that committeth sin, is of the Devil, for the Devil sinneth from the beginning. For this cause was the Son of God manifested, that he might destroy the work of the Devil. work of the Devil. And our Saviour Christ saith, When k john 8. 44. he speaketh a lie, he speaketh of his own. The sin therefore of the Action, is wholly to be ascribed to the depraved nature and corruption of men, wherein God is no way to be blamed, l Eccles. 7. 29. Who made all righteous, but they have sought many inventions to themselves. To illustrate this by one or two Similitudes; He that spurreth a lame Horse, is the cause of his stirring, but not of his halting. The Sun that shineth upon a filthy carcase, maketh the savour, yet it is no cause of any stench: for out of sweet Flowers it bringeth a pleasant odour. Such is the work of God in the actions of wicked men. And the better to apprehend how God in all this remaineth without any touch of sin, we must consider that sin hath always three things going with it, whereof it is impossible that any one should fall upon God. First, To be subject to a Law: For m Rom. 5. 13. where no law is, there is no transgression. And the n 1. john 3. 4. Apostle defineth sin to be a breach of the Law. Now God, who made his Laws for others, is not himself to be tied to them. Secondly, Impurity and corruption, a thing most contrary to the nature of God, who is not only holy and pure, but holiness and purity itself, and so fare off from being evil, that he o james 1. 13. cannot be tempted of it. Thirdly, An evil and a wicked end. Whereas GOD evermore seeketh his own glory, which is absolutely good, and the chief Good of all. Therefore beside that the will of God is the Rule of all goodness, the difference in these sinful actions between that he worketh, and the work of wicked men, lieth plain, aswell in the cause that moveth him, as in the end he setteth before him: and in the manner of doing all which, though they be in respect of wicked men unjust and sinful, yet as they proceed from God, they are most just and holy; for first, by reason of this diversity of the causes moving, and of the diverse ends which these two Agents, God and wicked men, set before them, it falleth out, that the selfsame Action, which, in respect of the corruption of wicked men, becometh unto them sinful and damnable, is as in regard of God most holy and righteous, being led thereto for most gracious and just respects; either to set forth the riches of his justice or Mercy, or for the chastisement and trial of his Children, or for some other cause, as he seethe good: which ends the wicked never set before them, but all the contrary; what more blessed or glorious work, and of greater love to us was there ever, or can possibly be, than the reconciling of the World by the death of his Son? And what more just, in respect of God, then to inflict all these punishments upon him, who was our surety, and took upon him the sins of all the Elect, to satisfy for them by his sufferings? Whereof so holy and good it was, as coming from God, both in respect of the causes, ends, matter, and manner of doing, yet justly doth the Holy p Acts 2. 23. Ghost call them wicked hands, by whom he was nailed to the Cross. And worthily did judas receive strangling q Acts 1. 16. 17. and the shedding forth of his bowels, as the reward of his iniquity, for being guide to those that apprehended jesus. They doing it to a wicked end, & after a sinful manner, not as an act of justice, but of Treason and Rebellion against God, out of the maliciousness of their corrupt natures. And that which is said of this, may by the judicious Reader be easily fitted, and applied to the Examples following. So it was a singular work of mercy, to send joseph into the Land of Egypt, to be a Father to his Father's house, at that time the only visible Church of God, to provide r Gen. 45. 5. ●. things for their sustenance, to keep them alive, by a mighty deliverance: So did s Gen. 50. 20. God think it for good, to preserve alive a number of People: yet this is no excuse to the Brethren of joseph, who t Gen. 50. 20. thought it for ill against him, moved thereto through extreme u Gen. 37. 4, 5. hatred and x Gen 37. 11. Acts 7. 9 envy. The Lord, in so many crosses and afflictions as he layeth upon his Church, hath a gracious end, y Esay 27. 10. moderately to correct them, and in measure; not for their hurt, but z Deut. 8. 16. that he may do good unto them in the end. But a Zach. 1. 15. with an exceeding wrath, saith he, am I wroth against those Nations, who when I am angry but a little, help forwards unto evil, (that is) aggravate the affliction of his people with all their might and main, doing it with a revenging mind, b Ezech. 25. 12. 15. & 25. 3. vaunting of the desolation of God's People, and only setting before their eyes ruin and destruction. As notably is set forth in that proud King of Assyria, Esay 10. 5. 6, 7. We to Ashur, the rod of my wrath: although my Staff of indignation be in their hand, and sending him against an hypocrite Nation, I give him commandment against the people with whom I am wroth, that he might take the prey, and spoil the spoil, and make him to be trodden down as the clay of the streets. But he doth not so imagine, neither doth his heart think so, but to destroy after his own mind, etc. to cut off not a few Na 〈…〉. And the like doth the same c Esay 47. 6, 7. Prophet, in the person of God, upbraid unto the Babylonians; I was wroth with my People, I profaned mine Inheritance, and gave it into thine hand; thou show'dst no mercy unto them: against the old thou madest thy yoke exceeding heavy, etc. saidst, For ever I shall be a Lady: thou didst never mind these things, thou remembredst not the end of it. Secondly, these evil actions, as in regard of the work of God, are holy and righteous: for that which is a point of justice and moral good, he thereby punisheth former sins, and one wickedness with another, delivering them up, like a righteous judge, to the lust and corruptions of their own heart; and to Satan's power, as to the Sergeants and Executioners of his wrath; that so they should be tempted and led into new sins, for the punishment of their old, and by both may aggravate their condemnation. This is it which he himself saith, Psal. 81. 13. Because my People hearkened not to my voice, nor Israel would none of me, therefore dismissed I them to the fancy of their own heart, to walk after their own counsel. And the Apostle to the d Rom. 1. 24, 25 26, 27, 28, 29. Romans, Therefore God delivered them up unto the lusts of their hearts, unto uncleanness, to defile their bodies among themselves, as those which changed the Truth of God into a lie, and worshipped and served the Creature, neglecting the Creator. For this cause God delivered them unto unclean affections: for their women changed the natural use into that which is contrary to Nature. Likewise also the male, leaving the natural use of the woman, burned in their lust one towards another, Males with Males committing filthiness, and receiving in themselves the recompense which was meet for their error. And as they regarded not to acknowledge God, so God delivered them up unto a mind void of all judgement, to do the things that were not seemly, filled with all Unrighteousness, Malice, Whoredom, etc. Again, 2. Thess. 2. 11, 12. For this cause (because they embraced not the love of the Truth) God will send unto them effectual errors, that they should believe lies, that all might be condemned which believe not the Truth, but take pleasure in unrighteousness. So doth the Lord our God in his most just and provident dispensation e Ezech. 3. 21. set a stumbling block before them for their ruin, turning their iniquity upon themselves, and f Psal. 94. 23. cutting them off through their own wickedness. These things considered, it will appear, that howsoever we say with the Scriptures, that God powerfully worketh in a sinful action, in such sense as before was showed; yet that nothing impeacheth the purity and uncorruption of his most holy Nature, neither doth the least stain or speck of uncleanness cleave unto him: nay, his wonderful Goodness and Wisdom come herein to be admired, who both worketh good things by evil instruments, and maketh sin itself to serve unto his glory: So that albeit sin be evil of itself, yet that there should be sin, it becometh exceeding good: Not that we reject the term of suffering or permission, which it pleaseth the Holy Ghost himself to use, as Rom. 9 22, 23. For what if God willing to declare his wrath, and to make his Power known, hath suffered with much long suffering the vessels of wrath, and also to make known the riches of his glory upon the vessels of mercies? And in the g Acts 14. 16. Acts, In former Ages God suffered all Nations to walk in their own ways: But so he is also said to permit that which is good. And this will we do, if God permit, saith the Apostle to the Hebrews. Chap. 6. 3. The next thing to be considered Stoics which imagine an absolute necessity of things in Nature, and tie God to the second causes. in this Doctrine of Providence, is the free dispensation of Almighty God, who dealeth herein, as a sovereign Monarch, by his own absolute will and pleasure, without any the least compulsion or necessity: h Psal. 135. 6. Whatsoever pleaseth JEHOVAH, he doth in Heaven and in the Earth, in the Sea and in all Deeps. Our i Psal. 115. 3. God is in Heaven, he doth whatsoever he pleaseth. Therefore he is not tied to the second causes, nor enforced by any foreign power, but always and in all things dealeth, according to his own good pleasure, how and which way he will; by means, without means, adnulling and making voide the means, and lastly, contrary and against all means: of all which we have many and plentiful testimonies in the Scripture. Of the means, 2. Kings 14. 27. He saved them by the hands of JEROBOAM the son of JOASH. judges 2. 16. He raised them up judges, which saved them out of the hands of their spoilers; And in a thousand other places. Therefore the counsels of God, and the inferior or second causes stand well together, and cross not one another: but to neglect (how much more to despise the same?) when God giveth thee opportunity, is not to rest upon his Providence, but to tempt or mistrust his Goodness. He provideth the means for thee, to the end thou mayest be safe; thou, in contemning of it, castest thyself away: his love and kindness cometh to be admired, thy folly and negligence is justly to be condemned. Paul k Acts 27. 22. compared with the Verse 31. did not so in the danger of his ship wrack, when being assured of the issue, that there should be no loss of any of their lives; yet telleth them plainly, Except these remain in the Ship, ye cannot be safe. MOSES had good experience of the gracious conduct of God himself, the perfect jethro of their Voyage, Who by his Spirit, l Esay 63. 14. and the m Esay 63. 9 Angel of his presence, led them gently, as a Beast down a steep Valley, in n Exod. 13. 21. a Pillar of a Cloud by day, and in a Pillar of Fire by night: By o Numb. 9 18. the note and mark whereof they took their journeys, and by the note and mark whereof they made their stands, his p Numb. 10. 33 Ark, as a Harbinger, going before, to find a place of rest for them; yet how earnest that holy man of God is with his Father-in-law, who knew all the turns and windings of the vast and huge Wilderness, to be a Guide to conduct them in the way! Leave q Numb. 10. 31 us not (saith he) I beseech thee, seeing thou knowest our camping Places in the Desert, and thou shalt be as eyes unto us. The Physician is to be honoured for necessary uses: and the Lawyer to be retained for the pleading of men's Causes. Who would not condemn a son, that in his father's extremity lying sick unto the death, should, under pretence of God's Providence, destitute him of convenient comforts for the succour of his life? And r Acts 5. 38, 39 gamaliel's sound and grave advice of letting the Apostles alone, because if that counsel or work were from men, it would come to nothing; but if from God, it could not be dissolved, meant to repress Riots and disordered tumults, if it be applied to the Magistrates lawful drawing of the Sword, for preventing of mischievous plots and purposes, would prove very impious and foolish Logic: for it is no argument that either men's labours and industries should be needless, or counsel and deliberation of future things frivolous, if all be decreed of God. The contrary whereof is rather true: for therefore he giveth unto us the good things of this life, wealth, credit and authority, judgement to foresee dangers, and wisdom to prevent them, reason whereby to gather what may be for our profit, by considering of things past, comparing of things present, and guessing at things to come; that all might be as means to serve his secret Providence. It was a worthy Message which Mordecai s Ester 4. 14. sent unto Q. Hester, Who knoweth whether for such a time as this, thou art come unto the Kingdom? And t Pro. 22. 2. SALOMON in his wisdom saith, The Wiseman forseeth the evil, and hideth himself, but fools pass on and are punished. Again, that it may the better appear how these two, the Counsels of God, and men's consultations (as the means that he hath sanctified) are nothing at all repugnant; in u Pro. 16. 9 another place he maketh them draw together: A man's heart adviseth his way, and JEHOVAH establisheth his peace. But here we must take heed of another extreme: That in presumption of ourselves, and of the means, we x Abac. 1. 16. sacrifice not to our own Net, arrogating the praise and glory of the Action, which God always reserveth unto himself. Sharply doth the Lord (by his Prophet reprove the proud King of Ashur in this behalf, and check his insolent and vain brags, as if his own arm had gotten him the victory. But y Esay 10. 12. when the Lord hath accomplished all his works upon Mount Zion and jerusalem, I will visit the fruit of the heart of the proud King of Ashur, and his glorious and proud looks, because he said, By the power of mine own hand have I done it: because I am wise, therefore I have removed the borders of the People, and have spoilt their treasures, and have pulled down the inhabitants like a valiant man, and mine hand hath found out as a nest, the riches of the People, and as one that gathereth Eggs that are left, so have I gathered all the Earth, and there was none to move the wing, or to open the mouth, or to chirp. Shall the Axe boast himself against him that heweth therewith? etc. In z Esay 31. 1. another place he denounceth a woe to them that go down into Egypt for help, and lean upon Horses, which trust in Chariots, because they be many, and in Horsemen, because they be multiplied, and look not to the holy one of Israel, nor seek after JEHOVAH. AS A also a religious and godly Prince, is a 2. King. 16. 12 taxed, that in his sickness he sought not after JEHOVAH, but cleaved unto Physicians. God verily is to have the praise, whatsoever means he worketh by. But when he useth vile, base and abject means, which upon the matter is no means at all; when he chooseth b 1. Cor. 1. 27, 28 the foolish things of the World, to shame the wise, and the weak things of the World, to shame the strong, and the base things of the World, and things of none account, and which are not (to speak of, in men's opinions) to adnull the things that are, then doth his glory more appear. So he said c judge 7. 2. to Gideon, coming at the first with a great Army to fight against the Midianites, This people that are with thee, are too many for me to deliver the Midianites into their hands: Lest Israel take to himself glory over me, saying, Mine hand hath brought me salvation. Anon, d Verse 7. when of all that number a few men were left, he telleth him, By these three hundred men will I save you, and deliver the Midianites into thy hands. By this persuasion e 1. Sam. 14. 7. jonathan prevailed with his Armour-bearer, when they two were set upon a whole Garrison of the Philistims. There is no let unto JEHOVAH, but that he may save with many, or with few. A proof whereof is evident to be seen, 2. Chron. 24. 24. where notwithstanding the Army of ARAM came against JOASH, with a few men, yet JEHOVAH delivered into their hands an exceeding great Army, because they had forsaken JEHOVAH the God of their fathers. That of f Amos 5. 9 Amos is very memorable, He refresheth the distressed against the strong, that distress itself should be able to scale a Fort; that is, men so wonderfully spent and wasted, as if weakness and calamity were to be seen in their faces. And g jer. 37. 10. jeremy biddeth the jews not to deceive themselves, as if all were well, because the Chaldeans did a little give back; For though you should smite (saith he) all the host of the Chaldeans that fought against you, so as there were left among them but men thrust thorough, yet should they rise up every man in his Tent, and burn the City with fire. As to the same Chaldeans afterwards h jer. 50. 45. he threatneth, that the very lest of the flock shall tear them in pieces. And as he himself is able to work by slender means, so he disappointeth the great and mighty means, bloweth upon it, and maketh it unprofitable. Is it not (saith the Prophet i Abac. 2. 13. ABACUCK) from JEHOVAH of Hosts, that the People labour in the fire, and the Nations weary themselves for nothing? And k Ps. 33. 15, 16 David himself a King) A King is not saved by the multitude of strength. The mighty man is not delivered by the multitude of power. A Horse is a vain thing to save, and cannot deliver by the multitude of his strength. After whom Solomon l Prou. 21. 31. his son, a worthy graft of so noble a Stock, heir of his father's Virtue, aswell as of his Crown, led by the same Spirit, speaketh in like sort, The Horse is prepared against the day of battle, but salvation cometh from JEHOVAH. Take for Example the m Psal. 78. 9▪ 10 children of EPHRAIM, (valiant and renowned Archers) turning their back in the day of battle, because they kept not the covenant of God, but refused to walk in his Law. n Eccles. 9 13. SALOMON by his own experience confirmeth this; I have seen, that not always the swift getteth the course, nor the strong prevail in war, etc. This is that judgement which threatneth o Levit. 26. 26. in the Law, I will break the staff of bread, by taking from it all power and virtue of nourishment, that in the midst of abundance, they shall even dye for famine. And in the Prophet p Hosh. 4. 10. HOSEA, Though they eat, yet they shall not be filled: though they commit fornication, yet they shall not be multiplied. Over and beside all this, to have it yet more manifest, that the whole virtue is to be looked for from him, he dealeth sometimes utterly without all means, even in famine q Psal. 33. 17. itself preserving his alive. So Moses r Deut. 8. 3. telleth the people, that God in their hunger fed them with Manna, which they nor their Ancestors never knew: to make known unto them, that man liveth not by bread only, but by every thing that proceedeth out of the month of JEHOVAH: that is, which God by his Commandments giveth power unto to nourish. And s Esay 38. 16. EZECHIAS in his Prayer acknowledgeth no less: O Lord, by these things (which thou speakest and dost) men do live, yea, in every one of these consisteth the life of my spirit: by these thou makest me whole, and keepest me alive: noting the miraculous deliverance from his sickness, only by the word that proceeded out of the mouth of the Lord. Hence ariseth that most glorious rejoicing of Faith, resting upon the Covenant and favour of God, in the midst of the want of all worldly helps. t Aba. 13. 17, 18 Though the Fig tree should not bud, nor no increase be in the Vines, the work of the Olive lie, and none of the fields bring forth meat, the enemy cut away the flock from the Fold, and no herd be of the Bullocks: yet I will rejoice in JEHOVAH, and joy in the God of my salvation. Agreeable whereunto is that of the u Psal. 20. 8. Psalmist, These remember Horses; and they Chariots: but we will remember the Name of JEHOVAH our God. Lastly, hither do belong his glorious and magnificent works, done (as we say) against the hair, and contrary to all means, yea, to the very course of nature, that all men may know, that nature is nothing else but that order which God hath set in things, and which he altereth and changeth at his pleasure. x 2. Kings 20. 1 Ezechias sickness, by course of nature, was incurable: for it is noted to have been deadly: and the Prophet told him, as from the Lord, Thou canst not live. But his power over-mastred the strength of the disease. He removeth y job 9 5, 6. Mountains, so as men cannot discern so much as a step of them, when he overturneth them in his wrath: he shaketh the earth out of her place, that the very Pillars thereof tremble. z Esay 50. 2. At his rebuke he drieth up the Sea, and maketh the floods a Desert; even then when they are in their prime: As he did to a Iosh. 3. 15. 16. jordan in the full Springtide, when his course was to overflow all the Banks. The Earth how ponderous an Element it is, how gross and heavy! yet, as if it were lighter than lightness itself, and not so much as the weight of a Feather, b job 26. 7. he stretcheth it upon emptiness, and hangeth it upon nothing. Waters, which naturally seek downwards, and the raging of the Sea, his mighty word so bridleth, that though it be fare higher than the Earth, it cannot overflow it; c job 38. 10. 11 only because he hath set his decree as a bar, and a double gate against it, saying, Hither shalt thou come, and no further, and here shall the shore set itself against the pride of thy waves. How doth the Prophet d Psal. 19 6. admire the excellency of the Sun, which cometh forth as a Giant to run his course! yet at his commandment it hath stood e Iosh. 10. 13. still; yea, (which is a wonder for to speak) at the request of a mortal man he hath made it go f 2. Kings 20. 10, 11. backwards. What more natural than fire to burn, which he notwithstanding, as the Lord of nature, hath so changed, that in a hot g Dan. 3. burning Furnace heated seven times, not so much as a hair of his Servant's head was touched, nor a thread of their Garments singed, when at the selfsame time the vehemency of the heat consumed the bodies of those that came to throw them in? Of this sort are all his wonderful Miracles and miraculous deliverances of his Church and Children; for whose sake he parted h Exod. 14. 21. Psal. 136. 13. the Sea into heaps, that his people went over as upon dry ground, brought waters i Exod. 17. 6. out of the Rock, reigned k Exod. 16. 36. Psal. 78. 24, 25. meat from Heaven to feed them in the Wilderness, by the space of forty years together, etc. With this absolute freewill and pleasure of GOD, is coupled (which is the third Doctrine of the Providence) the inevitable necessity of the execution of his counsels; as also the Prophet joineth them together, Psal. 115. 3. Whatsoever pleaseth JEHOVAH, he doth. And l Ephas. 1. 11. PAUL: He worketh all things after the counsel of his will. Inquire, saith ESAY, m Esay 34. 16. in the Book of JEHOVAH, and read: one of these things shall not fail, they shall not miss one another: and in n Ezech. 36. 3, 6 EZECHIEL, I JEHOVAH speak and do it. Again, o Ezech. 12. 25 I will speak whatsoever word I mean to speak, and it shall be done. When I work (as it is in the Prophet p Esay 43. 13. ESAY) who shall turn it away? Whereunto serveth that memorable sentence, wherewith the same Prophet shutteth up his burden against the Babylonians, to procure credit to all that he had spoken; q Esay 14. 27. For JEHOVAH of Hosts determining, who can make it of none effect? and his hand stretched out, who can turn away? Many and excellent are the speeches to this purpose throughout the holy Scriptures, especially in job and in the Psalms: Fear r Psal. 33. 8. before him; for he saith, and it is; he commandeth, and it stands. JEHOVAH maketh voide the counsels of the Nations; he breaketh the thoughts of the People: but the counsel of JEHOVAH standeth for ever; the thoughts of his heart from generation to generation: when s job 34. 29. he quieteth, who shall trouble? when he hideth his face, who shall look upon him? that is, resisteth him? Lo (saith job, in t job 12. 14. another place) he doth so throw down, that it is built no more; he so shutteth up about a man, that it is not opened. Yea, Balam himself was forced to utter as much, Numb. 23. 19 Hath he said, and shall he not do it? Therefore u Luke 1. 37. the Angel saith, With God nothing is impossible. And x Rom. 9 19 the Apostle cryeth out, Who hath resisted his will? This is the reason why the Decrees of God are compared to y Zach. 6. 1. Mountains of brass, for the firm & unresistable effects they bring with them: For this cause he is furnished with all means and power to effect his counsels: he is called The Lord of Hosts, and hath all the Host of Heaven and Earth at his command. I saw, saith MICA, z 1. King. 22. 19 JEHOVAH sitting upon his Throne, and all the Host of Heaven standing before him at his right hand and at his left. First, are the holy Angels Colonels and principal Commanders in this Army, whom he employeth and sendeth forth, as a Master doth his servants, to go upon his errand, and to perform all that he inioyneth them, Daniel 10. 11, 12. The Angel telleth the Prophet, that he was sent unto him; because his words were heard before God. And in Luke: a Luke 1. 19 that he was sent unto Zacharie, to utter unto him the glad tidings of his Son. So it is anon b Luke 1. 26. added, In the sixth Month, was the Angel GABRIEL sent of God, to a City of Galilee, named Nazaret, to the blessed Virgin there. Therefore they are called Angels, that is to say, Messengers, and are said to c Dan. 7. 10. minister unto him. This dispensation of God, by the hand of his holy Angels, serveth aswel for the execution of his justice, as for the declaration of his Mercies. These he sendeth forth, to bring his plagues and punishments both upon whole Countries & Cities, and upon particular persons. So 1. Chron. 25. 15. God sent an Angel to jerusalem to destroy it, Gen. 19 13. Two Angels were sent to destroy Sodom and Gomorah, 2. Sam. 24 16, 17. An Angel smote the people of Israel with a plague, whereof died threescore and ten thousand men. And the Prophet prayeth in the d Psal. 35. 5, 6. Psalm, Let them be as the chaff before the wind, and the Angel of JEHOVAH pursue them. These he sendeth forth to be Ministers of his love and favour in the comforts of this life, both to the good and bad, as it is recorded in the Gospel, e john 5. 4. that an Angel of the Lord came down at a set time, and stirred in the water, and whosoever first went in after the stirring of the water, was made whole, what disease soever held him. Secondly, Not only he beareth up his Mace in Heaven, but he carrieth it also in Hell: for even the Devils themselves, struggle they never so much, are forced to be subject to him, and to run at his commandment. When the sons of God (the elect Angels) came to present themselves before JEHOVAH, Satan also came amongst them, as it is in the Book of f job 1. 6. & 2. 1 job. And g 1. Kings 22. 18, 19, 20. in another place, when he came to set upon his Throne, the unclean spirits, will they, nill they, made up a part of the Host of Heaven, and were fain to offer their service to him. Thirdly, he hath the hearts of all men in his hands, sitting at the stern, and turning them hither and thither, whither-soever he will, as the Waterman doth his Wherrie: As in the person of the King himself, whose affections, of all other, are most wavering and uncertain: like unto the Rivers of waters, when they are tossed with contrary winds, as h Prou. 21. 1. Solomon giveth us to understand. And in another i Prou. 29. 26. place, Many seek the face of the Ruler, but the judgement of every one cometh from JEHOVAH, bowing and bending the Ruler's heart, which way it pleaseth him. He giveth favour in the eyes of men, as he did to k Exod. 3. 21. 22 the Israelites in the sight of the Egyptians. And l Prou. 16. 7. when JEHOVAH delighteth in the ways of a man, he maketh (saith SALOMON) his very enemies to be at peace with him. Again, at his pleasure he taketh favour away, maketh Rents and Breaches, Discords and Divisions; as he did between m Iudg ●. 2, 3. Abimelech and the men of Shechem. He n Esay 20. 14. ●. Cor. 1. 19 destroyeth the wisdom of the wise, and the understanding of the prudent, that their counsel is not able to do any thing. Therefore DAVID o 2. Sam. 15. 31 prayed, O JEHOVAH, turn the counsel of ACHITOPHEL into folly. And ESAY p Esay 19 11. 13 scorneth the great Counsellors of the King of Egypt: Verily the Princes of Tsoan are Fools, the wise Counsellors of PHARAOH, their counsel is made brutish. The Princes of Tsoan are become foolish. The Princes of Noph are deceived, and have seduced Egypt unto the corner of the Tribes thereof, JEHOVAH pouring into the midst of it a spirit of crookedness, etc. And this is it which q job 12. 17. 19, 23. JOB saith, He driveth Counsellors into madness, and maketh judges Fools: here moveth the tongue from the eloquent, and taketh away the understanding of the Elders; he removeth the hearts of the Rulers of the People of the Land, etc. And of this sort is his infatuating of men, that they shall not hearken to wise advice. So it is in the Book r 2. Sam. 17. 14. of SAMVEL, JEHOVAH had decreed to make void the counsel of ACHITOPHEL, which had been better (then that which Cushai gave) to the end that God might bring evil upon ABSALON. And of the sons of Eli it is recorded, s 1. Sam. 2. 25. that they hearkened not to the voice of their father (with great gravity reproving them of their sins) for God was pleased to kill them. Again, he taketh heart & courage from the strong, that when they come to fight, they should not find their hands. So it is in t job 12. 20. JOB: He weakeneth the strong Loin. And of the Egyptians Esay u Esay 19 3. prophesieth, Their spirit shall be spent in the midst of them, being quite out of heart. Thus and diversely beside God doth work, disposing so of every thing, as best may serve to work & effect his counsels. In one or two Examples all this may be very manifest; God had determined to advance joseph above his Brethren, and to make him the father of his father's house. See how he maketh all things to concur hereunto: He useth first his own brethren's malice, after long consolation of taking away his life: in the end, to resolve to sell him into Egypt. Being there, he openeth him a way into Potiphers house, a chief Ruler about the King: through whose wives inordinate lust and forged complaint, he is unjustly thrown into Chains, and in Prison findeth favour with his Keeper, committing into his hands the charge of all the Prisoners. The same time God brought into that place two of the King's chief Officers, his Butler and his Baker, for their offences committed, thither. By their Dreams, his knowledge and skill in the interpreting of hidden things cometh to be known. After which, God himself showeth to the King a Famine that was to come; but in a Dream dark and obscure, which only joseph was able to expound. By this means the Butler calling him to remembrance, when now he seemed utterly to be forgotten, he is sent for, and presented to the King: And by the wisdom which God had given him, declaring the Dream, and advising the best means in policy to prevent it, is made Ruler over the whole Land. The Famine increasing, his Brethren first are driven into Egypt, and there unwittingly do him homage. After, his whole father's house came to be fed by him; and so fulfil that which the Lord had purposed. See how he maketh these things one to hang upon another, that in the midst of the most contingent Actions, his counsels should yet have a necessary effect. Take another Example out of the Book of Ester, of the confounding of proud Haman, the enemy of the jews, and defeating of his cruel and wicked purposes against the Church, by the Divorce of Vashti the Queen. God maketh a way for the lifting up of ESTER (not known to be a jew) into her room. Mordecai he governeth, to be present when the Kings two Courtiers conspired against him; which by ester's means was signified to the King, they executed, and a perpetual record made of all this in the memorial of those times. When Haman had obtained an inviolable Edict (as were the Decrees of the Medes and Persians, never to be revoked) for the rooting out of the jews, and to begin with, had prepared a Gallows of fifty Cubits high, to hang up Mordecai a chief and a principal man among them; the very night before this mischievous plot should have been executed, God kept the King's eyes restless, that all sleep departed from him, and calling for the Chronicles, Gods secret Providence directed him to the place where Mordecaies fact was registered. Thereupon willing to do him honour, he commandeth Haman that came at the same instant, with a mind to hang up Mordecai, to be the man to do him service. By that means God abated haman's pride, disappointed his cruel practices, and finally giving Ester favour in the King's sight, made her suit more gracious, so as not only Haman took seisin of the Gallows, which Mordecai should have been hanged upon; but her own and her people's life were given unto her at her request, and that, with liberty to exercise dominion upon their Enemies which would have tyrannised over them. Mordecai, or whosoever was the Writer of that Story, penning it (as we may conjecture) not only for the Church, but as a Monument to be laid up among the Records and Yeere-bookes of the Persians, who would never have abidden so religious an observation of the Providence of God, as the course of that action worthily required, doth not in words much insist upon it, (as for the same cause it may be thought that he forbeareth so much as to mention the Name of God in all that Book): But for the thing itself, there is no doubt, he giveth particularly and most notably to be observed the hand of God in every circumstance. But how evident is all this to be seen in the Birth of our Saviour Christ, who, as the Prophet, many an hundred year before, had prophesied, was to be borne at Bethlem the City of David? This how wonderfully God brought about, it is a marvel to behold Marie his Mother, as it seemeth, forgetting, and not so much as once thinking of it, when the Holy Ghost had over-shaddowed her, that she conceived and was with child, she yet dwelled at Nazareth a City of Galilee, fare from the Town of Bethlem; there she continued, and there, as by the Story we may gather, she meant to be delivered. Her time drawing near that she was even ready to lie down, there cometh an Edict from the Emperor Augustus (minding only his own glory, and the increase of his Treasures) that all the World should be taxed, every one in their own City: so as Mary being of the House and Lineage of David, was enforced against her will to repair unto Bethlehem, there to be taxed with her kindred, intending nothing less than that which fell out afterwards; for it is expressly noted, that she went with another mind, to obey the Edict of Caesar: but contrary to her purpose, God fulfilled his, by leading her, as it were blindfold, to the place where Christ should be borne. And so His counsel took effect, where all counsel of man did fail. As for those places which seem to cross this Doctrine of God's free and absolute working, and to carry a show, as if he were sometimes hindered of his Creatures from doing his own will: as, I will x Ezech. 33. 11 not the death of a sinner; and, How y Mat. 23. 37 oft would I have gathered you together, and you would not? The z Luke 7. 30. Pharises and Lawyers made void the counsel of God towards them, etc. They only teach what God is pleased with, and whereunto he inviteth and calleth all men, not what he purposeth to work in every one by his grace and holy Spirit. Fourthly, The brute beasts and unreasonable Creatures serve to do his pleasure: he stoppeth the mouth of the a Dan 16. 23. Lions, when the prey is in their teeth, maketh the silly and weak Grasshoppers to be a strong b joel 1. 6. Nation, a mighty c joel 2 2. people, and as a huge d joel 2. 25. Army, when they come to perform his judgements. Fiftly, Heaven and Earth, the Sea and all that therein is, are at his beck; the e Abac. 3. 10. 11 Winds, the Showers, the Storms, Fire and Hail, Ice and Snow are as his Arrows, to scatter and consume his foes: yea, Hell and destruction are naked in his sight, and give up their dead, when he calleth for them. But albeit whatsoever God willeth must most certainly and necessarily come to pass, because he willeth it, yet that taketh not away the freedom of will in the reasonable Creature, nor the nature and property of the second causes, but only bends them to run that way that he hath fore-determined; they, notwithstanding this necessity, not being compelled to do that which God determineth, but freely willing that which is done by them: So that if we refer the action to GOD'S will, which is the supreme cause of all, it may be said necessary; if to man's will, it may be said contingent and voluntary. And thereupon effects and events of things are termed such as the second causes are necessary: If they be necessary, contingent; if they be contingent, voluntary; if the second causes be voluntary, although in respect of God's Decree all be necessary. When Nabuchadnezzar King of Babel stood in f Ezech. 21. 19 20, 21, 22. the head or mother of ways, where one way parting into two made him doubtful which to take, either that unto jerusalem, or the other that led unto Rabath, a City of the Ammonites, it was a more uncertain and contingent matter whether he would come against jerusalem or not: for whithersoever the divination did conduct him, thither was he bend: and what more uncertain than divinations? The vanity whereof Philosophers themselves have worthily derided. But for all that, it could not be otherwise chosen, but that he should take the way that led unto jerusalem, to come, and to besiege it, the Lord having so ordained and fore-spoken by his Prophet. Our Saviour Christ, according to his Father's will, died necessarily, as g Acts 13. 3. Paul disputeth to the jews, That it was of necessity for him to suffer, and to rise from the dead. And he himself: O ye h Luke 24. 26. fools and slow of heart, was it not of necessity that Christ should suffer these things, and enter into his glory? Yet he died willingly: for so he professeth, i john 10. 18. No man taketh my life from me, but I lay it down of myself: And in his k Mat. 26. 39 Prayer to his Father, he resigneth it wholly to his good will and pleasure. Therefore as the free and cheerful obedience of God's Children, so renowned l Psal. 110. 3. & elsewhere. in the Scripture, receiveth no blemish or disgrace, because whatsoever they do, was necessary to be done in respect of his Decree, no more can the wicked fetch from hence any excuse or pretence for their wickedness, to say, I have done nothing but that which God hath appointed: and who can resist his will? For first, God doth not at all will sinne, as it is sin: for this is contrary to his most pure and just nature: nor doth decree, that wicked actions shall be done in respect of their wickedness and maliciousness; in which sense only they are evil: but as there is some good in the action, which is not at all intended or thought upon by him that doth it. And secondly, although in regard of God's counsel, it be necessary that those actions which are wicked and sinful, should come to pass, yet in thee the sin is voluntary, and he disposeth of that most justly which thou committest wretchedly, not serving his providence, but thine own vile affections: for though thou willest and dost the things that God hath decreed, to make a holy use of, and would have in some respect done, yet thy will is not carried with an intent of obedience to his will. It m 1. Kings 12. 15, 24. was from God, that the Kingdom of Israel was rend in sunder, and ten of the Tribes given to another, for the just punishment of salomon's sin: but the sin aswell of foolish n 1. King. 12. 14 Rehoboam came between, following the rash and headdie advice of children, and rejecting the sage & grave advice of the wise Counsellors of his Father; as of the people o 1. King. 12. 20 themselves that set up jeroboam, with a rebellious mind against the house of David. In which respect God p Hoshea 8. 4. renounceth to have any part in this their Action. They set up Kings, but not from me, they make Princes which I know not. Lastly, all that hitherto hath been spoken concerning this whole government and dispensation is the peculiar praise of God, which he imparts not to any Creature: For he q Esay 42. 8. giveth not his glory to another. Therefore the jews, r john 5. 17. 18. when our Saviour Christ said, My Father worketh hitherto, and I work; did rightly conclude thereupon, that he made himself equal with God. This in one particular is set forth, when the King s 2. Kings 5. 17. of Israel detesteth it as a blasphemy; Am I a God, to kill and to give life? And t Gen 30. 2. jacob, (his Wife bidding him to give her children, or else she should dye) Am I in God's stead, who hath kept back from thee the fruit of thy womb? So in Deuteronomie God himself saith, Know u Deut. 32. 39 that I am he, and there is no God with me: I kill and restore to life, etc. Which by proportion is to be understood of all the rest. And this is that memorial, whereby this true God will be known from all false and counterfeit gods, Esay 40. 26. Lift up your eyes on high, and see who hath created these things. And jeremy x jer. 10. 10. cryeth out, JEHOVAH, he is the true God, The living God, The eternal King, which made the Earth by his Power, established the inhabited World by his Wisdom, and by his Prudence stretcheth out the Heavens: who uttering his voice, the waters make a noise; in the Heavens he bringeth forth vapours from the utmost part of the Earth, maketh Lightning, together with the rain, and bringeth the wind out of his treasures. To conclude (saith he) Thus shall ye say to the Idolatrous Gentiles, The Gods that made not Heaven and Earth, shall perish from the Earth, and from under the Heaven. And y Psal. 115. 15. David setteth it as the proper mark of the only God, Blessed be ye of JEHOVAH, who hath made the heaven & earth. So Esay 44. 19 He taketh to himself alone, both the creation and administration of all things: I JEHOVAH stretch out the Heavens alone: I stretch out the Earth by myself. And of them both the z Esay 40. 12. Prophet saith, Who hath measured the waters in his fift, and covered the Heavens with a span, or in a measure comprehended the Dust of the Earth, and weighed the Mountains with a Weight, and the Hills in a Balance? Who then is like unto our God? or what, or who is he, that may be compared with him, Whose a Psal. 36. 7. kindness is up unto Heaven, his truth unto the Clouds, his righteousness as the mighty Mountain, his judgements as the great Deep? who (by his Providence) preserveth both man and beast? Thine (saith the b Psal. 89, 10, 11, 12, 13, 14, 16 Psalmist) are the Heavens, yea, thine is the Earth, the inhabited World, and the things that fill it, thou hast founded. Then follows an enlargement by the parts; North and South thou hast created, Tabor (Westward) and Hermon (towards the East) which sing of thy Name. The Government he partly touched before, and afterwards more fully: Thou rulest over the pride of the Sea; when the waves thereof rage, thou dost repress them. Upon all which he concludeth, O, blessed is the People that are acquainted with the shout, walking in the light of thy countenance, O JEHOVAH: that is, who acknowledge thee their Sovereign Lord and Captain, suffering themselves to be led and guided by the shout or noise of thy voice, in thy most glorious Word and works, as by the Trumpet or Alarm of their General. Now to make it evident, how the Glory of God shineth and showeth out, in all which hath been said of the exercise of his Kingdom: Generally it may be seen, First, That he is perfection itself, in giving all perfect things to other. Secondly, his own Infiniteness in that their best, and put them altogether, is but c Esay 40. 15, 17 a drop of that which is fearful in him. Thirdly, his Eternity in being before all things were. More particularly he manifesteth his Power, Wisdom, Goodness, both in the making and governing the World. In the making, he manifesteth his Power in creating things of nothing, only by his command, in fetching one contrary out of another; as Light out of Darkness, etc. and bringing forth whatsoever he would, even at the first, without natural causes, giving light unto the World, before there was a Sun, making d Gen. 2. 5, 6. Plants and Herbs to grow, and all things to be green and flourishing in the Fields, when there was no man to till the ground, nor any mist or rain to water it. His Wisdom, in the artificial distinction of things. His Goodness, in garnishing and replenishing the Earth with all good things fit for the use of man, and that before their Creation; that so he might bring them into the World, not as to an empty and barren habitation, but stored first with whatsoever was requisite both for the necessity and pleasure of their life. In the governing, he manifesteth his Power, doing things not only by means, but without means, above means, and contrary to all means and course of nature. His Wisdom, in doing all things according to the counsel of his will, in measure and weight most wisely; yea, like a most cunning Workman, procuring good things by evil instruments, and making sin itself to serve unto his glory. His Goodness, in being liberal and bountifll to all, as the Psalmist e Psal. 145. 9 saith, JEHOVAH is good to all, and his Kindness is over all his Works. CHAP. V. Of the Moral Law, the first Table, and the first Commandment. ALBEIT the Glory of GOD shine most So much of the Kingdom of God. The honour due unto him, is, that the reasonable Creatures (Angels & men) do his Will. clearly in all his Works, yet is this honour, which in the second place we give him, very needful: for it was not enough for the illustration of his glory, either to make the World, or by his Providence thus royally to govern it, unless there were some that might both see, behold, admire, and confess the excellency thereof, aswell in themselves as others; without which, all the other Creatures and Actions of God, how infinite matter soever they contain of God's Glory, could no whit increase his praise, which was the end of his governing, and making of them, no more than all the skill and excellency of the most perfect workman can purchase credit or commendation of his work, if none but himself observe it. Therefore in his wisdom he saw it needful to create Men and Angels, endued with knowledge, judgement, a reasonable soul and will, and other excellent parts, to be the Trumpeters of his Glory. But notwithstanding that in these God could glorify himself, though men and Angels would stop their mouths, and conspire to root it out, he being able either to destroy the Creatures he had made, and so to glorify his Power and justice in their deserved ruin, or against their will to wring from them a confession of his Praise; yet as earthly Princes not only desire Sovereignty and command, which the Rebels themselves are not able to withdraw, but love especially that their people should obey & carry Subiectly minds unto them: So it pleased God to add this one unto the rest, for the full making up and perfecting of his glory. This honour we define by the doing of his will, which is the proper office of Angels and Men, and not of any other Creature: yet it is true, the rest of the Creatures do the will of God also: yea, the wicked aswell as the good, but not in the same manner. The wicked do it, because they shall do it, will they nill they: Gods Children, because they have a will and desire to do it. Generally, all do his will and pleasure, that is, f Psal. 115. 3. & 135. 6. whatsoever he in his everlasting counsel hath purposed to be done. But that is the secret and hidden will of God, which the wicked may do and perish; not his known and revealed will, whereof we here speak, which cannot be done but in obedience of reasonable Creatures; to the doing whereof a promise is belonging. This distinction of a secret and a revealed will of God, Moses teacheth, Deut. 29. 30. The hidden things belong to JEHOVAH our God: but the revealed things to us and our children, to do all the words of the Law. Howbeit, for all that, they are not two wills, but one will, as God himself is one. The doctrine which thus revealeth and setteth forth his will, is called the Law of God, commanding us in all things to serve and please him. The contrary whereof is sin, being a breach of the Law; as the Apostle doth define it, 1. john 3. 4. And this law, I say, is given to the reasonable Creature, not only men, but Angels also, respect being had unto their nature, which neither admitteth actions that are to be done by the instrument of the body, nor is tied to the things that belong to the necessities of this life. But that the Angels are bound to the observation of the Law, our Saviour would have us learn, when he willeth us to pray, Thy will be done, as in Heaven, so upon the Earth. But to leave the Angels doing the will of God gloriously in Heaven; we will for more clear evidence apply the things that follow, as they are fitting to ourselves. First, it must be of all duties, without failing in any one; doing all good, and abstaining from all evil. Therefore perfection, which is a through doing of all, without falling of any whit, is the general virtue of the whole Law of God. Contrariwise, the failing in any one jot, either of the matter or the manner, is a breach of all. g Gal. 3. 10. Cursed is every one that continueth not in all things that are written in the Law, to do them. h jam. 2. 10. Whosoever keepeth the whole Law, and yet faileth in any one point he is guilty of all. Again, all these things (not only in the Service of God, but in the duties we own to men) we must do as unto God, because it is his good will and pleasure▪ serving him aswell in the works of Righteousness, as of Holiness, as the good Father Zacharie speaketh, Luke 1. 75. And hereof it is that the Apostle commending to us many excellent points of brotherly love, and duties of the second Table, willeth us in them all to serve the Lord, Rom. 12. 11. So making a difference between Christian duties and Philosophical virtues. As on the other side, all sins, even of the second Table, what injury soever they offer unto men, yet are indeed bend in such a sort against the divine Majesty; that the i Psal. 51. 6. Prophet David feareth not to say of those two foul sins of his, speaking as in comparison, Against thee, against thee only (not against Vriah or his Wife) have I sinned. This therefore is a virtue belonging to the whole Law, to do whatsoever we do, in obedience unto God: As the k Col. 3. 23. Apostle saith, Every thing, whatsoever ye do, work it from the heart, as to the Lord, and not to man: submit l 1. P●t. 2. 13. yourselves to all manner of ordinance of man for the Lords sake. m Ephes. 5. 22. Wives, submit yourselves unto your Husbands, as unto the Lord. n Ephes. 6. 5, 6. Servants, obey your Masters according to the flesh, etc. as to Christ, not with eyeservice, as men pleasers, but as the servants of Christ; doing the will of God from your hearts, with a good will, serving the Lord, and not men. So that the contrary to this obedience is eyeservice, when we do good things as unto men, and not of conscience to God. For the manner of the doing, first, it bindeth the whole With that whole strength of their natural integrity. Creature, the whole strength of the Creature, and in every thing requireth so much the greater strength, as the duty doth more excel. These three must concur for the making of perfect righteousness. Under the term of Creature, I comprehend all one's natural powers, that is to say, in Angels their whole spiritual nature: in us, the whole man, and whatsoever is of and in man; which standing of two parts, the soul and the body, in the soul (as we use by a general name to call it) the Scripture is wont to note (when it speaketh more distinctly) two faculties or powers; the mind or the spirit, that is to say, the understanding part of man, comprehending Knowledge, judgement, Conscience, Remembrance, and the Soul (properly so called) the seat of our Desire, Will, Affections. To all which the Law of God extends, as may appear by that the Apostle writeth, o 1. Thess. 5. 23. 1. Thess. 5. That your spirit, soul and body may be kept unblameable: for the Laws of God are not like the Laws of mortal men, which look but to the outward act, and are not able to reach the thoughts and intentions of the heart: but God being a p john 4. 24. Spirit, his Laws are also q Rom. 7. 24. spiritual, and bind the whole Creature within and without, from one end unto another, even the least and smallest motion; so as there must be both an Integrity of Nature, and a Righteousness of Action: Integrity of Nature, or in a right frame and disposition of all those parts and powers; our minds to be of aptness and ability to know, discern, make conscience of, and retain the whole will of God, our souls prone, and inclining only unto good in our desires, will and affections, the will being able of itself, and his own inward, free, voluntary, and natural motion, to choose that which is good, and to reject that which is evil: and this we call . Lastly, our bodies to be apt instruments of offering good things to the soul, and of executing and performing of them; which Integrity of Nature (when all our parts and powers are conformable hereunto) the Apostle, r Rom. 8. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 8. maketh a part of the Righteousness of the Law, or one thing (among the rest) of that which the Law requireth. The contrary whereof is that original sin or natural corruption, whereof we shall have cause to speak hereafter. Likewise all our actions inward and outward, proceeding from those powers, must be holy and pure; the contrary whereof is actual sin. Our mind therefore ought actually and indeed to know, discern, make conscience of, and remember the things that are good: our soul both to desire to will, and to effect them: our Body and all the Members thereof to practice and put them in execution. All which, for the excellency of the Doctrine, and because here especially the Scripture presseth man's obedience, it is necessary to go thorough in order, as they were propounded. Knowledge is the first both in nature and worthiness, as that wherein we must resemble the Divine Essence. Genesis 3. Ye shall be as Gods, knowing good and evil: It standeth chief in the knowledge of God himself; then of those duties which he requireth of us: Know s Psal. 110. 3. that JEHOVAH he is God. Thou t 1. Chron. 28. 9 SALOMON my son, know the God of thy fathers and serve him▪ Behold, u Ro. 2. 17, 18. thou art named a jew, and restest in the Law, and boastest of God, and knowest his will. Be x Ephes. 5. 17. not foolish, but understand what is the will of the Lord. The contrary whereof is ignorance of God and of his revealed will: whither refer all Errors and Heresies concerning either God, his Persons, and Properties, or any other point of Christian Doctrine. But then y Gal. 4. 18. verily not knowing God, ye served those that by nature are no gods, z Ephes. 4. 18. which are strangers from the life of God, through the ignorance that is in them. Fashion a 1. Pet. 1. 14. not yourselves to the former lusts which you had in your ignorance. Next, is judgement or wisdom, which is, as it were, the life of our knowledge, and added by the Apostle as one degree higher: Thou b Rom. 2. 18. knowest his will, and tryest the things that differ. So he prayeth for the Philippians, that they may discern c Phil. 1. 10. things that differ. And to the Hebrews d Heb. ●. 14. he saith, Strong meat belongeth to them which are of age, who through long custom have their wits exercised to discern both good and evil. A principal branch of this, is the trying of Spirits: Dear e 1. john 4 1. beloved, believe not every spirit, but try the Spirits whether they be of God. Try f 1 Thess▪ 5. 21. all things, and keep that which is good. Hereby g Act. 17. 11. are those noble men of Berea commended, that they searched the Scriptures, whether the things that Paul said, were so or no. The contrary whereof is that which the Apostle h Rom. 1. 28. calleth a mind void of judgement, and the i Ephes. 4. 17. vanity of minds, wherein we all naturally do walk, esteeming Truth Falsehood, and Falshood Truth, whence it cometh, that we k Ephes. 4. 19 are carried away with every wind and puff of Doctrine. With knowledge and judgement, a good conscience must be joined, whose property it is, justly and rightly to bear witness of our Actions, in l Rom. 2. 15. Their Consciences accusing or excusing. accusing or excusing them as it ought. The contrary whereof is an evil conscience, either benumbed, or through hypocrisy seared, as it were, with a hot Iron, that both it accuseth not where it should, and excuseth where it ought not. To the m Tit. 1. 15. unfaithful, there is nothing pure, but both their mind and conscience is polluted. For remembrance of holy things a Commandment is given, Numb. 15. 39 that the children of Israel should wear frindges upon the edge of their garments; that seeing the same, they might remember all the Commandments of JEHOVAH, and do them, Ps. 119. 11. DAVID professeth of himself: I hide thy Word in my heart, that I might not sinne against thee. And Mary hath her worthy praise, Luke 2. 51. for that she retained all the things (there spoken of) in her heart. The contrary whereof is forgetfulness: My n Prou. 3. 1. son, forget not my Law, but let thy heart keep my Commandments. I forget o Psal. 119. 16. not thy Word. In the soul, first, is the desire, comprehending all inward thoughts and motions that but once rise up within us, and come not so fare as to have consent unto them: And this desire is by nature a holy thing, The p Gal. 5. 17. spirit desireth (or lusteth) against the flesh. Hereof principally the Laws of God are q Rom. 7. 24. called spiritual▪ because they bind not only all the Creature his intents and purposes, but his whole force and power, and all the thoughts and inclinations of his heart. The contrary is concupiscence or lust: The Papist, which teach, that the first motions are no sin. Put off r Ephes. 4. 22. (saith the Apostle) the old man, which is corrupted through deceivable lusts: which he there opposeth to renewing in the spirit of our mind. Walk s Gal. 5. 16. 17 in the Spirit, and ye shall not fulfil the lusts of the flesh: for the flesh lusteth against the Spirit. Let t Rom. 6. 12. not sin reign in your mortal body to obey it through the lusts thereof: that is, of the body: flying u 1. Pet. 1 4 the corruption which is in the World through concupiscence. Every x jam. 1. 14. man is tempted of his own lust. Sin y Rom. 7. 8. taking occasion by the commandment, wrought in me all lust. Of concupiscence or lust the Apostle james z jam. 1. 1 4 noteth two degrees: First, The a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moving of the powers of nature out of their right and proper place, by raising up wand'ring and wicked thoughts, which yet we never like of. Secondly, The nibbling, b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were with some delight, at this bait laid before us, though presently we repel it: of which nature are vain, sudden wishes, and evil dreams, though it be of things which a man misliketh when he is awake. And that all concupiscence is unlawful, even that whereunto no consent of the will doth come, may appear by these reasons following. First, Because the Root, from whence the least thought doth spring, is naught, our own inborn corruption: else it could never enter into us, farther than by Satan's offering it to the senses and outward objects, as it was to our Saviour Christ, and to our first parents in their innocence. The sin whereof appeareth in this, that we think not upon it with a detestation at the first: but when it hath once passed our thoughts, than we begin to detest it; which in the uncorrupt estate of man, should have been quite contrary. Secondly, james doth tell us, that lust conceiving, bringeth forth sin. Can lust conceive and be with child of sin, and be any other thing than sin? Are fishes bred of Serpents? or is it possible, that the fruit and the Tree should be not of one nature? Even so concupiscence, which is the spawn of sin, the bed and bosom wherein it is conceived and hatched, must needs itself be sin; even after Baptism, after we be regenerate, and after that the guilt and the sting thereof is pulled out by Christ. Thirdly, Philosophers and other heathen men, that never heard of the Law of God, have condemned settled purposes to do evil. Therefore this must needs be more close and secret, which Paul himself, so great a Doctor of the Law, brought up at the feet of Gamaliel, was altogether ignorant of, till he was taught a better Lesson in the School of Christ: I c Rom. 7. 7. knew not sin, but by the Law: for I had not known lust, except the Law had said, Thou shalt not lust. Of the will, the Apostle saith, It is d Phil. 2. 13. God that worketh to will in you: our e Heb. 13. 18. will is in all things to converse honestly: the flesh f Gal. 4. 27. hindereth from doing the things ye would. The contrary whereof, is the will of g Ephes. 2. 3. the flesh, and of our own thoughts, called h 1. Pet. 4. 3. elsewhere, The will of the Gentiles. The last thing to be considered in the qualities of the soul, are the affections of it to be good and holy: Thou i Deut. 6. 5. shalt love JEHOVAH thy God with all thy soul. The contrary whereof are those dishonourable and foul affections, which the Apostle mentioneth, Rom. 1. 26. Therefore God gave them over to dishonourable affections. Again, k Rom. 7. 5. When we were in the flesh, the sinful affections wrought in our members, etc. They l Gal. 5. 24. that are Christ's, have crucified the flesh with the affections thereof. The particular affections, which the Scripture, above the rest doth recommend unto us, as Bellowes to blow up, and increase spiritual Graces, and to carry us forward to a high degree of Holiness, are these that follow: First, Love and liking of that which is good, hatred and detestation of that which is evil, as the Psalmist joineth them together: Thou lovest m Psal. 45. 8. righteousness, and hatest iniquity. Love is the habit, as it were, and perfection of the whole Law both of the first and second Table: Thou n Mat. 22. 37, 38, 39, 40. shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great Commandment: and the second is like it, Thou shalt love thy Neighbour as thyself. On these two Commandments hang the whole Law and the Prophets. And of the second Table Paul saith, o Gal. 4 13, 14. Serve one another through love: for all the Law (meaning the whole second Table) is fulfilled in one word in this, Thou shalt love thy Neighbour as thyself. Again, p Rom. 13. 8, 9 He that loveth another, fulfilleth the Law: for this, Thou shalt not commit adultery: Thou shalt not kill: Thou shalt not stole: Thou shalt not bear false witness: Thou shalt not covet: and if there be any other Commandment, it is summed up in this word, even in this, Thou shalt love thy Neighbour as thyself. Generally 1. Tim. 1. 5. he saith, the (end or) perfection of the whole Law, is love, etc. And Coloss. 3. 14. he calleth love, The bond of perfection; because it knitteth and bindeth together all the offices we own to God, or one unto another. So as what duty soever we perform, be it never so glittering and shining in the World, if it be not done in love, it is nothing at all worth: As we are taught, 1. Cor. 13. yea, our love in this behalf ought to extend itself, not to our friends only, and them that love us again, but unto all men, to our q Mat. 5. 44. enemies and them that hate us. The contrary hereof, is hatred of God, our Brethren, and of good things; Of God, because we see him just, to punish men's offences. A fault so monstrous, that one would think impossible it should fall upon any Creature, to hate and abhor the Creator; but that the Apostle hath noted our nature to be tainted with it: Haters r Rom. 1. 30. of God, and the s Psal. 37. 20. & 21. 9 etc. & 81. 16. & 139. 21. Enemies or haters of JEHOVAH, are oftentimes spoken of in the Psalms, and t 2. Sam. 12. 14. 2. Chron. 19 2. elsewhere: Of the hatred of our Brethren the Apostle saith, He n 1. joh. 2. 9 11 that hateth his Brother, is in darkness. And again, He x 1. joh. 3. 15. that hateth his Brother, is a . Bloody y Prou. 29. 10. men (saith SALOMON) hate him that is upright. And 1. Kings 22. 9 it is the voice of wicked Ahab, that he hated the Prophet of the Lord, because he never spoke good unto him. With love is coupled a liking and allowance of that which is good, after the example of God himself, of whom it is said, that be z 1. Chro. 19 17 delighteth in the things that are right. Of this the Wiseman speaketh in the Proverbs, a Prou. 16. 13. Let the lips of the Righteous be acceptable unto Kings. The contrary whereof is an approbation of evil in other, though it were so, that we ourselves did abstain from it. This fault the Apostle noteth to the b Rom. 1. 32. Romans, Who not only do so, but are fautors, and appro●uers of these that die it. And David in the Psalms, c Psal. 50. 18. When thou seest a Thief, thou takest pleasure in him. The next, is hatred and detestation of evil, both evil persons, and things, whereof the Psalmist saith, O d Psal. ●7. 10. ye the lovers of JEHOVAH hate the thing that is evil. And of himself he professeth, I e Psal. 26. 5. hate the congregation of evil doers. I f Psal. 31. 7. hate them that observe vain vanities. O g Ps 139 21, 22. JEHOVAH, do I not hate them that hate thee? I hate them with a perfect hatred: they are in stead of enemies unto me: I h Ps. 119. 104. hate every evil way: I * Ps. 119. 161. hate lies, and abhor them. SALOMON also in his Proverbs i Pro. 8. 13. joineth together the fear of JEHOVAH, and the hatred of evil, as special parts of the heavenly wisdom whereof he there treateth. The contrary whereof, is the love of evil things, when our k Psal. 141. 4. heart (which the Psalmist prayeth to be delivered from) is inclined to them. This DAVID l Psal. 52. 5, 6. upbraideth unto DOEG, Thou lovest evil, rather than good; lying, rather than to speak Righteousness: thou lovest it wonderfully: thou lovest all pernicious words, O deceitful tongue. In the m Psal 4. 3. fourth Psalm he cryeth out, Ye sons of men, how long will you love vanity, seek lies, & c? And Solomon in his n Prou. 1. 22. Proverbes, How long, O ye Fools, will ye love foolishness, and Scorners, long after scorning! A second affection is, Cheerfulness and joy in that which is good, sorrow and grief of heart, and an holy anger, when we see men to do evil. Of cheerfulness, and joy in good things, David speaketh in the Psalms: I o Psal. 119. 14. rejoice in the way of thy Testimonies, as being above all substance. Thy p Vers. 110. Testimonies are the joys of my heart. I rejoice q Vers. 110. 4. in thy words, as one that findeth a great booty. So is it said, 1. Chron. 29. 9 The people were glad, offering freely or cheerfully. And Verse 17. I with a right heart freely have offered all those things, and thy people also that are here present, do I see with cheerfulness freely offering unto thee. By this argument the r 2. Cor. 9 7. Apostle exhorting to liberality, willeth every one to do (as he purposeth in his heart) that is, freely and of his own accord determineth with himself: For, saith he, God loveth a cheerful giver: And thereupon the Children of God are everywhere called, A s Psal. 110. 3. Cant. 6. 9 freehearted people. Whereunto the same Apostle there maketh grief and necessity to be contrary. Grief, when we perform good duties heavily, and with grudging; not of a frank and ready mind. Necessity, when we do them indeed but against our will, only because we must needs do so, to save our credit and reputation among men; whereas otherwise we would not do them. And so doth Peter also oppose these two, 1. Pet. 5. 2. Of the other virtue we have a notable Example in our Saviour t Mark 3. 5. Christ, who was angry and sorry withal at the hardness of the jews hearts. The contrary whereof, is unadvised anger: such as the Apostle speaketh of, jam. 1. 20. The wrath of man worketh not the Righteousness of God: or that which God prescribeth. For this, jonas is reproved of God, jonas 4. 9 And Ahab u 1. King 21. 4. taxed, that he was discontented and angry, because NABOTH would not let him have his Vineyard; The third affection, is fear of offending in any thing; which Solomon maketh the Badge of God's Children: Blessed x Pro. 28. 14. is the man that feareth always. And y 1. Pet. 1. 17. Peter doth exhort us, If ye call him Father, which without respect of persons judgeth according to every man's work, pass the time of your dwelling here in fear. The contrary is carnal security, when a man runneth on in the hardness of his heart without Repentance: for so Salomen doth there oppose it: But he that hardeneth his heart, shall fall into evil. Thou, saith z Rom. 2. 5. PAUL, after thine hardness, and heart that cannot repent, heapest to thyself wrath against the Day of Wrath. And a Deut. 19 19 Moses in Deuteronomie, Take heed that there be not any among you, that when he heareth the words of this curse, bless himself in his mind, saying, Peace shall be unto me, though I walk after the fantasy of mine own heart. So adding a drunken soul to a thirsty one. Lastly, our whole body, and all the members of it, ought holily to express the inward holiness of our mind & soul. Ye are b 1. Cor. 6. 20. bought with a price: therefore glorify God in your body, and in your spirits which are Gods: present c Rom. 12. 1. your bodies a living Sacrifice, holy and acceptable unto God. Give your d Rom. 6. 19 members servants unto Righteousness in Holiness. The unmarried e 1. Cor. 7. 34. woman careth for the things of the Lord, that she may be holy both in body and in spirit. And the Apostle f Heb. 10. 22. speaketh not only of the sprinkling of our hearts from an evil conscience but of the washing of the body, by the blood of Christ, with clean water. For this cause our Saviour g Heb. 10. 5. Christ coming into the World, saith, Sacrifice and Oblation thou wouldst none of, but a body thou hast fitted for me; wherein to yield your absolute and perfect obedience, that is better than all Sacrifice. The contrary whereof, is the dishonouring or defiling of our own bodies; whereof the Apostle speaketh, Rom. 1. 24. And the giving of our Members servants unto uncleanness and to iniquity, to commit iniquity, Rom. 6 19 which is there opposed to the former of giving themselves unto Righteousness in Holiness. In this part of the Members of our body, the senses first are to be acquainted with good things, especially the sight, and hearing: Incline h Pro. 4. 20. thine ears unto my words. Blessed i Mat. 13. 16. are your eyes: for they see: and your ears; for they hear. The contrary whereof, is the abusing of them, as our first k Gen. 3. Parents did. Next, is the Tongue; for by it, as the Apostle l jam. 3. 9 saith, bless we God. Of this it is said; m Rom. 14. 11. Every tongue shall give thankes unto God, that every n Phil. 2. 11. tongue may confess that jesus Christ is Lord, unto the glory of God the Father. The contrary whereof is, when the mouth speaketh vain things, as it is Psal. 144. 8. To the tongue belongeth open profession of God and of all good duties: Be ready o 1. Pet. 3. 15. always to make profession to every one that asketh of you, an account of the faith which is in you: p Rom. 10. 10. for with the mouth men make confession to salvation. Ye q Exod 23. 13. shall make no mention of the names of other gods, neither shall they be heard out of thy mouth. Their r Psal. 16. 4. sorrows shall be multiplied that endow another god. I will not pour their Offerings of blood, nor take their names in my lips. And hither are to be referred all outward marks of this profession; as in God's service, The calling upon of his Name; Bowing and kneeling, Lifting up of hands, eyes, etc. as the people did, Nehem. 8. 16. answering all, Amen, Amen, with the lifting up of their hands, and stooped and bowed down to JEHOVAH with their face to the ground ward. In doing reverence to Superiors, s Levit. 9 32. uncovering our head, and rising up before them, etc. The contrary whereof is, Open profession of wickedness, when a man need not to dig, to find out their sins, as the Prophet speaketh, jer. 2. 34. they are so plain and manifest unto all: or as it is in t Ezech. 24. 7. EZECHIEL, When they set their sin upon the cliff of the Rock (in the open face and view of the World) and do not pour the same upon the earth to cover it with dust, loath it should be seen. Such is that, Esay 3. 10. The obstinacy of their face testifieth against them, and they do not conceal, but utter their sin, (openly, shamelessly, and obstinately) as Sodom, whose impudency of sinning was such and so audacious, that the u jer. 20. 16. Prophet saith of them, God heard a cry in the morning, and a shooting at noon day. And JEREMY, x jer. 2. 25. When I said, Keep thy foot from being unshod, and thy throat from being athirst, thou saidst desperately, No: for I love strange gods, and them will I follow. Again, y jer. 18. 12. They say desperately, We will go after our own thoughts, and every one do after the fancy of our own wicked heart. And hither Their error, which hold it lawful to be present at Idolatrous service, keeping a man's Conscience to himself. And where such bear themselves bold upon the example of Naaman the Syrian, 2. King. 5. 17, 18, let them know, that the place hath no such meaning as they would fasten upon it, but quite the contrary: which according to the Original, may truly be thus rendered: For thy servant will no more offer burnt Offerings and Sacrifice to other Gods, but to jehovah. in this matter, jehovau, be merciful to thy servant, at my Lords going into the house of Rimmon, to bow down there: and he leaning upon my hand, that I also have bowed down in the house of Rimmon: for my bowing down in the hou●e of Rimmon, jehovah, now be merciful to thy servant in this matter So craving pardon for his Idolatry past, with promise from thenceforth to serve God alone. This Interpretation, the faith and piety of Naaman truly converted, Luke 4. 27. the rule of Charity; the nature and propriety of the Word being in the time past, and not (but where necessity enforceth) to be taken futurely: the promise which he himself maketh, and the Prophet's answer (Go in Peace) do strongly confirm. also belong all marks and badges of Superstition or other sin. But what z Rom. 11. 4. saith the Scripture? I have reserved to myself, seven thousand men, that have not bowed the knee to BAAL. The a Exod. 32. 6. People s●te down to eat and drink, (before the Calf which Aaron had made) and rose up to play. So PAUL, 1. Cor. 8. 10. reprehendeth the sitting at the Table in the Idols temple, even of them that knew, an Idol was nothing in the World. And God by his b Hosh. 13. 2. Prophet, threatneth ruin to those that kiss the Calves, which jeroboam had set up, Reu. 14. 9 10. it is the Proclamation of an holy Angel, sounded with a loud voice, If any man worship the Beast, or his image, and take a mark upon his forehead, or upon his hand, even he shall drink of the Wine of the wrath of God, and be tormented with fire and brimstone. The c Esay 30. 22. Prophet also setteth it forth as a fruit of true Repentance, to pollute the Images of Silver, and the rich Ornaments of the Images of Gold, and to cast them away as a menstruous cloth. Hence shalt thou say unto it. Thirdly, outward Actions come here also to be reckoned, which the Scripture commonly attributeth to the hands: Cleanse d james 4. 8. your hands, you Sinners, etc. It is many times called the doing e Ephes 6. 6. Heb. 13. 24. of the will of God: sometimes, the living f 1. Pet. 4. 2. according to his will. The contrary whereof, is the committing of gross sins, which the Apostle calleth, To work g 1. Pet. 4. 3. the will of the Gentiles, to do h Ephes. 2. 3. the will of our flesh, and of our thoughts. JAMES i jam. 1. 15. termeth it, Sin perfited, and that though we do it in ignorance, not knowing, or at the least, not making it to be a sin, which lesseneth the heinousness of the offence. Therefore k 1. Tim. 1. 23. Paul professeth, he did obtain mercy, notwithstanding he were a Blasphemer, a Persecutor, and an Oppressor, because he did it ignorantly. And David l Psal. 19 13. prayeth, Cleanse me from my secret sins. But this kind of sin is greater, when our will is carried contrary to our understanding, to do those things which we know, and are persuaded to be evil, wherein notwithstanding a difference is to be held: for if it be through the overruling of the flesh and inordinate desires, either for fear of present danger, or by the bait of some false appearing pleasure, then is the sin the less. Hereof is that complaint the Apostle taketh up, Rom. 7. 19 I do not the good I would, but the evil which I would not, that I do. But if it be in a presumption of God's Mercy, bearing ourselves bold upon the riches of his patience and forbearance, that doth much increase the sin; whereupon in the Law m Num. 15. 30. it is commanded, that the person that doth presumptuously, should be cut off from amongst his people, because he hath despised the Word of JEHOVAH. And that this wrong construction of the patience and long sufferance of God, is the root of all presumption, the Wiseman teacheth, 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. And the Apostle, Rom. 2. 4. Despisest thou the riches of his bounty, etc. not knowing that the bounty of God leadeth thee to Repentance? But fare greater it is, and cometh near the top of all iniquity, when men do willingly follow after sin, only for their pleasure, and because they will do it, which our Saviour noteth in the jews, john 8. 43. The lusts of your father the Devil, you will (or you love to) do. And of Ephraim the n Hos. 5. 2. Prophet saith, that willingly they went after the commandment of JEROBOAM. A further thing that the Law of God requireth in the performance of holy Duties, is, that in them all, whether the Actions be inward or outward, we put forth ourselves and the strength both of our soul and body, to perform it with our whole force and might. That Commandment we have, Deut. 6. 5. Thou shalt love JEHOVAH thy God, with thy whole heart (or mind) and with thy whole soul, and with thy whole strength. Where, under the word (strength) he noteth the whole power both of soul and body joined together, as our Saviour o Luke 10. 27. & Mark. 12. 30 doth interpret it; using two words to express that one of strength, namely, might, which more properly is referred to the body, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the strength, and power, and spirit, as it were of the whole soul, both of the mind and will: and therefore may not unfitly be translated, the power of reason or of discourse. PAUL is wont to call it, The spirit of our p Ephes. 4. 23. Be renewed in the spirit of your mind. mind. This the Apostle touching the soul, exhorteth us unto, when he saith, Doing q Ephes. 6. 6. the will of God from the soul. r Col. 3. 23. Whatsoever you do, work from the soul. And of the body we have our Saviour Christ's own exhortation, Luke 6. 23. Skippe and be glad. An Example, Luke 10. 21. where he himself is said to rejoice in the spirit: that is, for very spiritual joy and gladness, expressed by some bodily gesture, to break forth into that Thanksgiving that followeth in that place. So s Exod. 39 19 Moses in a holy zeal flung the Tables of Stone away. The contrary whereof in the former the Prophet Ezechiel toucheth once or twice, in the Enemies of God's Church, that with the joy of their whole heart, and from their very soul rejoiced to do them mischief, t Ezech. 25. 15. Because the Philistims wrought vengeance, spoiling from their soul; u Ezech. 36. 5. Surely in the fire of mine indignation have I spoken against the remnant of the Nations, and against all Edom, which have taken my Land for their Possession, with the joy of all their heart, with spoiling from their soul. To the latter it is contrary, When men run x Rom. 3. 15. unto evil, and their feet are swift to shed blood, when the Tongue becometh a fire, y jam. 3. 6, 7. the ornament of iniquity (for our wickedness and filthiness of heart, to vaunt and set out itself, by) defiling the whole body, and setting on fire the whole course of nature, itself being first set on fire of Hell. Thus did Pharaoh foam out with his mouth, his blasphemous thoughts, and scorning of God in his heart; Who z Exod. 5. 2. is JEHOVAH, that I should let Israel go? And a 2. Kin. 18. 28 Rabshake that standing still, cried out with a loud voice in the jewish language, to the end that all the people might hear, and understand his Blasphemies. An Example of them both together we have, Ezechiel 25. 6. Because thou (speaking of the Ammonites) clappest the hand, and stampest with the foot, and art glad from the soul, of all the spoiling upon the Land of Israel: therefore behold, I will stretch out my hand against thee. From this strength of the soul and body joined together, arise four special Virtues, which are to concur in all duties both to God and to our Brethren: First, Sincerity, or uprightness of heart; noting a singlensse sm●●●●y without any mixture: which Etymology the Apostle doth not obscurely give in one or two places: For b 2 Cor. 1. 12. this is our rejoicing, the testimony of our conscience, that in singleness and sincerity of God, we have been conversant in the World. For c 2. Cor. 2. 17. we are not as the rest, those which play the Huxters with the Word of God: but sincerely but as it came from God, in the sight of God, do we speak of Christ: where sincere dealing is opposed, as you see, to that of Huxters, which mingle their Wine and other commodities to deceive men for their gain. For this virtue of being an upright man, JOB d job 1. 2. is highly commended. By the same, e 2. Pet. 3. 2. Peter commendeth those to whom he wrote, I stir up your sincere mind. And the Apostle prayeth for the Philippians, that f Philip. 1. 10. they may be sincere, and without offence, unto the Day of Christ, as 1. Cor. 5. 8. he doth exhort us to it: Wherefore let us keep holiday with the unleavened bread of sincerity & truth. Where this sincerity, he termeth also truth, as Ephes. 4. 24. he calleth that true Righteousness and Holiness, which is sincere and unfeigned. The Apostle g 1. Pet. 1. 22. Peter noteth it out by purity, when commending brotherly love, he willeth, that from a pure, that is, a sincere heart we love one another. For this purpose, the infinite knowledge of God being every where present, and sounding the bottom of our hearts and reines, aught to be always before our eyes, to hold us in all integrity. If our heart should but turn backward, saith the Church, h Psal. 44. 19, 21, 22. Psalm 44. that we had forgotten God, though it were in secret, should not God search this out, seeing he knoweth the hidden things of the mind? And David in the 139. i Psal. 139. 2, 4, 13. Psalm, Thou knowest my sitting and my rising, thou understandest my thoughts a far off, long before I think them, or before a word is in my mouth. Yea, thou possessest my reyns, & thy Knowledge is more wonderful than that I am able to discern: Therefore saith he k Verse 18. afterwards, I watch continually to be with thee; that is, night and day it is my care, in all sincerity and uprightness of a good Conscience to cleave unto thee. To this singleness of heart, the Apostle Peter in the place before alleged, opposeth hypocrisy: Purify your hearts unto brotherly love, without hypocrisy. And Paul to the l Rom. 12. 9 Romans, Let Love be without Hypocrisy. Hypocrisy is, when the heart & inward affection is wanting either in the service of God, or in dealing with our Brethren: as our Saviour doth define it, Mat. 15. 7. Hypocrites, well hath ESATAS prophesied of you, saying, This people draw near unto me with their lips, but their heart is fare from me. And of this sort is outward Abstinence from meats, without any care and conscience thereby to serve God more fervently, or to be better strengthened against sin, m Esay 58. 4, 5, 6. Ye fast not, as these times are, to have your voice to be heard on high. Is this such a fast as I have chosen, that a man should afflict his soul for a day, & bow down his head like a Bulrush, and lie down in sackcloth and ashes? callest thou this a fasting, or an acceptable day to the Lord? Is not this the fasting that I have chosen, To lose the bands of wickedness, to take away the heavy burdens, and let the oppressed go free, and that ye take off every yoke? So of the outward observing of the Sabbath, not regarding the true piety of the heart. Therefore n Esay 1. 14, 15 the Lord telleth the jews, 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 out 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. The Pophet, Psal. 12. 3. expresseth this Hypocrisy in flattering and deceitful dealing with our Brethren, by the Phrase of a heart and a heart, that is, a double heart (contrary to that singleness without all mixture spoken of before) when our heart in outward pretence seemeth to run one way, but indeed and in truth is carried another. Our Saviour o Mat. 23. 13. telling the Pharises, they devoured Widows houses, under a show of long Prayer, calleth it a show only, without any truth or substance: for so are truth and show opposed, Phil. 1. 8. The Notes of Hypocrisy are specially these: First, To rest in outward observances, & to press them strictly and severely, letting pass those things wherein true Piety standeth. Woe be p Mal. 23. 23, 24. to you Scribes and Pharises, Hypocrites: for ye tithe Mint, and anise, and Cummin, and leave the weighty matters of the Law, as judgement, and Mercy, and Fidelity. These ought ye to have done, and not to have left the other; ye blind guides, that strain out a Gnat, and swallow a Camel. Hence come those speeches and rebukes of Christ, Ye q Mat. 23. 25. cleanse the outside of the Cup and Platter, but within they are full of extortion and injustice. Also where he compareth r Mat. 23. 27. them to whited Tombs, that without appear beautiful, but within are full of dead men's bones, and of all corruption: and to s Luke 11. 44. Graves, that do not appear, that men which walk upon them are ware of. So do they, under a Vizard and counterfeit face of Holiness, cloak and hide the inward filthiness that lurketh in their hearts. And to this place belongeth the pressing of men's Traditions, when no care is had of keeping the Commandments of God: Well t Mark 7. 9 do you reject the Commandment of God, to establish your own tradition. Secondly, Doing outward duties not with a right mind to glorify God, or to edify their Brethren, but for out ward pomp and ostentation, and to be seen of men: As our Saviour speaketh, Mat. 23. 5. & doth particularly instance u Mat. 6. 1, 2, 3, 4, 5, 6. elsewhere in all the duties they perform, whether Prayer and Fasting unto God-wards, or giving of Alms unto the poor. Thirdly, Being busy to observe other men's faults, without looking into their own. Why x Mat. 7. 3, 4. seest thou the mote that is in thy brother's eye, and canst not see the beam which is in thine own? or how sayest thou to thy brother, Let me cast out the mote out of thine eye, and behold, the beam is in thine own eye? Hypocrite, first cast out the beam out of thine own eye, and then shalt thou discern to cast the Mote out of thy brother's eye. Fourthly, Zeal; which as the Song of y Cant. 8. 16. Solomon doth describe, It is as strong as death, as hard as the grave; the sparkles of it, are sparkles, nay, a fire of the flame of JAH, that is, which jah the mighty God and jehovah alone, by the powerful light of his Spirit kindleth in our hearts never to go out. Of this the Apostle speaketh, z Gal. 4. 17. It is good to be fervent in a good thing always. But in the service of God it hath a special use: The a Psal. 69. 10. zeal of thy house hath eaten me up. I am b 1. King 19 10▪ exceedingly zealous for JEHOVAH the God of Hosts, because the children of Israel have forsaken thy Covenant, broken down thy Altars, and slain thy Prophets with the Sword. So 2. Kings 10. 16. jehu saith to jonadab the son of RECAB, Come with me, and see the zeal which I have for JEHOVAH. The contrary whereof is, First, That which our Saviour findeth fault with in the Church of Laodicea, I know c Reu. 3. 15, 16. thy works, that thou art neither cold nor hot; I would thou wert either cold or hot: but now because thou art lukewarm, and neither cold nor hot, it will come to pass, that I shall spew thee out of my mouth. Secondly, Greediness to sin; when men strive as it were for a mastery, to go one before another in wickedness, and d Ephes. 4. 19 being past all grief, give themselves up in wantonness, to the committing of all unclannesse with greediness. Thirdly, Watchfulness: whereunto our Saviour doth so often and so effectually persuade us; Take e Mark. 13. 33, 36. heed, watch and pray. And the things which I say to you, I say to all, Watch. Watch f Mat. 26. 41. and pray, that you enter not into temptation. The contrary whereof, is that sleepiness and drowsiness of spirit, which there fell upon the Apostles, and Mat. 25. 5. aswell upon the wise as the foolish Virgins, whilst the Bridegroom tarried, and which the Church complaineth of in the g Cant, 5. 1. Canticles: I slept, etc. Whereupon our Saviour saw it good to give us an Item of it, Take h Luke 21. 34. 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 upon you at unawares. Watchfulness standeth upon two parts: The first is, that which prevents all occasions of doing ill, and this is, as it were, a fence or hedge set round about, to guard God's Commandments, that like wild beasts we should not break in upon them. The woman, Gen. 3. 3. had learned this Lesson, and held it forth at the first valiantly, as a weapon of great strength to repel Satan's forces, when she expoundeth the Commandment i Gen. 2. 17. of the Tree of Knowledge of good and evil, Thou shalt not eat, to be as much as if he had said, Thou shalt not touch it. SALOMON also in his Proverbs k Pro. 5. 8. warneth us not to come near the door or gate of an Harlot. And the Apostle l Rom. 13. 13. willeth us to avoid, not only bodily filthiness, but chambering and wantonness, as means that lead unto it; especially we are to take good heed to our Senses, our Eyes, our Ears, etc. and to our Tongue, that may make us not to offend. In which sort, job professeth of himself, If m job 31. 26. looking upon the Light when it did shine, or the Moon and precious Sky, my heart was deceived, and my mouth did kiss them, etc. And again, I have n job 31. 1. made a covenant with mine eyes, that I should not look upon a Maid. Hereupon the Wiseman o Pro. 23. 31. biddeth us not to look upon the Wine when it is red. And touching the Ears, he saith, He that turneth p Pro. 28. 9 his ears from hearing the Law, his Prayer shall be abomination. Likewise of the Tongue, we have in q Psal. 39 2. DAVID a worthy Example: I said, I will take heed unto my ways, that I offend not with my tongue: I will keep a bridle upon my mouth, whilst the wicked is before me. Therefore here are commanded as means and occasions of good generally, First, a lawful calling: Every r 1. Cor. 7. 24. man, wherein he was called, therein let him abide with God. According s 1. Pet. 4. 10. as every man hath received, a gift, so let him administer to another. The contrary whereof is no calling, or a sinning and unlawful calling: of which sort is that, Acts 19 19 Many of them which used erroneous arts, brought their Books, and burned them before all men, and they counted the price, and found it fifty thousand pieces of silver. Secondly, Is commanded labour of body and mind, always doing of somewhat that is good and profitable. In t Gen. 3. 19 the sweat of thy face shalt thou eat thy bread. The contrary whereof is Idleness: for as it is said in common Proverb, and the Apostle doth insinuate, 2. Thess. 3. 11. By doing nothing, men learn to do ill. Especially this doth for the most part lead us by the hand to those two foul sins, Adultery, and stealth, as it brought DAVID, u 2. Sam. 11. 2, ● whilst idly he walked up and down in the King's house, first, unchastely to cast his eyes, then to burn with lust, and in the end to commit the act of filthiness with Vriahs' Wife. And the Apostle giveth this Rule as an excellent means to avoid stealth, Let x Ephes. 4. 28. him that stole, steal no more, but rather let him labour, working with his hands the thing that is good. So 2. Thess. 3. 11, 12. he saith, We hear that there are some which walk among you inordinately, that work not at all, but are busybodies. Therefore them that are such, we warn and exhort you by our Lord jesus Christ, that they work with quietness, and eat their own bread. And 1. Tim. 5. 13. he blameth the Widows for being idle, and going up and down houses. Thirdly, Honest recreation: a thing that fitteth us for the service of God, and of every good duty; as Shooting, Music, putting forth of Riddles, and the like: for these the Word of God doth by name speak of. So David, 2. Sam. 1. 18. to teach the children of judah to handle the Bow, uttered that Lamentation which is there extant of Saul and jonathan. And himself, by the sweetness of his Music, refreshed the troubled heart of Saul, 1. Sam. 16. 24. Of the other we have an Example in the Riddle put forth by SAMSON, judges 14. 14. Out of the eater came meat, and out of the strong came sweetness. The contrary whereof is, first, the dulling of ourselves by a continual wearying of the mind and body, without intermission. Secondly, An excessive use of lawful pleasures and delights, without referring them to the right end. The y Esay 5. 12. Harp and Viol, Timbrel and Pipe and Wine are in their Feasts; but they regard not the work of JEHOVAH, neither consider the work of his hands, who z Amos 6. 5, 6. play upon the Viol, as DAVID, they invent Instruments of Music, and drink in Basins of Wine, and anoint themselves with the chief of Ointments, but are not grieved for the affliction of JOSEPH. I a Eccles. 2. 2. said of Laughter, Thou art mad, and of joy, What is that thou dost? Woe b Luke 6. 25. be to you that now laugh, for ye shall wail and weep. Fourthly, Imitation of good Examples: first, and principally, of God himself: Be c Ephes. 5. 1. ye followers of God, as beloved children. And to the beholding of this Example of God, our Saviour doth lift us up, when he saith, Ye d Mat. 5. 48. shall therefore be perfect, as your Father which is in Heaven is perfect. Be e Luke 6. 63. ye merciful, even as your Father is merciful. The Lord also himself taketh us forth that Lesson, saying, Be f Leu. 11. 44. ye holy: for I am holy. And g 1. joh. 33. john maketh it that perpetual strife and endeavour of GOD'S Children: Whosoever hath this hope in him, purifieth himself, as he is also pure. And again, h 1. joh. 4. 17. As he is, such also are we in this World; for therefore, saith the i Heb. 12. 10. Apostle, God chastiseth us for our profit, that we might partake his holiness. Next, is the example of Christ our Saviour, God manifested in the flesh: For k 1. Pet. 2. 21. Christ also suffered for us, leaving unto us a prescript, that ye might walk in his steps. Then of the holy Angels, as our Saviour teacheth us to pray, Thy will be done in Earth, as it is in Heaven. Likewise of Adam in his innocence, unto whose Image the Apostle l Colos. 3. 10. Ephes. 4. 24. every where willeth us to be renewed. Lastly, of good and holy men, that beholding the issue of their conversation, we may follow their faith, as the Apostle exhorteth, Heb. 13. 7. And again, Heb. 6. 12. That ye be not Bastards, but followers of them, that through faith and long sufferance inherit the promises, 1. Cor. 4. 16. he saith, I beseech you, be followers of me. Wherein notwithstanding we must take heed, because in the best men much corruption is to be found, that we follow them no m 1. Cor. 11▪ 1. further than they follow Christ. The contrary whereof is the following of evil and wicked examples: n job 31. 33. If I have hid my sin as ADAM, or after the manner of men, especially of the Devil the father of Lies, for which our Saviour taketh up the jews, john 8. 44. Fiftly, Society, and company with the good: for such as one's company is, such lightly is ones self: I o Psal. 119. 63. am companion to all them that fear thee, and keep thy Commandments. The contrary whereof is, First, Leaving and loathing the company of the good, forsake p Heb. 10. 25. not your assembling together, etc. Secondly, Society with the wicked, for which the good King jehosaphat is reproved by the Prophet, What? q 2. Chro. 19 2. thou to help the wicked one, and to love the haters of JEHOVAH? But for these thngs is hot displeasure towards thee from JEHOVAH. Ill r 1. Cor. 15. 33. company corrupts good manners. To this purpose Solomon in his Proverbs hath many excellent sayings, Make no s Pro. 22. 24, 25. friendship with an angry man, nor company with a furious man, lest thou learn his ways, and get a snare for thyself. He t Pro. 28. 7. that keepeth the Law, is an understanding child, but he that associateth himself to Gluttons, shameth his father. Where opposing companie-keeping with Gluttons, to the keeping of the Law, he showeth how forcible a means ill example is to lead us into sin. Of this kind especially is the contracting of ourselves in marriage with the ; for which, the same King's son jehoram is taxed: He u 2. Kings 1. 18▪ walked in the ways of the Kings of Israel, as the house of AHAB did: for AHABS' Daughter was his Wife, and he did evil in the eyes of JEHOVAH: yea, this is noted as the prime sin that corrupted the old World, and brought the flood upon them, for that the x Gen. 6. 1, 2. sons of God, the professors of Piety and true Religion (of the Posterity of Sheth and ENOSH) seeing the Daughters of men (who made no conscience of serving God) to be beautiful, took them from any (indifferently without respect of what Religion they were of) wives such as they chose. Therefore were the Children of Israel precisely forbidden y Deut. 7. 3. to join affinity with those Nations (of the Land of Canaan) to give their daughters to any of their sons, or to take any of their daughters for their sons: for, saith the Lord, They will certainly draw your sons away from following me, to serve other gods. The second part of watchfulness, is that which useth all diligence in that which is good. Continue z Rom. 12. 12. Coloss. 4. 2. in Prayer, or lie at it continually: a Ephes. 6. 18. Watch thereunto with all assiduity. The contrary whereof is negligence and slackness. In b Rom. 12. 11. doing service be not slack. Hitherto of watchfulness, whereunto we are to couple (in the fourth and last place) continuance and perseverance in welldoing, the crown and virtue of all goodness. The Apostle noteth this also common to all good duties: And c 2. Thess. 3. 13 ye, brethren, be not weary of well-doing. Doing d Gal. 6. 9 well, let us not be weary: for in the proper time we shall reap, if we faint not. Which is a notable reason taken from the end and reward due unto it. And the rather to persuade us to this virtue, the Apostle to the e Heb. 12. 2, 3. Hebrews biddeth us to look to the Captain and perfecty of our faith, JESUS, who, for the joy set before him, endured the Cross, despising shame, and sitteth at the right hand of the Throne of God. Consider therefore (saith the Apostle) him that endured such gainsaying of sinful men against him, that you be not weary and faint in your souls. The contrary therefore is, First, To faint & give over, and to be weary of well-doing. Cursed f Gal. 3. 10. is every one that continueth not in the things that are written in the Law, to do them. Secondly, To slide back and fall away: from which the Apostle doth carefully dehort us, Take g Heb. 3. 12. heed, brethren, lest there be at any time in any of you a wicked heart of unbelief, to departed away from the living God: for as our Saviour threateneth, He h Luke 9 62. which setteth his hand unto the Plough, and looketh back, is unfit for the Kingdom of God. Now we must not think that this perfection here spoken of, is required of all alike: for even among men it is just, i Luke 12. 48. to whom more is committed; of him to require more. The holiness and perfection of the Angels fare exceeded the holiness and perfection of Adam, according as their nature was more excellent and perfect. Adam k 1. Tim. 3. 6. also excelled Eve, who as the weaker Vessel, even then when she stood in her integrity, was first assailed by the cunning and slight of Satan: and both Adam and Eve, if they had still continued in the state of Innocence, by time and experience of God's goodness, should have been better confirmed and grown more and more in heavenly Graces, as our l Luke 2. 52. Saviour did; so in men grown, and public persons, more is required then in children or private men. The last thing is, that as our mind, soul and body, Every thing, with so much the greater strength, as the duty doth more excel. and all the strength of them must be carried both in nature and action, to the performance of all good duties: so it must be to every one in his degree and place: For a difference of duties must of necessity be holden: the Commandments are some greater than other, and in every Commandment some duties to be preferred before the rest. For example: the duties of the first Table are greater than the duties of the second, which besides the express words of our Saviour Christ, calling it the m Mat. 22. 37. first & the great Commandment, may be showed out of the Prophet first, and then out of the Apostle, who both make the breach of the first Table, to be the cause that men run headlong into all offences against the second. Upon n Hosh. 4. 12. the tops of the Mountains they sacrifice, and upon the hills; they offer burnt offerings under the Oak, and Poplar, and Olive, because the shadow thereof is good. Therefore do your daughters commit fornication, and your daughters in Law go a whoring. And therefore o Rom. 1. 25, 26 28, 29. God gave them up to their own hearts lust, unto uncleanness, to defile their own bodies between themselves; which turned the Truth of God into a Lie, and worshipped the Creatures, forsaking the Creator who is blessed for ever. For this cause God gave them up to vile affections, unrighteousness, fornication, etc. The duties of the first Table are greater than the second, as they are in order before them. And this is absolutely true, comparing like degrees, as moral duties of the one, with moral duties of the other, not ceremonial of the first Table, with the Moral of the second: for in that case it is true which the p Hosh. 6. 6. Prophet speaketh, I am delighted with Mercy, and not with Sacrifice. So the chief, middle and least duties of the first Table, are to be compared with the like of the latter, deeds with deeds, words with words, thoughts with thoughts, & not otherwise: for if you compare Murder with the least abuse of the Name of God, or Adultery with the least breach of the Sabbath, these are the greater sins. For the measure and proportion to be observed in this difference; First, in the service of God, our nature ought to be more prone, and apt unto it, our knowledge greater, our judgement riper, our conscience tenderer, our memory fresher, our desires and will earnester, all things to be done with a greater Affection, Love, Approbation, Cheerfulness, Fear to offend, Sincerity, Zeal, Watchfulness, and continuance both in Profession and Action. In which regard, to show how all our Thoughts, Desires, and Affections should thus be taken up, when we come to deal with God, it is said, Thou q Mat. 22. shalt love the Lord with all thine heart, and with all thy soul, and with all thy strength: As if this were proper to the Duties of the first Table, which indeed doth but principally belong to them, and is by proportion to be carried to the rest. Therefore the glory of God ought to be dearer unto us, than the saving of our own souls: As the examples of Moses and Paul do teach us; r Exod. 32. 32. one desiring to be blotted out of the Book of Life, rather than that Gods great Name should be blasphemed among the Gentiles: The s Rom. 9 3. other, for the glorifying of God in the saving of his Brethren the Nation of the jews, wishing to be anathema, accursed from Christ. But especially Christ himself, as a most absolute and perfect example of all righteousness, doth herein go before us; when the hour being come wherein he was for our sakes to drink up the full cup of the fierce wrath of his Father, and his soul perplexed, that he knew not which way to turn him, yet he more regardeth the glorifying of God, than the saving of himself from that hour, Now t joh. 12. 27, 28 is my soul troubled. And What shall I say? Father, save me from this hour: but for that cause am I come unto this hour. Father, glorify thy Name. And hereupon it is, that in all our Prayers we are to set that in the first place, as our Saviour by the very order of his heavenly Prayer teacheth: so as if it could be imagined, that we had no need to ask for ourselves (which we always have) yet the only zeal of his glory ought continually to stir us up unto this duty: and that much more forcibly than all our own necessities. The contrary whereof is Love of the Creature above God. He u Mat. 10. 37. that loveth father or mother more than me, is not worthy of me. They x john 12. 43. loved the praise of men, more than the praise of God. Whither belongeth the love of ourselves and of worldly pleasures, of which kind of people the Apostle saith, y Philip. 3. 14. Whose god is their belly. Secondly, When we come unto ourselves, the soul is to be respected before all worldly commodities. z Mat. 6. 33. Seek first the Kingdom of God and his righteousness, and all these things shall as appendices be cast unto you. So in spiritual Graces, every one as it is more excellent: Desire a 1. Cor. 12. 31. the best gifts, and I will show you a more excellent way. Fellow b 1. Cor. 14. 1. after love, and covet after spiritual gifts; but more, that ye may prophesy of outward things. The body is c Pro. 22. 1. to be esteemed more than raiment: a good name, more than great riches, and grace and favour, better than silver or gold. And therefore in the things that concern our own good, first, we are to ask those that belong to the saving of our souls, and that without exception; next, the things for this present life, so fare as God seethe them to be good for us. The contrary whereof, is that which the Apostle speaketh of, Phil. 3. 19 To mind earthly things: and as he saith in d 1. Tim. 6. 5, 6, 9, 10. another place, To embrace godliness, not for itself, but for lucre's sake. Thirdly, Circumstances also of time, place, person, and such like, aught to enforce our strength and powers. Paul, though he carried himself in all sincerity towards all, yet, 2. Cor. 2. 12. professeth, he did it more abundantly unto them. Fourthly, In things that are indifferent, the less and fewer circumstances must yield to the more and greater; upon this reason, Ezra being in a strait, either to pass unto jerusalem with danger of his own life, and of theirs that went with him, or to give the King occasion to suspect the truth which he had taught him, preferred that rather; I was ashamed (saith he) Ezra 8. 22. to ask of the King an Army and Horsemen, to help us against the enemy in the way, because we had spoken to the King, saying, The hand of our God is upon all them that seek him in goodness: But his power and his wrath is against all them that forsake him. In respect of all these things that hitherto have been delivered, the Law of God is called the Moral Law: for there is a consideration of the Law of God. One as it is an absolute and perfect comprehension of all duties whatsoever, whereupon it hath the name of the Moral Law. Another, as it is the Image & Sampler, whereunto men & Angels were created in all Wisdom and Holiness at the beginning. And so it is properly termed the Law of Nature. The third, as it containeth the covenant of works. In which regard, Paul is wont for the most part to term it the Law, and sometimes the e Rom. 3. 27. Law of Works. The last, as it is a rule and direction for renewed Holiness, or the works of Grace and Sanctification. And in that sense, john calleth it the new Law or Commandment, 1. john 2. 8. But the Moral Law is it which here we treat of, whereunto for the Reason's aforesaid, these properties are ascribed: First, It is a Light unto our feet, and a Lantern unto our steps, as it is in Psal. 119. 104. Solomon f Pro. 6. 23. also in the Proverbs, For the Commandment is a Lantern, etc. the Law a Light, guiding our steps aright in those strait ways wherein we are to walk. And hereof the Commandments of God are said to be strait and right, The g Psal. 19 9 Commandments of JEHOVAH are right; Therefore h Psal. 119. 126 I account all thine Ordinances right in all things. So doth Solomon proclaim in his i Pro. 4. 11. Proverbs, that by the words of Wisdom which there he uttereth, he will guide us in the paths of rightness. Secondly, It is a good and a holy Law, as the Apostle to the k Rom. 12. 2. Romans calleth it, That good will of God. And DAVID, l Psal. 119. 39 Thy Laws are good. Being therefore good, it is in itself acceptable unto God, and maketh those that do it, accepted to him. Whereupon the same Apostle m Rom. 12. 2. there calleth it, That acceptable will of God. Contrariwise sin perverteth the strait ways of the Lord, as Peter speaketh, Acts 13. 10. And therefore it is evil and naught. Know n jer. 2. 19 and see (saith JEREMY) that it is an evil and bitter thing, that thou forsakest JEHOVAH. And this is the common Epithet which the Scripture giveth unto sin, which being naught, maketh us odious and hateful unto God: o Pro. 15. 26. Evil thoughts are an abomination to JEHOVAH. Thou p Psal. 3. 6. hatest all the workers of iniquity. Thirdly, It is a q jam. 1. 25. perfect Law, commanding all good, and forbidding all evil. Fourthly, It is an eternal Law, without limitation of time or place, giving a most absolute and perfect direction for all ages and times of the World, before and since the Fall, and binding to a perpetual observation of it. So in the r Reuel. 21. 27. Revelation we find, That no unclean thing, nor which doth abomination or lies, shall enter into the new jerusalem. And Paul telleth the s Gal. 5. 21. Galathians, They which do such things, (the works of the flesh there reckoned up) shall not inherit the Kingdom of God: for which cause the definition not of Righteousness only, but of every Commandment is so fitted, as the same may be a perpetual rule to serve all times and persons whatsoever: for albeit some special duties of certain Commandments shall cease when we come to Heaven; yet the substance of every one remaineth: there shall be no Seventh day set apart unto God's Service: for all Eternity of time shall be taken up for it, and a t Heb. 4 9 perpetual Sabbath; no use of Marriage, but u Mat. 22. 30. purity and perfection, like to the holy Angels. And the like is to be said of the other Commandments: for seeing the Image of God, witness the x Coloss. 3. 10. & Ephes. 4. 24. Apostle, standeth in Righteousness and Holiness, which are the two branches of the Law, it must needs tie us with an everlasting love, who were first made in that likeness, and whose perfection in Heaven is to be fully and perfectly renewed thereunto: which perpetuity of the Moral Law was y Exod. 34. 27. 2 Cor. 3. 7. noted, by engraving of it in stone. But where, will you say, is this Doctrine of Righteousness taught? First, Nature itself doth teach it, in that by our first Creation, we were made & framed to the perfection of it, & yet retain some notions thereof in this our corrupt estate. Secondly, The Image of this Righteousness being in manner quite defaced and done away by the Fall of Adam, the same is, by the merciful providence of GOD, for a more certain direction of our ways, and to humble us in seeing how short we come of the performance of it, again renewed, and the sum of all compendiously abridged in ten Words, Sentences or Commandments, written z Exod. 34. 28. by the finger of GOD in two Tables. Thirdly, The same are expounded and handled more at large in the whole Volume of the Scripture, where all this Doctrine is fully and absolutely taught. Of both these Laws, the Law of Nature, and the written Law, the Apostle speaketh, Rom. 2. 14, 15. For when the Gentiles which have not a law, do by nature the things of the Law these having not a law, are a law unto themselves, as those which declare the work of the Law written in their heart: their conscience bearing record unto themselves, and their thoughts accusing or excusing them, etc. For the understanding of those ten Commandments, and the better to discern the large spread of Righteousness which they contain, take these few Rules that hold in every one. First, They are uttered by a figurative speech of a part for the whole, under one (and that commonly the greatest) comprehending not only every particular duty, whatsoever may fall into the life of man, of the same nature with that which is there commanded or forbidden, but the whole manner of performance, that it be with all the powers of one's mind, soul and body; which belonging to every Commandment, is once for all explained in the definition I gave of Righteousness. Secondly, Commanding one thing, they forbidden the contrary: forbidding one thing, they command the contrary. Lastly, this withal is to be remembered, that all the things before spoken of in the definition I gave Holiness and Righteousness, pertain and have their place in every Commandment, the corruption of nature and desire being (as I think) forbidden in every one, not alone in the tenth: And that for these Reasons: First, From the nature of God that gave the Law, who being a a john 4. 24. Spirit, & therefore piercing b Heb. 4. 12, 13 into the most secret thoughts and intents of the heart, every Commandment of his (not only the ten Commandments laid together) must needs be c Rom. 7. 14. spiritual; to bind the whole strength of nature, and all the thoughts and desires which the Scripture is wont to call the spirit of our mind, as before was noted. Secondly, Since it cannot be denied, but that this is so in the duties of the first Table, the same reason and proportion carrieth it to those of the second also. Thirdly, our Saviour Christ's interpretation of the seventh Commandment, is a sufficient warrant, extending it to all kind of Lust, Math. 5. 28. As for the tenth, it hath another sense, as shall be seen when we come unto it. And that which Paul saith, Rom. 7. 7. I had not known lust, except the Law had said, Thou shalt not lust: I take, under reformation of better judgement, to be meant not of the tenth Commandment only, but of the whole purity that way, which the Law of God throughout requireth, and that as well in the duties to God, as to our brethren; which the Apostle sound gathereth to be commanded in the Law, because the Law is spiritual. Neither doth it follow, because he saith, Except the Law had said, Thou shalt not lust, that therefore he must needs point out the very words of one Commandment; or because he saith many times (that Commandment) that therefore he meaneth a particular Commandment, one of the ten: for the Law may as well be said to say, Thou shalt not lust, because in the general doctrine thereof it forbiddeth all kind of lust, as in the like case the same Apostle d Ephes 5. 14. writeth, that God saith in the Scripture, Arise, thou that sleepest, and Christ shall shine unto thee. Which notwithstanding are not the precise words of any one place of Scripture, but the general sum and doctrine of the Gospel. The name also of Commandment, comprehending the scope and substance of many Commandments, you have so used, 1. john 2. 7, 8. And albeit Paul, Rom. 13. 9 do aptly & truly render the meaning of the tenth Commandment, by the same very words which here he useth, that hindereth not, but that in this place it may have another sense, the word serving indifferently for e So is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken, Luke 22. 15. Matth. 22. 17. and 1. Pet. 1. 12. for a longing and earnest desire. coveting, or for lusting, and the diversity of the Argument enforcing a diverse interpretation of these two places. The Ten Commandments, which summarily contain the whole doctrine of Righteousness, whatsoever the Law or Prophets speak of, our Saviour Christ in his The doing whereof is termed Righteousness, and hath two parts, Pietio, and justice. infinite wisdom hath contrived into two: The love of God, and of our brethren: When unto the Lawyer, ask him which is the great Commandment in the Law, he answereth, f Math. 22. 37. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy might. This is the first and great Commandment, and the second is like unto it: Thou shalt love thy neighbour as thyself: on these two commandments hang the whole Law and the Prophets. PAUL useth the very terms of Piety and justice, Rom. 1. 18. For the wrath of God is manifest from heaven against all impiety, and injustice of men. So he saith, Tit. 2. 12. that the Grace of God manifested by the Gospel, instructeth us, that we should live soberly, and justly, and godly in this present world. Where, before justice and Piety, which are the parts, he putteth Sobriety or Soundness of mind, as the form that is to hold in both, 1. Tim. 1, 2. he deuideth it into Piety or Godliness and Honesty. Sometimes in stead of Piety, you shall find the term of Holiness, which is all one: g Luke 1. 75. That being delivered out of the hands of our enemies, we might serve him in holiness and righteousness. Put on h Ephes. 4. 24. the new man, which according to God is created in true righteousness and holiness: but i Acts 3. 14. ye have denied that holy and lust one. HEROD k Marc. 6. 20. did reverence JOHN, knowing he was a just and a holy man. Ye l 1. Thess. ●. 10. are witnesses, and God, how holily, and justly, and unblamably we were conversant among you that believe. He m Reuel. 22. 11. that is just, let him become more just: he that is holy, let him become yet more holy. According to this division of our Saviour Christ, we commonly call these two, The first and the second Table, as they were at the first delivered of God to Moses. The sum of the first Table is, Thou shalt love the Lord thy God with all thy heart (or mind) and with all thy soul, and with all thy might. And to this Table the four first Commandments do belong. The sum of the second is, Thou shalt love thy neighbour as thyself. And to this Table the six last Commandments do belong; for all which, our Saviour Christ himself is our warrant, who calleth these two, The n Math. 22. 37. first and second Commandments. The sum of the first Commandment is, That we Piety is, of the immediate duties to God; whereof this is the whole, that we have God to be our God. have God to be our God. So it is expressed in the Commandment itself, Thou shalt have no other gods before my face. The first affirmative whereof is, Thou shalt have me to be thy God. The contrary of this having of God to be our God, is, first, that which the Psalmist o Psal. 10 4. noteth, The wicked are so proud, they seek not after God. Against which, p 2. Chro. 15. 13. Asa made a Law, that if any would not seek after God, he should die. Secondly, Atheism, in denying God or his properties, as Providence, Wisdom, Presence, etc. The fool q Psal. 14. 1. hath said in his heart, There is no God. Ye have said, r Malach. 3. 14. It is in vain to serve God, etc. We have God to be our God, by cleaving to The parts are two: one to cleave unto him. him, and worshipping him. This Distribution Moses giveth, Deut. 10. 20. Thou shalt fear JEHOVAH thy God, and serve him. Thou shalt cleave unto him, and swear by his Name. Cleaving, I call that strait and holy bond, whereby we are tied and glued as it were to God, as the Apostle speaketh, s 1. Cor. 6. 17. He that is glued to the Lord, is one spirit. Of this it is said, t Iosh. 23. 8. Stick fast unto JEHOVAH your God, as you have done unto this day. He exhorted u Acts 11. 23. all, that with purpose of heart they would cleave to the Lord. The contrary whereof, is that which the Prophet speaketh of, x jerom. 17. 5. Cursed is the man whose heart departeth from JEHOVAH. Their y Esay 26. 13. heart is fare from me. If any man z Hebr. 10. 38. withdraw himself, my soul shall have no pleasure in him. This cleaving to God, groweth from a respect of that absoluteness of all good things that are in him, and hath these parts: First, to love him for his goodness, desiring nothing Loving. more than to be joined unto him, delighting to think and speak of him, and to do the things that are pleasing in his sight. By which notes and marks it is easy for us to examine our love unto him: a Deut. 6. 5. Thou shalt love JEHOVAH thy God, with all thy heart, etc. The contrary whereof, is that hatred of God, whereof we spoke before. Secondly, to reverence him for his Holiness, and the Reverencing. Majesty of his presence, before whom no unseemly thing may come. b Eccles. 5. 1. God is in Heaven, and thou art upon the earth, therefore let thy words be few. And this as a bridle raineth and keepeth us back from committing either open wickedness, or secret sins. Who would not be ashamed to spew in the face of his Prince? How much more should we blush, to pour forth our wickedness in the sight or presence of this King of Kings, infinitely more glorious than all the Princes of the world? Therefore doth the Holy Ghost aggravate the sin of the old world: c Gen. 6. 11. That the earth was corrupted before God: and of the Sodomites, that d Gen. 13. 13. they were exceeding sinners before JEHOVAH, that is, without all reverence daring in his presence, and as it were he looking on, to commit all kind of filthiness. And the Wiseman e Prou. 5. 21. useth this as a most effectual Argument, to draw men from the enticements of sin, under that one of the strange woman, comprehending all the rest, For that the ways of every one are before the eyes of JEHOVAH. For the other, common are the exhortations in the Scripture, f Gen. 17. 1. Walk before me, and be upright: And g Exod. 20. 3. thou shalt have none other gods before my face. ENOCH h Gen. 5. 14. is also commended, that he walked with God. And the Prophet jeremy i jerem. 13. 23. notably enforceth this reason, Can any man lie hid in darkness, and I not see him, saith JEHOVAH? Do not I fill Heaven and earth? The contrary whereof is profaneness of heart: k Hebr. 12. 16. Let there be no profane person, as ESAV, etc. Thirdly, to fear him for his Power and justice, not Fearing, with a servile fear, which hath pain and torture in it, and setteth the conscience, as it were upon a l john 4. 18. Rack: but with a filial and childlike fear: that is to say, not so much for fear of punishment, as for fear of offending so good and so gracious a Father. Thou m Levit. 19 14 shalt not curse the Deaf, neither put a stumbling block before the blind, but shalt fear thy God: I am JEHOVAH. Who n jer. 10. 7. would not fear thee, etc. seeing Power resteth in thee? Let o Heb. 12. 28. us labour to please God with reverence and fear: for even our God is a consuming fire. If p 1. Pet. 1. 17. you call him Father, which without respect of persons judgeth every one according to his work, pass your time of dwelling here in fear. If q Mal. 1. 6. I be a Father, where is my fear? Fear r Esay 8. 13. 14. not the fear of this people, nor terrify yourselves. JEHOVAH of Hosts him sanctify: let him be your fear, and let him be your terror. Where these two kinds of fear are plainly distinguished: The contrary whereof is contempt of God, like to Pharaoh, Who is s Exod. 5. 2. JEHOVAH, etc. To believe him for his Truth and Faithfulness to Believing, perform whatsoever he speaketh, as he saith in the Psalms, t Ps. 89. 34, 35, I will not alter that which is proceeded out of my mouth, nor falsify my faith. The lack of this Grace bereft those two worthy Saints of God, Moses and Aaron, of that great blessing (which they so much desired) to conduct God's people into the Land of Promise, Because n Numb. 20. 12 ye believed me not, to sanctify me in the presence of the Children of Israel; therefore ye shall not bring this Congregation into the Land which I have given them. The contrary of it is doubtfulness concerning the Truth of God's promises or judgements, whether present or to come. I x Psal. 116. 11. said in my heart, All men are Liars. Whence cometh tempting or God, when through distrust and unbelief we seek signs of his Truth and Power: y Mat. 4. 7. Thou shalt not tempt the Lord thy God: z 1. Cor. 10. 6. 10 Neither let us tempt God, as they tempted him, and were destroyed of Serpents. To trust and set our faith and full affiance upon him, Trusting and in respect of his Power and Might, whereby he is able to do it. Hereof the a Rom. 4. 21. Apostle setteth Abraham before us for an example, the father of the faithful, who contrary to hope, believed under hope, being fully assured, that what God had promised, he was able to perform. And of himself he saith, b 1. Tim. 1. 12. I know whom I have believed, and am persuaded that he is able to keep the thing committed to him unto that day. Agreeable whereunto is the speech of our Saviour Christ, My c john 10. 28. Father is greater than all, and none shall be able to take you out of his hand. And this may well be thought the cause why the Lord himself setteth that name in the forefront of his Titles, JEHOVAH, JEHOVAH, the mighty God, etc. And why the Apostles Symbol, commonly called the Creed, comprehending in sum all the Articles of our Faith, beginneth with this, I believe in God the Father Almighty. For holding this, there is nothing so incredible to flesh and blood, which we will not believe and depend upon: doubting of this, there is none of God's promises so clear and certain, which we are not ready to call in question. Of this trusting in God we read, They d Psal. 22. 5, 6. called upon thee, and were delivered; they trusted in thee, and were not confounded. God e Psal. 27. 1, 3. is my light and my salvation: whom should I fear? God is the strength of my life, of whom should I be afraid? And f 2. Kin. 6. 16. he answered, Fear not: for they that be with us, are more than they that be against us. Thus we must trust in God, not only when we see the means before us, but without, and even contrary to all means; as g Dan. 3. 17. SHEDRACH, MESHACH, & ABEDNEGO did. The God whom we serve, is able to deliver us out of the hot burning Furnace, and out of thy hands, O King, he can deliver us. The contrary hereof is, First, distrust in God; as the wicked Achaz, h Esay 7. 11. being offered of God a sign, for the strengthening of his faith, disdainfully doth answer, I will not ask a sign, neither will I make trial of JEHOVAH, by committing unto the hands of this jehovah (whom thou talkest of) a matter of such danger and importance to the State, as is the War now in hand. Secondly, Confidence in the Creature, whether ourselves and the good things which God hath given us, as Friends, Honour, Credit, Wisdom, Riches, or whatsoever else: i 1. Tim. 6. 17. Exhort the rich men in this World, that they trust not in the incertainty of riches, but in the living God, who ministereth to all men abundantly, etc. k jer. 17. 5. Cursed is the man that hath his confidence in man, and maketh flesh his Arme. The l Obad. v. 3, 4. pride of thine heart hath deceived thee. Thou that dwellest in the cliffs of the Rocks, whose habitation is high, that sayest in thy heart, Who shall bring me down to the ground? though thou exalt thyself as the Eagle, and make thy nest among the Stars, thence will I bring thee down, saith JEHOVAH, 2. Chron. 16. 12. Asa a Religious Prince is taxed, that in the extremity of his sickness he sought not to the Lord, but to Physicians. Sixtly, To hope in him, and patiently to expect and Hoping in him wait for all good things at his hand, because of his mercies, and the unchangeableness of his nature, who never repenteth him of his promises: For m Rom. 11. 29. the gifts and calling of God are without Repentance. It is n Lam. 3. 22. the wonderull kindness of JEHOVAH, that we are not consumed: for his mercies fail not. Therefore o Esay 30. 18. will JEHOVAH wait to do grace unto you. And therefore will he lift up himself to have mercy on you: for JEHOVAH is a God of uprightness and judgement. Blessed are all that wait on him. Hereupon the p Psal. 37. 5, 7. Psalmist doth exhort us; Commit thy way unto JEHOVAH, and trust in him, and he shall bring it to pass▪ wait patiently upon JEHOVAH, and hope in him: fret not thyself for him that prospereth in his way, and for the man that bringeth his erterprises to pass. Commit q Pro. 16. 3. thy works to JEHOVAH, and thy thoughts shall be directed. The contrary whereof is despair: I r 1. Thes. 4. 13. would not, Brethren, have you ignorant concerning them which are asleep, that ye sorrow not, even as other which have no hope. By this our cleaving unto God, two virtues come to be wrought within us: First, Patience, in a cheerful undergoing of danger From whence arise Patience and and troubles, without repining or using unlawful means to be delivered from them: and that by resting upon his Wisdom, who hath the times when, and the means how to send us help, numbered before him. Though s job 13. 5. he kill me, yet will I trust in him. I was t Psal. 39 9 dumb, and opened not my mouth, because thou didst it. The contrary whereof is impatience in afflictions; as that of JEREMY, Cursed u jer. 20. 14, 18. be the Day wherein I was borne, and let not the Day wherein my Mother bore me, be blessed. How is it that I came forth of the womb, to see labour and sorrow, that my days should be consumed with shame? And the whole third Chapter of job bewrayeth his great infirmity this way. Secondly, Humility, to acknowledge all we have, to Humility come from God; and therefore in the conscience of our emptiness, and of his bounty and goodness, to give all glory unto him alone; whereof the Apostle saith, Let him x 1. Cor. 1. 31. that glorieth, glory in the Lord. Deck y 1. Pet. 5. 6. yourselves with lowliness of mind: for God resisteth the proud, and giveth grace to the humble. Such an humble heart was in z 1. Chron. 19 11, 14. DAVID: Thine (saith he) O JEHOVAH, is greatness, and power, and glory, and victory, and praise: for all that is in Heaven and in Earth is thine: thine is the Kingdom, O JEHOVAH, and thou excellest as head over all. But who am I, and what is my people, that we should be able to offer willingly after this sort? For all things come of thee, and of thine own hand taken do we give unto thee. The contrary whereof is pride or presumption boasting and glorying of ourselves. Now a 1. Cor. 4. 6, 7. these things, Brethren, I have figuratively applied unto mine own self and APOLLO'S for your sakes, 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: for who separateth thee? and what hast thou, that thou hast not received? If thou hast received it, why reioycest thou, as though thou hadst not received it? A notable example hereof is in Herod, whom the Angel of the Lord smote, because he gave no glory unto God, Acts 12. Worship must needs be a part of the first Commandment: The other to worship him. for whom we worship, him we acknowledge for our God. There is none so brutish, that doth otherwise. Contrary to this worship are, First, Blasphemy, which is a reproach of God, and a flat contempt with a high hand against his Majesty: b Leu. 24. 15, 16 Whosoever curseth his God, shall bear his sins, and he that blasphemeth the Name of JEHOVAH, shall be put to death. Such was that of cursed c 2. King. 19 10 RABSHAKEH: Thus shall ye speak to HEZEKIAH King of judah, and say, Let not thy Goddeceive thee, in whom thou trustest, saying, jerusalem shall not be delivered into the hand of the King of Asshur. Secondly, Worshipping of any beside God: Thou d Mat. 4. 10. shalt worship the Lord thy God, and him only shalt thou serve. And this hath under it diverse kinds: First, Worshipping of the Devil, whether in direct seeking unto him, conjuring and invocating of him, or in Devilish means, though pretending other causes. To the first, refer all using of the help of an unclean spirit, wherewith one is possessed, or of some Familiar; As the Maiden, which in the c Acts 16. 16. Acts having a spirit of divination, got her Masters much advantage with divining. Of these the f Esay 29. 4. Prophet speaketh, 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. Secondly, Sorcery and Necromancy, where the Devil is sought unto in the form of some dead man, as in the Story of the Witch g 1. Sam. 28. 11 13, 14. of Endor, who raised up the Devil in the likeness of Samuel, like an old man lapped in a Mantell: for that it was not the true Samuel, but a mere illusion of Satan; beside many other, this one reason doth evince, for that God had h Verse 6. refused to answer Saul by Prophets, such as Samuel was. To the second belong Sooth-saying, and Divination; by flying of Birds, looking into beasts entrayles, as the King of Babel did, Ezech. 21. 21. who consulted with Idols, and looked into the liver. Stargazing, Charms, Mumbling of words, casting of Figures, etc. MOSES, Deut. 18. 10, 11. hath all these together, Let none be found among you that useth Witchcraft, or is a regarder of times, or a marker of the flying of Fowls, or a Sorcerer, or a Charmer, or that consulteth with spirits, or a Soothsayer, or that asketh counsel at the dead. Where the pretence of doing good, which some Object, doth no whit lessen the sin, seeing the glory of God is alike impeached in them both. And therefore the good Witch no less than the other Witch is abominable in his sight. And here all going to Witches, Conjurers, and Soothsayers, and such like, is also condemned: If i Levit. 20. 6. 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, & cut him off from among his people, 1. Chro. 10. 13. SAUL is said to have died for his transgression principally, in that he sought, and asked counsel of a Familiar Spirit. To this seeking to soothsayers and Witches, the Holy Ghost opposeth a Prophet, as the only lawful Minister of God, to know his will by: For k Deut. 10. 14, 15. these Nations which thou shalt possess, hearken unto those that regard the times, and unto Sorcerers. As for thee, JEHOVAH thy God doth not suffer thee to do so: JEHOVAH thy God will raise up unto thee a Prophet like unto me, from among you, even of thy brethren, unto him ye shall hearken. l Esay 8. 19, 20. When they shall say to you, Inquire at them that have a spirit of Divination, and at the soothsayers 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? Secondly, The Worship of false gods, as the Heathen did; jupiter, Saturn, the Sun, the Moon, etc. wherein, under a show of worshipping of God, the Devil indeed is worshipped. m 1. Cor. 10. ●0. Those things which the Gentiles sacrifice, they sacrifice to Devils, and not unto God. And I would not that ye should have fellowship with Devils. Thirdly, Attributing religious reverence The Papists teach that this religious reverenc is to be done to creatures, as to Angels, the souls departed, the Cross, etc. to any creature, man, or Angel, how excellent soever: which fault john so holy an Apostle twice fell into, and is reproved of the Angel for it: I n Reuel. 19 10. & 22. 8. fell down before the feet of the Angel, to worship him. But he said unto me, Take heed thou do not; for I am thy fellow servant, etc. Worship God. So o Acts 10. 26. Peter seeing Cornelius give him more than a civil honour, raiseth him up, and telleth him, I am also a man. Under the name of worship, are comprehended generally Which worship comprehendeth all kind of Service, Public and Private. his whole service, and whatsoever he commandeth for the glorifying of his Name, both public exercises of hearing the Word preached, partaking of the Sacraments, etc. and private meditation of his Word and Works, etc. More particularly, one special and principal branch One principal part whereof is Prayer. of this service, is Prayer, the Flower of all the rest, without which, we can assure no blessing unto ourselves of any good thing we do enjoy: For p 1. Tim 4. 4. every creature of God is sanctified by the Word of God and Prayer. A noble and a worthy service; so acceptable unto him, that it is compared to Incense or sweet Perfume, Psal. 141. 2. Let my Prayer be directed in thy sight as Incense, & the lifting up mine hands, as an evening Sacrifice; also to the drops of q Cant. 4. 11. Both Petition for the obtaining of good things, or turning away of evil, and thanksgiving for all we do enjoy. Honey dropping from the Honie-combe; It standeth both in Petition for all things needful, and Thanksgiving for all we have; especially such good things as by Prayer we obtain of him. Call r Psal. 50. 15. upon me in the Day of trouble: So will I deliver thee, and thou shalt glorify me. PAUL, 1. Tim. reckoneth up four kinds, Deprecations, Prayers, Requests, Thanksgiving: But the first three are all comprehended under Petition: Deprecation being a Petition to be delivered from hurtful things, Prayer noting a Petition for some good thing; and Request, a Petition against those that wrong us. The contrary hereof, is praying to The Papists that teach Invocation of Saints. any Creature, Saints, Angels, or whosoever else, this being an honour that belongeth to God alone; for how s Rom. 10. 14. can they call upon him, in whom they have not believed? And God in the Psalm t Psal. 50. 15. willeth us, Call upon me in the Day of trouble. Of the nature of Prayer, when the necessities of this A piece also of this service (when just occasion requireth) is Swearing and Cursing by his Name, making our Vows unto him, and by Lottery to commit into his hands, the success of our doubtful affairs. life require, are, Swearing and Cursing by his Name, as a witness of the truth, and a Revenger of all Lies, making our Vows unto him, and by Lottery to commit into his hands the success of our doubtful affairs. Oaths and Curses are both joined together, Nehem. 10. 30. They entered into the curse, and into the oath, to walk in God's Law, which was given by MOSES, etc. Swearing is expressly commanded, as a part of God's Worship, Deut. 6. 13. Thou shalt fear IHOVAH thy God, and serve him, and shalt swear by his Name. The nature of it the Apostle showeth, 2. Corinth. 1. 23. Now I call God to record against mine own soul, that to spare you, I came not as yet to Corinthus. Of Vows the Psalmist speaketh, Psal. 50. 14. Offer unto God praise, and pay thy V●●es unto the most High. And of lots Solomon in the Proverbs, The u Pro. 16. 33. lot is cast into the lap, but the whole disposition thereof is from JEHOVAH. The contrary hereof are blasphemous The Papists allow these blasphemous Oaths. and superstitious Oaths, Vows etc. when we swear by them which are no gods, or by Idols, as by the Mass, our Lady, etc. How x jer. 5. 7. shall I spare thee for this? Thy sons have forsaken me, and sworn by them which are no Gods: They y jer. 12. 16. taught my people to swear by BAAL. They z Amos 8. 14. that swear by the sin of Samaria, and say, As thy God, O DAN, liveth, and as the God of the way of Beershebah lineth, even they shall fall, and shall not rise any more. CHAP. VI Of the second Commandment. THE sum of the second The Papists strike out this whole second Commandment most saor▪ legiously. Commandment is, That we worship God, as he himself hath commanded: Every a Deut. 1●. 32. thing which I command, that shall you keep and do; Thou shalt not add unto it, neither shalt thou take from it. b 1. Chron. 15. 13. Therefore, saith the good King EZECHIAH, did JEHOVAH our GOD make a breach among us at the first, because we sought him not according to appointment. Whatsoever c Exod. 23. 13. To the worship of God two things do belong; a holy manner of warshipping God, & a holy rest: The manner standeth in Obedience and Reverence. I say unto you, you shall keep. Herein it differeth from the former Commandment, Obedience, is the worshipping of him according to his Commandment. That commanded the Worship of God which is natural: This, the Worship whatsoever the same be, which is by Divine Ordinance and Institution. To do whatsoever God commandeth, is called Obedience: A virtue, as Samuel saith, 1. Sam. 15. 22, 23. better than Sacrifice, and wherewith the Lord is more delighted, then with Offerings. And, that Obedience is the sum of the second Commandment, may appear by the opposition there made of them that love God and keep his Commandments, to these words, Thou shalt not make any graved Image. As therefore in the first Commandment the worship of false gods was forbidden: so here is forbidden all false worship of the true God, which the words plainly show, forbidding to make any carved Images to ourselves, or to bow down and worship the things which so we make. Now, there is none so foolish, that judgeth the work of his own hands to be indeed and truly God, or that worshippeth the very things that himself hath made; but only in and by the same doth worship him, whom in his true or false conceit he holdeth to be God. Therefore it is said, Mat. 15. 9 In vain they worship me, etc. The contrary therefore of The Papists teach and command all manner of Will-worship, Idolatry, Superstitions, and their fabulous and sayned Traditions. this Commandment is in one word Will-worship, when we worship the true GOD falsely, that is to say, after our own inventions: d Col. 2. 23. which things have indeed a show of wisdom in Will-worship and humbleness of mind, and in not sparing the body, but are not in any estimation, seeing they are referred to the satisfying of the flesh. e 1. Sam. 13. 13 SAMVEL said unto SAUL, Thou hast done foolishly. Thou hast not observed the Commandment of JEHOVAH thy God. Will-worship containeth under it, First, Idolatry: that is, the The Papists Idolatry, and their wicked and fond distinction, as if the Scripture only condemned such Images as the Heathen made for the worshipping of their false gods, which is manifestly confuted both by the example of the jews, Exod 32. and by this Commandment of Moses, Deut. 4. 12, 15, 16 who, to restrain the people from Idolatry, opposeth the voice of God heard in the Mountain to all Images, even to the Image of God himself, not only to the Image of Heathen gods; When jehovah spoke unto you out of the midst of that fire, ye heard the voice of his words, but saw no similitude, save a voice: take heed therefore, etc. worshipping of GOD in Images or Idols, whereof God giveth so strait charge f Deut. 4. 15, 16 Take heed therefore unto yourselves, for you saw no similitude in the Day that JEHOVAH spoke unto you in Horeb out of the midst of the fire: That ye corrupt not yourselves, & make you a graved Image, the likeness of any representation, etc. And the g Esay 40. 18. Prophet cryeth out, Unto whom will ye liken the mighty God? and what likeness will ye address for him? Hither belongeth that, where he is said to be a h Esay 45 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God, that hideth himself, that is to say, invisible, and not to be expressed by carved Images: As the opposition there showeth. Wherefore the Apostle in the Catalogue of offences worthily giveth the first place hereunto: They i Rom. 1. 23 turned theaglory of the incorruptible God into the similitude of the Image of a corruptible man, and of Birds, and of fourfooted beasts, and of creeping things. This was the sin of the Israelites in the Wilderness: for they worshipped not the Calf; as the Papists, to colour their own Idolatry, do affirm, but God in the Calf; so themselves proclaim: k Exod. 32. 5. Tomorrow shall be the Holiday of JEHOVAH: Let us make a Feast tomorrow to JEHOVAH. And the Psalmist beareth l Psal. 100LS. 20. witness, They turned their glory into the frame of an Ox that eateth grass. And yet this Calf made to worship God in the form thereof, Stephen calleth an Idol, Acts 7. 41. These two kinds bowing down to Moloch, to serve and worship him, and worshipping the true GOD in the bowing down to Moloch, are plainly distinguished, Zophaniah, 1. 5. and judgements there pronounced against both sorts of such worshippers: for it is certain, that Idols and Images are so fare from being, as they seem m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. glasses and representations to make men see God the clearer, that contrariwise they close and daub up men's eyes from seeing, and their hearts from understanding. As the Prophet in plain words speaketh, Esay 44. 18. teaching nothing indeed but vanity and lies. Their molten n Esay 41. 29. Images are wind, and emptiness, or confusion. What o Habak. 2. 18. profiteth the carved Image, when the framer thereof hath caruedit a molten Image, and a teacher of lies? But p jer. 10. 8. together (both jews and Gentiles iumping in the same Idolatry) they are brutish and become Fools, for the stock (or wood, that is to say, the Image made of wood) is a doctrine of vanities. And again, Every q Verse 14, 15. man is not so brutish, that he knoweth not that every Founder is shamed by the carved Image: for his molten Image is but falsehood, and there is no breath in them: they are vanity, and the work of errors, what time these men (their worshippers) are visited, they (their Images themselves) shall perish. Wherefore all use of an Image devised by man's brain in God's service, is condemned: for when himself pleaseth to appoint them, as he did the Cherubins, etc. under the Law, his Commandment maketh it to be lawful. So the very words of the Law do sound, Thou shalt not make unto thyself (that is, of thine own head, and out of the device of thine own brain.) Secondly, Superstition, that is to say, all corruption of God's Service, by adding or taking from, be it in meats and drinks, observing of days and times, ceremonies and ministeries invented by men or otherwise. Therefore r Deut. 12. 32. whatsoever I command you, take heed you do it; thou shalt put nothing thereto, nor take aught therefrom. s Mat. 15. 9 In vain they worship me, teaching for doctrines the commandments of men. Thirdly, Traditions, to signify and represent any grace of God, otherwise than he hath appointed; for the which, Christ condemned the Pharises washing of hands and cups, etc. Ye t Mark 7. 8. lay the Commandment of God apart, and observe the traditions of men; as the washing of pots and cups, and many other such like things ye do. CHAP. VII. Of the third Commandment. IN the third Commandment, God would Reverence is a religious affection in the Service of God. have his Worship to be with all Reverence and Religion for the Name of God, noting out this whole outward service, as that whereby God is made known unto us: and taking it in vain, noting every abuse therein, show the reverend manner of worshipping God, to be the subject of this Commandment, whether it be in his public or private service, or in the using of his Names and Titles. Of his public Service the Psalmist u Psal. 26. 6. saith, I wash my hands in innocence, and so compass thine Altar, O JEHOVAH. Of private, the Law is given in the case of Vows, Oaths, etc. Numb. 30. 3. When a man voweth a Vow unto JEHOVAH, or sweareth an Oath, he shall not profane that he speaketh. Touching the Reverend and Religious using of the Names and Titles of God, a special commination is made, Deut. 28. 58. If thou wilt not fear this glorious and reverend Name, JEHOVAH thy God, etc. The contrary hereof generally is, all lack of Reverence in God's Service, and containeth under it, First, Using Gods Name carelessly in common talk; as, Good Lord! O God etc. when we never think upon him. Secondly, jesting with the Scripture, or the Phrases of it, The x jer. 23. 34. Prophet, or the Priest, or the People, which shall say, (in scorn and derision) The burden of JEHOVAH, I will visit that man and his house. Thirdly, Light passing over the judgements of God that are seen in the World; which, because it is a common fault, our Saviour, Luke 13. 1. insisteth long, to show the right use that is to be made of them: Were these Galileans, whose blood PILATE mingled with their Sacrifices, or those eighteen upon whom the Tower of Siloam fell, and slew them, greater sinners than all other men, because they suffered these things? Nay: but I say unto you, Unless ye repent, ye shall all in like manner perish. Fourthly, Abusing of the Creatures to the reading of Fortunes, Destinies, Prognostications, and such like, contrary to the right use and end of their Creation, which was not to foretell things to come, but to distinguish days, months and years, as before was opened. Therefore doth the Prophet Esay worthily scorn and deride this kind of people, Esay 47. 13. Thou tyrest thyself with the multitude of thy counsels. Let now the Astrologers, the Stargazers, and Prognosticators stand up, and save thee from those things that shall come upon thee. In the particular parts of GOD'S Service these things are contrary: In Oaths the contraries are, First, to swear falsely: It y Zach. 5. 4. shall enter into the house of him that sweareth falsely by my Name. Secondly, to swear of matters either not doubtful or not of that weight that requireth an Oath, or when we know that he for whose sake we swear, will not rest in it. All these, the Apostle, Heb. 6. 16. comprehendeth in one, when he saith, that an Oath among men for confirmation sake, is an end of all gainsaying. Therefore Swearing in our common talk is unlawful: Let z Mat. 5. 37. your communication be Yea, yea, Nay, nay: for whatsoever is more than these, cometh of evil; Thirdly, not to perform that which we swear to do: a Mat. 5. 37. Thou shalt not forswear thyself, but perform thine oath to the Lord. In Curses it is contrary, when in bitterness or rage we curse our enemies, or ourselves: with which fault two b job 3. jer. 35. of the singular Saints of God, job and jeremy were stained. In Vows. First, When they are of The Papists, which teach vows of things not in our own power, as perpetual single life. things not in our power, whereby the vow of perpetual single life appeareth to be unlawful: for as our Saviour saith, c Mat. 19 11. All are not capable of this, but they only to whom it is given. Secondly, When we vow things too base to offer unto God; as if a Rich man, to obtain some great mercy at God's hands, would vow to give somewhat not worth the speaking of, unto the poor. This Solomon wisheth us to take heed of, when in the matter of Vows he maketh the fear and reverence of God, in not doing any thing unworthy of his Majesty, one great and special point, Eccles. 5. 6, 3. Thirdly, when we vow such things, as are not indifferent to do or to leave undone: for as to bring the hire of a Whore, or the price of a Dog into the House of God for a Vow, were to profane his Service, Deut. 23. 18. So to vow that in token of a rare and extraordinary zeal, which without vow we are bound to do, is rather to dally with God, then to offer any special service to him. This is plainly taught, Deut. 23. 24. when it is said, If thou vow not at all, it shall not be sin unto thee: but the sin is, in not performing our Vow, when we have vowed it. And if we take a view of all the Vows of God's Children, we shall find them all for the most part (according unto this rule) of things which otherwise without offence they might have left undone. Such was that of d Ps. 132. 3, 4, 5 DAVID, I will not go unto the Tent of mine House, nor climb up my Bedstead, nor suffer sleep in mine eyes, nor slumber in my eyelids, till I find out a place for JEHOVAH, etc. an habitation for the mighty God of JACOB. And that of ANNA, e 1. Sam. 1. 11. If indeed looking to the affliction of thine Handmaid, thou wilt remember me, and not forget thine Handmaid, but give unto thine Handmaid a man-child, then will I give him to JEHOVAH all the days of his life, and no Razor shall come upon his head. Such also was f Gen. 28. 20, 21, 22. jacobs' Vow, If JEHOVAH God will be with me, and keep me in this journey which I go, and will give me bread to eat, and clothes to put on, so that I come again to my father's house in safety; and finally, if JEHOVAH will be my God; Then (there beginneth the Vow) shall this Stone, which I have set up as a Pillar, be the House of God. Fourthly, When we are slack to perform them: When g Deut. 23. 21. thou vowest a Vow to JEHOVAH thy God, thou shalt not delay to perform it: for JEHOVAH thy God will certainly require it of thee, and it shall be sin unto thee. When h Ecclesi. 5. 3. as thou vowest a Vow to God, delay not to perform it: for God hath no pleasure in Fools. Yet for the performance of some greater duty, our Vow may be put off for a time, as the example of the Rechabites i jer. 35. 7. 14. doth confirm, of whom the Lord himself beareth witness, that they observed the vow of JONADAB their father, charging them not to dwell in houses, but in Tents continually; though for safety of their lives they came to dwell in jerusalem. For the performance of the duties of this Commandment, Whereunto are requisite Preparation, are required in all, but especially in the public service of God; First, Preparation of ourselves before we come: by considering both the cause that should move us to it, and how to perform it with greatest duty and respect; as the Preacher doth exhort us: Take k Eccles. 47. & 5. 1. heed unto thy feet, when thou goest into the House of God: and be nearer to hearken, then to give the gift of Fools, and sacrifice; for they know not that they do ill. Do not confusedly speak with thy mouth, nor let thy heart make haste to utter a word before God: for God is in Heaven, & thou art upon the Earth: Therefore let thy words be few. To which purpose it is necessary, that we use private Prayer beforehand, and take special view and examination of our sins, that hinder our approach to God. Secondly, Diligent attention. Being come, and trembling and Humiliation. at the presence of God, before whom we stand; like unto that good woman l Acts 16. 14. LYDIA, whose heart God opened, that she attended to the things spoken by PAUL. And as Cornelius did, Acts 10. 33. Now therefore all we are here present before God, to hear all things that are enjoined unto thee of God. Whereupon, every where in the Scripture it is made a proper mark of God's Children, to tremble at his Word: To m Esay 66. 2. this man do I look, to him that is humble and of a broken spirit, and which trembleth at my words. Thirdly, Meditation, and chewing as it were the cud, when we are departed; as the men of n Acts 17. 11. Berhea did; who, after they had heard PAUL, searched the Scriptures whether those things were so. For the fitting of us to some more special parts of his And when need is, both fasting, to quicken us to petition in the acknowledgement of our unworthiness and wants, and feasting to express our thankfulness for his benefits. worship, are required both Fasting, and a holy Feast: Fasting, to quicken us to petition in the acknowledgement of our wants; holy Feasting, to express our thankfulness for his benefits. This use of Fasting, the King of Nineveh was not ignorant of, when he gave o jonah 3. 9, 10 commandment by the Decree of the King and his Nobles, saying, Let neither Men nor Beasts, nor Herds, nor Flocks taste any thing, nor feed, nor drink water; but let Men and Beasts cover themselves with Sackcloth, and cry unto God strongly, etc. Esay toucheth the same in the 58. p Esay 58. 4. Chapter of his Prophecy, Ye fast not as these times are, to make your voice to be heard on high. But of Fasting, what it is, and of the true nature and properties thereof, we shall have further cause to speak in the Doctrine of Repentance. The contrary hereof, is that which the same Prophet reprehendeth in the people, q Esay 22. 12. In that day the Lord JEHOVAH of Hosts called to weeping, and to mourning, to baldness, and to girding with sackcloth, and behold, gladness and joy, killing of Oxen, and slaying of Sheep, eating flesh, and drinking Wine. Let us eat and drink, for tomorrow we shall die: that is to say, in stead of humiliation, they gave themselves to all kind of jollity, and bathing of themselves in pleasures. The exercise of Feasting was taken up amongst God's people, when they had received some singular benefit, or deliverance from some notable evil, which by Fasting and Prayer they had begged at his hands. In which Feasts, a more liberal use of the creature is permitted, both for plenty and variety, and all kind of honest jollity and pleasure. Go your ways, it is said, Nehem. 8. 11, 13. eat fat things, and drink sweet things, and send portions to him for whom nothing is provided; for this day is holy to our Lord. So the people went to eat, and to drink, and to send portions, & to celebrate great gladness. And in Hester 9 19 They celebrated the fourteenth day of the Month Adar, with gladness and banquet and merriments, and sending of portions from one to another. Generally, the Law thereof given, Deut. 16. 14. The Feast of Tabernacles thou shalt keep seven days: thou shalt rejoice when thou keepest that Feast, etc. The contrary is in this Day of gladness to mourn and weep, for which r Nehem. 8. 10. 11. & 12. Nehemiah and the Levites do reprove the people, Hold your peace: for this Day is holy; be not sad therefore. CHAP. VIII. Of the fourth Commandment. THE fourth Commandment enjoineth a This is the manner of God's worship: A holy rest is the sanctifying of a time unto his Service, which (beside other times, as occasion shall be offered) in a Family or for one's self apart, ought (ordinarily) to be in the morning and evening of every day. sanctifying of some time unto his service, both other times, as occasion shall require, and especially some set and solemn times, which first in a Family or for one's self apart, ought (ordinarily) to be in the morning and evening every day, as the Psalmist s Psal. 92. 2. saith, It is good to declare in the morning thy Kindness, and thy Truth in the night. Therefore was the morning and evening Sacrifice instituted of God, Exod. 29. 38, 39 Some men's zeal hath carried them further, either in respect of the public calamities of the Church, or their own more special and private wants, to perform this duty both morning, evening, and at noon. Evening, morning and at noon will I meditate and pray aloud, saith DAVID, Psal. 55. 17. So Daniel thrice a day kneeled upon his knees, and prayed and confessed before his God, Dan. 6. 11. which is there noted to have been his continual course: or else this at noon haply may be thought, when they came to receive their meat with Prayer and Thanksgiving. Secondly, For public exercises and meetings of the For Church-meetings on such days & times of the day, as may stand with the conveniency of that Church. But of necessity one whole day in seven, is thus to be kept holy, Church, we must do it on such days and times of the day, as may stand with the conveniency of that Church. Thirdly, One whole day in seven is of necessity to be kept holy. This the Scripture calleth by excellency the Sabbath Day, without a difference, as it were the elder brother to all the rest of the days of the week, which is called t Levit. 23. 15. & 25. 8, 8. Mat. 28. 1. Acts 20. 7. 1. Cor. 16. 2. Mark: 6 2 9 Luke 24. 1. john 20. 1. Sabbaths in the plural. The parts of the sanctifying of this day are two: one, to rest from worldly businesses, and from those works and duties of our calling, which at other times are not only lawful, but expedient and necessary to be done. The particular works that we are thus to abstain from, are of two kinds: First, great aswel as small, and small aswel as great. A greater and more excellent work can hardly be imagined, than the building of Gods own House, the material and outward Tabernacle, yet even That the Lord by a strict & precise caution doth specially forbid upon this day, Exod. 31. 13. Yet, saith he, ye shall observe my Sabbaths: Not setting your hand in that day unto this work, though it be most holy. Those holy women that had Odours, Ointments, and all things in a readiness, yet in a religious observation of God's Ordinance, forbore on the Sabbath to embalm the precious body of our Lord and Saviour Christ, and are commended by the Holy Ghost for it. They u Luke 23. 56. rested, saith LUKE, the Sabbath Day, according to the Commandment. Again, how small a thing is it to gather a few sticks! But when one presumed to do this, and with an high hand in profanation of the Sabbath, we know what his doom was from the mouth of God himself, Numb. 15. 32, 33, 34, 35, 36. In the second place come things both necessary and delightful, of profit, and of pleasure. In seed time and in harvest the fittest seasons for all worldly commodities, thou shalt keep Sabbath, saith the Holy Ghost, Exodus 34. 21. Of this kind are travailing and journeying upon that Day; whereof the Law is given, Exodus 16. 29. Tarry every man in his place: Let no man go out of his place the seventh Day. Likewise Fairs, Markets, and all kind of buying and selling: for which cause x Nehem. 13. 19 Read Verse, 15 16, 17, 18. Nehemia that godly Magistrate, When the gates of jerusalem began to be dark before the Sabbath, commanded to shut the gates, and charged that they should not be opened till after the Sabbath, and set some of his servants at the gates, that there should be no burden brought in upon the Sabbath Day. Sporting also, banqueting, and such like, which distract our minds from God's Service, are then to be avoided, which is that the Lord calleth, Not to do our own delight upon that Day, Esay 58. 13. The doing of which things, or of any of them, is contrary to this outward sanctifying of the Sabbath. Yet can we not say, that all these things are utterly forbidden without exception: certain cautions must be made: First, Things of common honesty, and for necessary safeguard of that which would otherwise perish, are lawful upon that Day. Our Saviour taketh that for granted, even amongst those that most straightly urge the Letter of this Law, What y Mat. 12. 11 man is there among you, which hath a sheep, and if it fall upon the Sabbath Day into a Ditch, will not take it and pluck it out? Secondly, Such are allowed as take us not away from the Service of God, but serve for honest and needful recreation, to make us fit for holy things. Thirdly, Hither belong those labours and bodily works which are done for the setting forth of God's Glory, as he that being made whole, took up his Bed Both with public and private exercises. and carried it on the Sabbath Day, john 5. 8, 9 The next part of the sanctifying of this Day, is, to employ it in the Service of God, which is that whereunto the outward rest tendeth, Esay 58. 13. If thou wilt turn away thy foot from the Sabbath, from doing thine own will upon mine Holiday, and call the Sabbath delight, holy to JEHOVAH, and honour him, not doing thine own ways, etc. Of this kind, are, First, All religious and holy exercises, whereof these the Scripture noteth by name, as duties to be performed upon that Day: First, To hear the Word preached, Acts 13. 14. 15. After the reading of the Law and the Prophets in the Synagogue on the Sabbath Day, the Ruler of the Synagogue sent unto them, saying, Ye men and Brethren, if ye have any word of exhortation for the People, say on. Acts 15. 21. MOSES of old time hath in every City those that preach him, being read in the Synagogues every Sabbath Day. Secondly, Public Prayer. Acts 16. 13. Upon the Sabbath Day we went out of the City unto a River, where Prayer was wont to be. Thirdly, To receive the Sacraments at the times appointed. Acts 20. 7. The first Day of the Week, when the Disciples were gathered together to break bread, PAUL preached unto them, etc. Fourthly, Collections and gathering for the Saints: 1. Cor. 16. 2. The first Day of the Week, let every one lay aside by him, treasuring up what he hath been prospered. Fifthly, Private meditation, which was the exercise of john the Apostle, at what time he was banished into the I'll Pathmos for the Word of God: Upon the Lord's Day he was ravished in Spirit, in sweet and heavenly Meditations, Reuel. 1. 10. wherein it is fit that by ourselves, and in our Family we confer together, and call to mind the things that in the public Ministry we have heard, z Acts 17. 11. as the men of Berea did. And in this respect▪ lest by the travailing of our beasts, men, who are necessarily to be employed about them, should be drawn from God's Service, we are commanded, that they should also rest: for whose ease otherwise the Sabbath was not any way ordained. Secondly, The duties of brotherly love, as distributing In which number, the duties of brotherly love, as distributing to the poor according to God's blessing upon us, visiting the sick, helping our Neighbour, or any thing that is his, in their distress, come also to be reckoned, when they are done as works of Mercy. to the poor, according to the good hand and blessing of God upon us, visiting the sick, helping our Neighbour, his Ox, Ass, or any thing in distress, when they are done, not for our own lucre, but as works of mercy and compassion. Thus did a Acts 20 9 Paul upon that day restore him, that being overcome with sleep, while Paul was preaching, the night of the Sabbath Day, fell down from the third Loft, and was taken up dead, Acts 20. 9 And hither tendeth the saying of our Saviour Christ, Mark 2. 27. The Sabbath was made for man, and not man for the Sabbath. The contrary hereof is the outward observation, without respect of inward godliness. The Seventh Day thus to be kept holy, was in the b Gen. 2. 3. Exod. 20. 10, 11. This day, in the first institution was the Seventh Day from the Creation, and called the Sabbath Day. first institution the Seventh Day from the Creation, when God resting from his own work of creating the World, which in six days he had finished, sanctified that Day for a Day of rest, and named it the Sabbath Day, beginning on the Evening of the day before, when c Gen. 1. 31. Beginning on the evening of the Day before, when the Creation of the World was finished. the Creation of the World was finished, as d Levit. 23. 32. all other Feasts under the Law did. To us Christians it is the first Day of the Creation, as in his place shall be declared. And this Seventh Day is all to be kept holy, from the beginning to the end, rising up early in the morning for the sanctifying of it, after the example of our Saviour Christ, Mark 1. 35. continuing it till the night; and in the night, as the e Psal. 92. 3. Psalm made for the Day speaketh, that so our very sleep may be the sweeter to us. The observation of the Sabbath Day (which hath a special Item given to it, Remember the Sabbath Day that thou keep it holy) is a moral and a perpetual Law, not only Ceremonial and for a time: for First, It is the same which was f Gen. 2, 2, 3. instituted in Paradise, before any promise of Christ, whom all Ceremonies do respect. Secondly, It is written by the finger of God, in the Tables of the Covenant, where there was nothing Ceremonial, but all Moral, and of perpetual endurance. Thirdly, Our Saviour, Mat. 24. 40. willing them that long time after his death should be alive, to pray that their flight might not be on the Sabbath, showeth, that it was not to have an end by that Sacrifice of his, whereby g Dan 9 24. all Ceremonies were abolished. Howbeit, some way it was ceremonial, representing a spiritual rest: but that was not of the Substance, nor in the first Institution, but afterwards annexed to it as a thing accidental, which had his end in Christ. CHAP. IX. Of the second Table of the Law, and of the fift Commandment. WE have done with the first Table: Come we justice followeth which is of the the duties among ourselves. now to the second: The sum whereof we delivered before; To love our Neighbour as ourselves: by the Name of Neighbour, understanding every other man, as our Saviour teacheth, Luke 10. 30. To the Commandments of the second Table, 2. Rules do generally belong: First, That they stretch (every one) as well to ourselves as to another, so in being commanded to honour our Parents, we are also willed to have a care of our own credit and estimation. In being forbidden to covet other men's goods, we are commanded to be content with our own. Secondly, They h Mat. 5. 43. 44 Ye have heard that it hath been said, Thou shalt love thy Neighbour, and hate thine Enemy. But I say unto you, Love your enemies. Bless those which curse you. Do good to those which hate you, and pray for those which molest and persecute you. extend aswell to our enemies, and them that hate us, as to our friends & them that love us. These Commandments are thus divided: They command And is Honour, or the general duties of love. Honour is a performance of duties in respect of a degree. honour, or the general duties of love: By honour, we mean the performance of all duties, which the respect of any degree may require at our hands, commanded in the fift Commandment, which up-holding the common order and comeliness of life, & principally Magistracy & Government; without which, the whole world would come to nothing, giveth the precedence to this Commandment before all the rest of the second Table. To come to the fift Commandment: It containeth First, among unequals, from Inferiors to their Superiors, and contrariwise, first, the duties of Inferiors to their Superiors, and contrariwise. Secondly, The duties of equals one unto another. Thirdly, The due respect that we are to have unto ourselves. The duty that Inferiors own to all Superiors, whether As to all Superiors in years, knowledge, or howsoever else. in years, knowledge, or howsoever else, is Reverence, both in acknowledging the good things wherein they are preferred, and making our use of them, and in all outward notes and marks of honour towards Reverence in acknowledging the good things wherein they are preferred, and making our use of them. them; the principal whereof are these that follow, First, Rising up before them: Thou h Levit. 19 32. The notes of which Reverence, are rising up before them. shalt rise up before the hoary hairs, and give honour to the face of the aged. Secondly, Giving them the place and honour of speaking first: I am i job 32. 6, 7. the youngest in years, and ye are aged: Therefore I was afraid, and feared to show my opinion among you; I said, Men of years shall speak, and the aged shall declare wisdom. Thirdly, To meet them coming towards us. So Gen. 18. 2. ABRAHAM lifting up his eyes, and looking, lo, Giving them the place and honour of speaking first, etc. three men stood by him, and when he saw them, he ran to meet them from the Tent door. 1. King. 2. 19 When Bathsheba came to speak with King Solomon, the King rose to meet her. Fourthly, To bow unto them, as both Abraham and Solomon did in the places above mentioned: ABRAHAM ran to meet them, & bowed himself to the ground. The King rose to meet his Mother, and bowed himself unto her. Of this kind is the bowing of the knee, Mark. 10. 17. When jesus was gone out of the way, there came one running, and kneeled to him. Fifthly, To stand by them whilst they sit down. And of this also Abraham is there set for an Example, k Gen. 18. 8. 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: l Exod. 18, 13. Exod. 18. 13. When Moses sat to judge the people, the people stood about him from morning unto even. Sixthly, To give them the chiefest seats, as m 1. King. 2. 19 Solomon did to his Mother, when himself setting down on the Throne, caused a seat to be set for her, and she set at his right hand. So the n Gen. 43. 33. children of jacob eating Meat in josephs' house, sat before him; the eldest according to his age, and the youngest according to his youth: Insomuch as the Egyptians marvelled among themselves. Seventhly, To use Titles of Reverence, when he talketh with them, As o 1. Pet. 3. 6. SARAH obeyed ABRAHAM, & called him Lord, whose Daughters ye are, whilst you do well. Ye p john 13. 13. call me Master and Lord, and ye say well; for I am so. Eightly, To keep silence in Courts and places of judgement, till we have leave to speak: which modesty is noted in PAUL, Acts 24. 10. who after that the Governor had beckoned unto him that he should speak (and not before) answered, etc. The contrary of this reverence, is, First, Contempt, and Vnreverent behaviour in deriding or speaking evil, and reviling them: When q Gen. 9 22. HAM the father of Canaan saw the nakedness of his father, he told his two brethren without. The r Pro. 30. 17. eye that mocketh his father, and despiseth the instruction of his mother, let the Ravens of the Valley pick out, and the young Eagles eat it. He s Gen. 21. 17. that curseth his father or mother, shall dye the Death. Secondly, Extolling ourselves above our betters, as Abimelech did, who being a Concubine's son, would needs reign before the lawful sons of his father, I udges 9 To those in any Authority whatsoever, whether the To them in authority. Subjection in a ready submission to their government, and Obedience, voluntarily to do what they command. same be public or private, doth belong First, Subjection, in a ready submission to their government; Secondly, Obedience, in a voluntary doing of that commanded: For these two are to be performed to all in authority: and that not only to the good and courteous, but also to the froward, as the Apostle exhorteth, 1. Pet. 2. 18. First, It must be from Servants to Masters. t Eph. 6. 5, 6, 7. Servants, be obedient unto them that are your Masters according to the flesh. Secondly, From Children to their Parents. u Ephes. 6. 1. Children, obey your parents in the Lord: for that is right. Thirdly, From Wives to their Husbands. x Ephes. 5. 22, 23. 4. 14. Wives, submit yourselves unto your Husbands as unto the Lord: for the Husband is the Wife's head, even as Christ is head of the Church, and the same is the Saviour of his body. Therefore as the Church is in subjection unto Christ, even so let the Wife be to her Husband in every thing. Fourthly, From the People to the Ministers. y Heb. 13. 17. Obey them that have the oversight of you, and submit yourselves: for they watch for your soul, as those that must give an account, that they may do it with joy, and not with grief: for that is unprofitable for you. Fifthly, From Subjects to Magistrates, both the supreme Magistrate & subordinate ones. Submit z 1. Pet. 2. 13, 14. yourselves unto all manner erdinance of man for the Lords sake, whether it be unto the King, as unto the Superior, or unto Governors, as unto them that are sent of him. Let a Rom. 13. 1. every soul be subject unto the higher powers: for there is no power but of God, and the powers that be, are ordained of God. Contrary to this subjection are First, Contempt, as that of b Gen. 16. 4. Hagar, Sarahs' Handmaid, who when she saw herself to conceive, her Mistress was set light by in her eyes. Secondly, Shaking off the yoke of subjection to Princes, as the Papists do. Thirdly, The resisting of lawful power, whereof the Apostle c Rom. 13. 2. saith, Whosoever resisteth authority, resisteth the Ordinance of God: and they that resist, shall receive to themselves judgement. Contrary to the other, is disobedience, which is one of the sins the Apostle reckoneth up, Rom. 1. 30. disobedient to Parents. But this obedience is not absolute, without bounds or limits: It must be Or (when it cannot with a good conscience be done) in the Lord: for that which the Apostle writeth unto Children, Ephes. 6. 1. Children, obey your Parents in the Lord, reacheth farther, and hath a place in all. Therefore Coloss. 3. 22. he maketh the fear of God, the Rule of Servant's obedience: Servants, obey your Masters, etc. fearing God. And the like is to be said of Magistrates, as we are taught, Acts 4. 19 Whether it be right in the sight of God, to obey you rather than God, judge ye. What must be done then, if they command things unlawful, such as with a good conscience we cannot yield unto? Verily in such cases we are patiently to abide the punishment: patiently to bear the punishment. In which doing, we no way violate the obedience due unto them. To this patiented suffering of the punishment, the Apostle doth exhort us, 1. Pet. 2. 19, 20. For this is thankworthy, if a man for conscience towards God endure grief, suffering wrongfully: for what praise is it, if when ye be buffeted for your faults, you take it patiently? But if when ye do well, ye suffer wrong, and take it patiently, this is acceptable to God. The contrary whereof is, First, Answering again, when we are reproved, which the Apostle condemneth, Let d 1. Tit. 2. 9 Servants be subject to their Masters, and please them in all things, not answering again. Secondly, Flying from them, as Hagar e Gen. 16. 6. did. The duty we own to Magistrates and Ministers are, First, Ministering of charges and other necessaries for To public authority of Magistracy & the Ministry. Supplying of charges and other necessaries for the execution of their office, the execution of their Offices: Give f Rom. 13. 7. unto all men therefore their duty: tribute, to whom you own tribute; custom, to whom custom; fear, to whom fear; honour, to whom ye own honour. The g 1. Tim. 5. 17, 18. Elders that rule well, are worthy of double honour, specially they which labour in the Word and Doctrine: for the Scripture saith, Thou shalt not muzzel the mouth of the Ox that treadeth out the Corn: and the Labourer is worthy of his wages. Have h 1. Cor. 9 4, 5, 6, 7, 8, 9, 10, 13, 14. not we power to eat and drink? Or have we not power to lead about a Wife, being a Sister, as well as the rest of the Apostles, and as the Brethren of the Lord and CEPHAS? or I only and BARNABAS, have not we power not to work? Who goeth a warfare any time at his own cost? Who planteth a Vineyard, and eateth not of the fruit thereof? Or who feedeth a Flock, and eateth not of the Milk of the Flock? Say I these things according to man? Saith not the Law the same also? for it is written in the Law of MOSES, Thou shalt not muzzle the mouth of the Ox that treadeth out the Corn? Doth God care for the Oxen? Either saith he it not altogether for our sakes? For our sakes (no doubt) it is written, that he which eareth, should ear in hope, & that he that thresheth in hope, should be partaker of his hope. Do ye not know, that they which minister about the holy things, eat of the things of the Temple? And they which wait at the Altar, are partakers with the Altar! So also hath the Lord ordained, that they which preach the Gospel, should live of the Gospel. Secondly, A defending them in their good and honest and a defending of them in the same. Actions, as the people did i 1. Sam. 14. 45. jonathan against the cruelty of his father Saul, telling SAUL, Shall JONATHAN dye, who hath so mightily delivered Israel? God forbidden. As JEHOVAH liveth, should one hair of his head fall to the ground, since he hath wrought with God this day? So the people delivered JONATHAN that he died not. The like did the Princes unto jeremy the Prophet, jer. 26. 24. The Duty of Children to Parents, is Touching them in private authority. To Parents, not marrying without their consent, First, That they marry not without their consent, which the light of Nature teacheth. And the k 1. Cor. 6. 36, 37, 38. Apostle giveth this honour to Parents, to have power to keep his Virgin, and not to give her forth to Marriage. Secondly, When need requireth, to relieve them. If any l 1. Tim. 5. 4. and in their necessities to relieve them. Widow have Children, or Nephews, let them first learn to show godliness towards their own house, and to recompense their Parents: for that is an honest thing, and acceptable before God. This was josephs' m Gen. 45. 9, 10, 11. Piety, who sent word unto his father, Come down to me; tarry not: And thou shalt dwell in the Land of Geshen, and shalt be near me, thou and thy children, and thy children's children, and thy sheep and thy beasts, and all that thou hast. Also I will nourish thee there: for yet remain five years of famine; lest thou perish through poverty, and thy household and all that thou hast. Contrariwise, our n Mat. 15. 5, 6. Saviour taxeth the Scribes and Pharises, for the violating of this Duty: 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, shall be free. Thus have ye made the Commandment of God of no authority by your tradition. To Masters is due faithful service; whereof we have To Master's faithful service. two worthy Examples; one, of o Gen. 24. 33, 36. Abraham's Servant sent to get a Wife for his Master's son, who would not so much as eat, till he had done his Message: and when but some stay was made of the Maidens going with him, Hinder p Verse 56. me not, saith he, seeing JEHOVAH hath prospered my journey; send me away, that I may go to my Master. The other of jacob, q Gen. 31. 38, 39, 40. who speaketh thus of himself to LABAN, This twenty years I have been with thee, thine Ewes and thy Goats have not cast their young, and the Rams of thy Flock have not I eaten: whatsoever was torn of Beasts, brought I not to thee, but made it good myself; of mine hand didst thou require it, stolen by day, or stolen by night: I was in the day consumed with heat, and with frost in the night, and my sleep departed from mine eyes. The contrary whereof is deceitfulness and wasting of their Master's goods, which the r Tit. 2. 10. Apostle specially biddeth Servants to take heed of, not to be Pickers, but to show all good faithfulness, that they may adorn the Doctrine of God our Saviour in all things. Between Man and Wife are due, First, mutual help: The woman, as s 1. Pet. 3. 17. Peter saith, being subject to her Husband, and the Husband living with his To Husband and Wife each from other mutual help, Wife, as a man of knowledge, giving honour to the woman, as to the weaker vessel, both being heirs together of the grace of Life. Secondly, due benevolence: Let t 1. Cor. 7. 3. and due benevolence. the Husband give unto the Wife due benevolence, and likewise also the Wife unto the Husband. The Wife, she oweth this to her Husband: First, that she represent his virtues, being therefore called, u 1. Cor. 10. 7. The Wife also to represent her Husband's virtues, The glory of man, as man is the image and glory of God. Secondly, to save that which he bringeth in: whereupon the x 1. Tim. 3. 11. and to save that which he bringeth in. Apostle willeth them to be faithful in all things. The duty of all Superiors to their Inferiors, is, First, Good example of grave and wise carriage, The y Tit. 2. 3, 4. Again from all Superiors A good example of grave and wise carriage. elder women, let them be in such behaviour as becometh holiness, not false accusers, not given unto much wine, but teachers of honest things, that z 1. Pet. 5. 3. they may instruct the younger women to be sober-minded, that they love their Husbands, that they love their children: Not as though ye were Lords of God's Heritage, but that ye may be ensamples to the flock. a job 29. 8. The young men saw me, and hid themselves, and the aged rose and stood up; his wise and grave carriage procuring reverence and credit to him. Secondly, Using of the things wherein they are preferred, And using of the things wherein they are preferred to the others benefit. to the others benefit, being content to yield unto them when they are in the right, as to their brethren. So Deut. 17. 20. it is specially commanded to the King, That his heart be not lifted up above his brethren. And b job 31. 13. job professeth his care to practise this Lesson, If I did condemn the judgement of my Servant, and of my Maid, when they did contend with me. Thus did c 2. King. 5. 13, 14. NAAMAN hearken to the advice of his Servants, and returning, washed in jordan and was made whole. The Duty of such Superiors as are in authority, From them in authority. First, instruction of their Inferiors, in the things of God, and of their special callings. whatsoever the same be, is▪ Instruction of their Inferiors in the things of God, and of their special callings, as joshua did the d Iosh. 24. Israelites. And in this respect job e job 29. 15. saith of himself, that he was eyes unto the Blind, and feet unto the Lame. Secondly, Due recompense of good or evil actions; which Peter f 1. Pet. 2. 14. Then due recompense of good or evil actions. showeth, to be the cause why Magistrates are erected: for the punishment of evil doers, and praise of them that do well. And g Ro. 13. 2, 3, 4 Paul saith, that Princes are not to be feared for good works, but for evil. Wilt thou then be without fear of the Power? Do well: so shalt thou have praise of the same: for he is the minister of God for thy wealth. In h Col. 4. 1. another place, Ye Masters, saith he, do unto your Servants that which is just and equal, knowing that ye also have a Master in Heaven. Thirdly, Protection from wrongs: for whither should And lastly, protection from wrongs. the eyes i Psal. 123. 2. of the Servant look, but to the hand of the Master? and the eyes of the Maiden, but to the hands of her Mistress? Hereupon, Gen. 20. 16. Abimelech telleth SARA, that ABRAHAM her Husband was the covering of her eyes, and the man that was to protect her. josias also, Lam. 4. 20. is said to be unto the people, the breath of their nostrils. The Duty of Magistrates From public authority, that is to say, from Magistrate's maintenance aswell of true Religion, as of peace and honesty of life. Anabaptists, which reject Magistracy. The Papists, which teach that it belongeth not to the Magistrate to deal in matter of Religion: And also exempt their Clergy from the jurisdiction of the Civil Magistrate. is, First, Maintenance of true Religion. Secondly, Maintenance of peace and honesty of life: for to him hath God committed the maintenance of both the Tables. So the k 1. Tim. 2. 2. Apostle teacheth, that the Civil Magistrate is raised up of God unto that high estate of Dignity, that we might live under them a peaceable and a quiet life in all godliness and honesty. A part of this Duty is the deciding of Controversies between man and man, and the true ministration of Law and justice, as Moses did, Exod. 18. 13. For the performance of both these, God hath furnished him with power, and to this end put the Sword into his hands, which he may not suffer to rust in the Scabbard, but must draw it out to punish all offenders. l Rom. 13. 4. If thou do evil, fear: for he beareth not the Sword for nought: for he is the Minister of God to take vengeance on him that doth evil. In all which punishments, a proportion is to be observed; That every one be according to the nature and quality of the offence: Those against the first Table, most severely and sharply, after the example of God himself, whom the Prophet m jer. 5. 7. bringeth in, saying, How should I spare thee for this? Thy children have sworn by them that are no Gods. In the second Table, Murder, Incest, Rape, with death; Trespass, with the recompense of the hurt, etc. In all which, the judicial Laws of Moses (albeit we are not tied to the precise and strict form of that Commonwealth) are notable precedents to go before us for the equity and substance of them. The contrary whereof is, the not punishing, or light censuring of capital crimes, and letting them escape, whom God bringeth into our hands. Of the first we have a Law, Numb. 35. 31, 33. Ye shall take no recompense for the life of the Murderer which is worthy to dye, but he shall be put to death: for blood defileth the Land, and the Land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it. And 1. Kin. 20. 42. A Prophet telleth the King of Israel, as from the Lord, Because thou hast let go out of thy hands a man whom I had appointed to dye, thy life shall go for his life, and thy people for his people. For the second, ELI is reproved, 1. Sam. 2. 23. who for foul and shameful faults committed by his sons; such oppressing of the people, as made men abhor the Service of the Lord: lying with the women that assembled at the door of the Tabernacle of the Congregation, etc. reproved them only with a few words, and that in a mild sort: Why do you such things? for of all this people, I hear evil reports of you, Do no more so, my sons: for it is no good report which I hear of you, that you make the Lords people to trespass. Take herewithal some cautions, First, That the Magistrate being God's n Rom. 13. 1. Minister in this behalf, do all things holily and reverently as in his presence; whereof we have joshua o Iosh. 7. 19 25. for a worthy pattern, who said unto ACHAN, My son, I beseech thee give glory to JEHOVAH the God of Israel, and make confession unto him, and show me now what thou hast done: hide it not from me. Afterwards, when the fact was confessed by him, JOSHVA said, In as much as thou hast troubled us, JEHOVAH shall trouble thee this day. And all Israel threw stones at him, and burned them with fire, and stoned them with stones. Secondly, He must propound a right end before him, that is to say, first, the parties good and reformation, not his shame and destruction: for that the p Pro. 20. 30, Wiseman teacheth us to be the scope and mark that all corrections ought to level at, The blueness of the wound serveth to purge the evil, and the stripes within the bowels of the belly. Secondly, The terrifying of others to commit the like offences, which God in the execution of his Laws hath a special eye unto, That q Deut. 13. 11. all Israel may hear and tremble. Lastly, concerning Magistrates: Let it be known, that the use of the Sword standeth also in lawful and just War, in fight the Lords Battles, as she speaketh r 1. Sam. 25. 28. unto DAVID: For JEHOVAH will certainly make for my Lord a sure House, if my Lord fight the Battles of JEHOVAH, and evil be not found in thee all thy days. The Minister's Duty is to attend public teaching, & From the Ministry public teaching to be diligent therein. I s Esay 62. 6. have set Watchmen upon thy walls, O jerusalem, which all the day and all the night shall not cease; the t Rom. 12. 7. 8. teacher let him continue in his teaching; the exhorter in his exhortation, etc. The u 1. Pet. 1. 2. Elders among you I exhort, etc. Feed the Flocks of God that dependeth upon you. Take x Acts 20. 28. heed to yourselves and to all the Flock, wherein the Holy Ghost hath made you Bishops, that you feed the Church of God which he hath purchased with his own blood. The contrary whereof are, First, Idol shepherds, that cannot teach at all, such as the Prophet complaineth of, Their y Esay 56. 10. watchmen are all blind, they have no knowledge, they are dumb dogs, they cannot bark. Secondly, Negligent Preachers, which, as Esay there saith, lie and sleep, and delight in sleeping. Wherefore God telleth z Ezech. 3. 17, 18. EZECHIEL, Son of man, I have appointed thee a Watchman to the House of Israel, and thou shalt hear the Word out of my mouth, that thou mayst give warning unto them from me: when I say unto the wicked man, Thou shalt certainly dye, and thou do not give him warning, nor speak to warn the wicked man of his evil way, to keep him alive, that wicked man shall dye by his own iniquity, but his blood will I require at thine hand. The Duty of those that have any charge or government, From private authority. Provision of Food and Raiment. is, First, Provision of food and raiment, whereof the a 1. Tim. 5. 8. Apostle saith, If any provide not for his own, and specially for those of his own house, he is worse than an Infidel. For this, doth SALOMON commend the virtuous woman, Prou. 31. 15. Rising whilst it is yet night, she giveth meat to her household, and the ordinary to her Maids. And b Verse 21. again, She feareth not the Snow for her Family: For all her Family is clothed with double clothes. And Pro. 27. 27. he saith not only, Let the milk of the Goats be sufficient for thy food: but further also, for the food of thy Family, and for the sustenance of thy Maids. Secondly, Familiarly to teach their Inferiors, as the c Ephes. 6. 4. Familiarly to teach their Inferiors, Apostle exhorteth fathers to bring up their children in instruction, and information of the Lord: for which, Abraham d Gen. 18. 19 is highly commended of God, I know, saith he, that he will command his Sons and his Family after him, to keep the way of JEHOVAH in doing righteousness and judgement. Thirdly, To go before them in Prayer: so did e Gen. 25. 20. and in Prayer to go before them. Isaac pray unto JEHOVAH, overagainst his Wife, that is, in her presence, and together with her, and for her, because she was barren. The Duty of Parents more particularly is, From both the Parents. To apply their children to that they are fit for. First, To apply their children to that they are fit for: f Pro. 22. 6. Instruct a child after the manner of his way, even when he is very old, he will not departed from it. ADAM, g Gen. 4. 2. in the first beginning of the World, practised this Lesson: for having two sons, CAIN and HABEL, HABEL was a Shepherd, and CAIN an Husbandman. Secondly, To provide for them: For h 2. Cor. 12. 14. Children ought and to provide for them. From the Father to name the Child. not to store up for Parents, but Parents for their Children. Special to the Father is, to name the Child: which authority, Zacharie, Father of john Baptist, took upon him, when the Mother of the friends i Luk. 1. 62, 63. striving about the name, he decided the Controversy, and called him john. Of the Mother another Duty is more specially to be From the Mother to nurse it. observed, that she nurse the Child. Holy women have always reckoned this to belong unto them. k Gen. 21. 7. Sarah a great Princess, maketh no doubt, but that having a Child, she was to give it suck: Who would have said to ABRAHAM, SARAH shall certainly give suck? for I have borne a Son. In like sort l 1. Sam. 1. 23. Anna is recorded to have given suck to Samuel, as was the common course then of religious and godly Matrons: whereupon the m 1. Tim. 5. 10. Apostle requireth this in the first place, as one of the most special good works, which he would have that woman to be well reported for, that should be associate into the number of Widows, that she have nursed her Children. From Masters, due respect of their Servants travails. The Duty of Masters is, to have a due respect of their Servants travails, whereof there is a special Law: n Deut. 15. 12, 13, 14. When thou sendest out free from thee in the seventh year thy brother an Hebrew, that hath served thee six years, thou shalt not let him go away empty, but shalt give him a liberal From Husband's cherishing of their Wives with all entire affection. reward of thy Sheep, and of thy Corn, and of thy Wine, etc. The Duty of Husbands is, that they cherish their Wives with all entire affection. Ye o Eph. 5. 25. 29. Husbands, love your Wives, even as Christ hath loved the Church: for no man at any time hath hated his own flesh, but nourisheth it & cherisheth it. The Duty of Equals one unto another, is, Secondly, it is of equals one unto another, in loving, honouring, and First, To love and to honour each other: Be p Rom. 12. 10. affectioned to love one another with brotherly love. In giving honour, go one before another, submitting q Ephes. 5. 21. yourselves one unto another in the fear of GOD. Wherefore, we are to testify that our love and respect to others, by all holy tokens and outward signs of salutation, or otherwise; Greet r 1. Pet. 5. 14. ye one another with the Kiss of love: Salute s Rom. 16. 16. one another with an holy Kiss. The Churches of Christ salute you. Thus it is said of t Exod. 18. 7. Moses, that he went out to meet his father in Law, and did obeisance and kissed him, and each asked other of his welfare. And of u Ruth 2. 4. Boaz, that he coming from Bethlehem to his Reapers, said unto them, JEHOVAH be with you. And they said unto him, JEHOVAH bless thee. The contrary whereof is, preferring ourselves before them. Let x Philip. 2. 3. nothing be done through contention or vain glory, but in meekness of mind, let every man esteem other better than himself. Secondly, To do good to all, but chief to such as doing of good to all, but chief to such as by the bond of nature, or profession of the same faith, are more nearly linked to us. by the bond of Nature, or profession of the same faith, are more nearly linked to us. If y 1. Tim. 5. 8. any provide not for his own, especially those of his own house, he is worse than an Infidel. z Gal. 6. 10. Let us work that that is good to all, but especially to those of the Household of Faith. Lastly, the due respect we are to have unto ourselves, is, First, To maintain our honest credit; as the Apostle doth exhort, a Phil. 4. 8. Whatsoever things are of good report, if And lastly towards ourselves. The maintaining of our honest credit, there be any virtue, or if there be any praise, think on these things. The contrary whereof is, the obscuring of God's Graces in us, by our dissolute and careless life. So did the foolish Virgins, that b Mat. 25. 2. 16. took not Oil with them in their Lamps, and he c Mat. 25. 16. 18▪ that having received one Talon, went and digged in the ground and hid his Master's money. Secondly, A sober esteeming of the Graces we have and sober esteeming of the graces we have received. received, neither arrogating that we have not, or boasting of that we have. The contrary whereof is, an over-conceit of ourselves. d Rom. 12▪ 3. Paul to the Romans in one sentence hath them both: 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, but that he understand according to sobriety, as God hath dealt to every one the measure of faith. CHAP. X. Of the sixth Commandment. AMong the general Duties of Love, those The general Duties of Love, are those that are without respect of degree, and respect the person or the good things belonging to the person. Person, as Mercy and Chastity. Mercy is of the Duties that touch the preservation of ones person are the greatest, that touch the preservation of ones person, that is to say, of his life, health or safety both of soul and body, which is the sum of the sixth Commandment, comprehended by our Saviour Christ, under the name of Mercy, Mat. 23. 23. The safety of the Soul, by seeking to win them to God and to all goodness, Even as I, saith the e 1. Cor. 10. 33. Apostle, please all men in all things, not seeking mine own profit, but the profit of many, that they might be saved. And this is principally performed, First, By encouraging them in godliness, as that good man f Acts 11. 23. Barnabas did, Who when he was come to Antiochia, and had seen the grace of God, was glad and exhorted all, that with purpose of heart they would clean unto the Lord. Whence cometh that Apostolical speech, Heb. 10. 24. Let us consider one another, to provoke unto love, and to good works: whereunto it much availeth by our own example to go before them, when our g Mat. 5. 16. light so shineth in the eyes of men, that they may see our good works, and glorify our Father which is in Heaven. The contrary whereof are scandals, or the giving of any offence either in life or doctrine: Woe h Mat. 28. 7. be to the World, because of offences; it is necessary that offences should come, but woe to them by whom they come. Give i 1. Cor. 10. 32. no offence neither to the Jews nor Gentiles, nor to the Church of God. k 1. Cor. 8. 13. If meat offend my Brother, I will not eat flesh whilst I live, that I may not offend my Brother. It l Rom. 14. 21. is not good to eat flesh, nor to drink wine, nor to do any thing whereby thy Brother stumbleth, or is offended, or is made weak. Secondly, Admonishing and rebuking them when they offend: We m 1. Thes. 5. 14 desire you, Brethren, admonish them that are unruly, comfort the feeble-minded, bear with the weak, be patiented towards all men. n Levit. 19 17. Thou shalt not hate thy Brother in thy heart, but thou shalt plainly rebuke thy Neighbour, and suffer him not to sin. Have o jude verse 22. 23. compassion of some, in putting difference, and other save with fear, pulling them out of the fire, and hate even the garment spotted by the flesh. Brethren, p Gal. 6. 1. if a man be fallen by occasion into any fault, ye which are spiritual, restore such a one with the spirit of meekness, considering thyself lest thou also be tempted. The contrary whereof is, the disclosing of men's secret sins especially such as are committed of infirmity: If q Mat. 18. 15. thy Brother sin against thee, go and rebuke him between him and thee alone. He r Pro. 11, 13. walketh as a slanderer, that discloseth a secret: but he that is true of spirit, concealeth a manner. But if for all our admonitions they amend not, we are then to make their fault known to others that may reform them; following the Example of s Gen. 37. 3. JOSEPH, who brought unto his Father the evil behaviour and demeanour of his Brethren: and of those of the house of Cloe, t 1. Cor. 1. 11. of whom the Apostle saith, 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. And this counsel our Saviour giveth us, Mat. 18. 16. If he hear not thee, take with thee one or two, that by the mouth of two or three Witnesses every word may be confirmed. The Duties that concern the body, are of two sorts: the first, to provide by all means for men's safety: for which cause the Israelites were u Deut. 22. 8●. commanded to make Battlements upon their houses, lest any falling from the top, they should be guilty of blood. The contrary whereof is Murder, Manslaughter, and the procuring of one's death any way. He x Gen. 9 7. that sheddeth the blood of a man, by man shall his blood be shed: for in the Image of God made he man. Secondly, Fight, beating, maiming, etc. When y Levit. 24. 19, 20. a man maimeth his fellow, as he doth, so it shall it be done to him, Eye for Eye, Tooth for Tooth. Thirdly, The doing or suffering of any thing whereby danger may grow; as if z Exod. 21. 29. a man's Ox have been wont heretofore to gore, and the Master being told of it, have not looked unto him, so as it kill a man or woman, the Ox shall be stoned, and his Master also shall be put to death. The principal means to procure this safety of the body, is, using of Physic and other good means to preserve and recover health, as the woman did, Mark 5. 26. and Asa 2. Chron. 16. 22. Whose seeking to the Physicians in his disease, being good, only his not seeking first to God, is condemned. The contrary whereof is, giving or ourselves to sin, whereby we pull evil and affliction upon ourselves: Behold, thou art made whole, sinne no more, lest a worse thing come unto thee. Ye a Exod. 22. 22, 23, 24. shall not trouble any Widow or Fatherless Child: if thou vex and trouble such, and so he call and cry unto me, I will surely hear his cry: then shall my wrath be kindled, and I will kill you with the Sword, and your Wives shall be Widows, and your Children Fatherless. He b Pro. 7. 22, 23. followeth her straightways, as an Ox that goeth to the slaughter, and as a Fool to the Stocks for correction, till a Dart strike thorough his Liver, as a Bird hasteth to the snare, not knowing that he is in danger. Secondly, The casting of ourselves into unnecessary dangers, whereunto the Devil tempted Christ, Mat. 4. 6, 7. If thou be the Son of God, cast thyself down: for it is written, that he will give his Angels charge ever thee, & with their hand they shall lift thes up, lest at any time then shouldst dash thy foot against a stone. But JESUS said unto him, It is written again, Thou shalt not tempt the Lord thy God. Thirdly, Surfeiting. If c Pro. 25. 16. thou have found Honey, eat that is sufficient for thee, lest thou be over-full and vomit it up. Fourthly, Eating out of time. woe d Eccles. 10. 16. to thee, O Land, when thy King is a Child, and thy Princes eat in the morning. Fiftly, Spending of ourselves by unchaste behaviour: for that the Wiseman giveth us a watchword, Pro. 5. 11. Lest thou mourn at thy latter end, when thou hast consumed thy flesh and thy body. First, Giving place to another's fury, as jacob did to Esau, by his Mother's counsel, Gen. 2. 7, 44. Tarry with my brother LABAN a while, until thy Brother's fierceness be assuaged. Secondly, By a just defence of ourselves when we are assaulted, though it be with the hurt or killing of our Adversaries, where e Numb. 35. 22 otherwise we cannot escape, and we ourselves have no desire or purpose of Revenge, but 2. Sam. 14. 7. 10. only to save ourselves. The other Duty that concerneth the body, is a comely Burial of the dead, whereof we have a worthy Example, Acts 8. 2. Then certain men fearing God, carried forth STEPHEN among them to be buried, and made a great lamentation for him. The special virtues that lead us by the hand to the Where the special virtues that lead us by the hand to the keeping of this Commandment, are Meekness & Kindness. Meekness in a gentle, keeping of this Commandment, are two: Meekness and Kindness: Of Meekness, we read, Mat. 5. 5. Blessed are the meek in spirit. And for the same, Moses is commended, Numb. 12. 13. that he was an exceeding meek man, above all the men upon the face of the Earth. Meekness is seen, First, In gentleness of nature, or a harmless mind. The contrary whereof is, the using of any of GOD'S Creatures hardly, even the poor beast: A righteous man regardeth the life of his beast, saith SALOMON, f Pro. 20. 10. but the mercies of the wicked or cruel. The Law g Deut. 22. 6. of God that saith, If thou find a Birds Nest in the way, in any Tree or on the ground, whether they be young or Eggs, thou shalt not take the Dam with the young; was grounded upon this equity, to forbid a hard and unmerciful heart. Secondly, In a peaceable disposition, He h 1. Pet. 3. 11. that loveth and peaceable disposition, to see good days, etc. let him seek peace and follow after it. If i Rom. 12. 18. it be possible, as much as lieth in you, have peace with all men. The contrary whereof is frowardness or uneasiness to be reconciled; one of the offences reckoned, Rom. 1. 38. Men that can never be appeased. Of this peaceable disposition there be three steps or degrees: First, A readiness to departed from ones right: As Abraham ready to departed from ones right, k Gen. 13. 9 was content to do to LOT. If thou take the left hand, then will I go to the right; and if thou go to the right hand, then will I go to the left. Mat. 17. 25, 26. Christ the Son of God giveth a notable precedent of this, who, though he were the Son, and therefore free, yet paid tribute, to avoid offence. The l 1. Cor. 6, 7. Apostle to the Corinth's sharply taketh them up for lack of this virtue: Why do you not rather take wrong? Why do you not rather suffer loss? The contrary is, that which he there m 1. Cor. 6. 8. addeth, Nay, ye yourselves do wrong and do harm, etc. Secondly, When one is slow to wrath: n Pro. 19 11. The discretion Slow to wrath, of a man deferreth his anger. The contrary whereof is unadvised Anger, condemned, Mat. 5. 22. This unadvised Anger showeth itself two manner of ways; First, in hastiness, when it is either without cause, or for small cause, which Solomon opposeth to the former virtue, Pro. 14. 29. He that is slow to wrath, is of great wisdom: but he that is of an hasty mind, stirreth up folly: for anger upon just cause is a good and holy thing, and was in our Saviour Christ, Mark 3. 5. The o Ephes. 4▪ 26. Apostle also saith, Be angry, but sinne not. Secondly, When our anger being upon just cause, yet we pass measure, as p 1. Sam. 25. 13, 33. David did in the matter of Nabal, or dwell too long upon it; whereof we have a precept, q Ephes. 4. 6. That the Sun go not down in our wrath. The fruits of this kind of peaceable disposition are notable: First, the preventing of all occasions whereby Anger may be kindled: and for this cause, it is lawful to make covenants with Infidels and Heathens, so fare as they tend only for preservation of peace; as r Gen. 21. 23. Abraham, and after him, Isaac s Goe 26. 28, 29. made with Abimelech, t Gen. 31. 52. jacob with Laban, and many other recorded in the Book of God. Secondly, The appeasing of it being kindled, whereof Abigal, in David's fury, giveth a worthy precedent, 1. Sam. 25. 18. etc. It is wrought, First, By overpassing some wants and infirmities in men's words or deeds: As, It is the u Pro. 19 11. glory of a man to pass by an offence. Secondly, By covering them with silence, and keeping secret the offence of our Neighbour, where Christian love doth not compel us to disclose it: for Love will x 1. Pet. 4. 8. cover a multitude of sins. And the Wiseman telleth us, He y Pro. 17. 9 that covereth a transgression, seeketh Love: But he that repeateth a matter, (by rubbing up the memory of it, when it is gone and passed) doth separate a Prince: that is, maketh even the greatest friends to fall out. The contrary whereof are complaints one of another; as that of the Pharises, z Mark 7. 3. to our Saviour Christ, against his Disciples, for eating bread with vnwashen hands. This vice a jude v. 16. jude noteth in his Epistle, These are maintainers, etc. Thirdly, By courteous answers in word or deed: A soft b Pro. 15. 1. answer putteth away wrath, but grievous words stir up anger. Take Gedeon for an c judg. 8. 1, 2, 3 Example, whose kind speech and usage pacified the fierce wrath of the Ephraimites. As on the other side we read, 2. Sam. 19 44. that the insolent and proud answer of the men of judah, caused revolt from the King, that followed in the next Chapter. The contraries are, First, Bitterness in speech taxed, Rom. 3. 14. Whose mouth is full of cursing and bitterness. Secondly, Brawling and chiding, as that of the Ephraimites, judg. 8. 1. Crying, which is an unseemly lifting up of the voice, whereof we have an Example, Acts 22. 23. As, They cried and broke their Garments, and cast dust into the Air. And again, Acts 23. 9 Then there was a great cry, and the Scribes on the Pharises part contended, etc. These three the Apostle hath altogether, Ephes. 4. 31. Let all bitterness, and rage, and wrath, and crying, and evil speaking be taken from you. Fourthly, Lowering, or frowning, as d Gen. 4. 5. Kain, who being exceeding wroth, his countenance fell down. So e 1. Sam. 18. 9 Saul is said to eye (or look asquint upon f Psal. 10. 5. David.) Fiftly, Snuffing: whereby David painteth out a wicked man. He snuffeth, saith he, at all his Adversaries. And in another g Psal. 12. 5. place God is brought in, saying, For the desolation of the needy ones, for the mourning of the poor ones, I will up now, saith JEHOVAH, and set at safety him whom the wicked man snuffeth at. The third step of a peaceable disposition is, suffering and patiented to endure wrongs of wrongs patiently, lest they break forth into further mischief. Take, saith JAMES, h james 5. 10. for an example of suffering wrongs, and of long patience, the Prophets, etc. The contrary whereof, are grudges growing from impatiency, though something or other haply keep it from breaking forth. Grudge i james 5. 9 not one against another. k jude v. 16. These are Murmurers, or Grudgers, maintainers, etc. Kindness, the other virtue, standeth in two things: Kindness, in a loving disposition, First, In a kind and brotherly affection from one unto another, in as much as we are all the Creatures of one God, and the natural children of one father, ADAM: Rejoice l Rom. 12. 15. with them that rejoice, and weep with them that weep. They m Amos 6, 5, 6. play upon the Vial, drink in Basins of Wine, and anoint themselves with the principal Ointments, but are not grieved for the affliction of JOSEPH. The contrary whereof is, Insulting over men in adversity; Thou n Obad. v. 12. sheuldest not (saith the Prophet) have seen the day of thy Brother, the day when he was made a stranger: Neither shouldest thou have been glad at the children of judah, what time they perished, neither shouldest thou have enlarged thy mouth in the day of Adversity. Of this nature, are first derision and scorning, as it is said o Gen. 21. 9 of the son of Hagar the Egyptian, that he mocked Isaac. David in the Psalms p Psal. 69. 13. complaineth of it: They that sit in the Gate, talk of me, and the Drunkards sing of me. As if he should say, I am their common byword. This derision is many times expressed by a scornful nodding of the head, They q Mat. 27. 39 that passed by, railed at him, nodding their heads, and saying, Thou that destroyest the Temple, etc. save thyself. Secondly, Railing with contemptuous terms, as Raca, r Mat. 5. 22. Foole. Thirdly, Mocking and taunting our Brother, and making ourselves merry with him upon his wants, either of mind or body: Thou s Levit. 19 14. shalt not curse the deaf, nor put a stumbling block before the blind. Cursed t Deut. 27. 18. is he that maketh the Blind go out of the way: especially if it be for godliness sake; as the little children of the Idolatrous City Bethel did unto the Prophet, ●. King. 2. 23. Ascend, Baldpate, Ascend, Baldpate. Secondly, It standeth in three noble fruits that flow and helpfulness unto other. from this kind of affection: First, To pity our Neighbour in his distress, lending our helping hand unto him, and ministering unto him in his necessity the comforts that God doth bless us with: If he be an hungry, to give him meat; if thirsty, to give him drink; if a stranger, to lodge him; if naked, to cloth him; if sick, to visit him; if in Prison, to come unto him: as these particulars are reckoned up, Mat. 25. 35, 36. u 1 john 3. 17. For he that hath this World's goods, and seeing his brother in want, shutteth up his bowels from him, how doth the love of GOD dwell in him? Let job, a mirror of all virtue, be ever before our eyes, to stir us up to this duty, who x job 31. 17, 19, 20. testifieth of himself, I ate not my morsel alone, but the fatherless ate of it. If I saw one ready to perish for lack of clothing, and a poor man that had nothing to cover him, his loins blessed me: for he warmed himself by the fleece of my Lambs. For this cause, in the Law they were commanded, both before the Vintage or Harvest, to suffer the poor, for satisfying of his hunger, to gather Grapes, or pluck Ears of Corn, and in the Vintage to leave an after-gathering for the poor. Of the first, you have a Commandment, Deut. 23. 24, 25. When thou comest unto thy Neighbour's Vineyard, than thou mayst 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 mayst pluck the Ears with thine hand, but thou shalt not move a Sickle to thy Neighbours Corne. An Example thereof is extant, Mat. 12. 1. At that time JESUS went on a Sabbath Day through the Corn, and his Disciples were an hungry, and began to pluck the Ears of Corn, and eat. Of the second, you have a Commandment, Leviticus 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 thy Harvest, but shalt leave them unto the poor and to the stranger. I am JEHOVAH your GOD. An Example you have, Ruth 2. 8. Then said BOAZ unto RUTH, Hearest thou, my Daughter? Go to none other Field, to gather, neither go from hence, but abide here by my Maidens. The contrary whereof is y Ex. 22. 21, 2● unmercifulness to the Stranger, Fatherless, Widows, Poor, Impotent, etc. As, First, In not paying the poor Labourer his wages, & that speedily, Thou z Deut. 24. 14, 15. shalt not oppress the hired poor, or needy one of thy Brethren, or of the stranger that is in thy Land. At his day shalt thou give him his hire, the Sun shall not go down before he have it. Behold, a jam. 5. 4. the hire of the Workmen that have reaped your Fields, which is kept away by you, cryeth, and their cries are come up unto the ears of the Lord of Hosts. Secondly, In not restoring the pledge of the poor, whereof we have a Law, Exod. 22. 26, 27. If thou take to pledge thy Neighbour's garment, before the Sun go down thou shalt restore it to him. Thirdly, In keeping from them such commodities, whereby their life should be sustained: He b Pro. 11. 26. that withdraweth Corn, the people will curse him: but a blessing shall be upon the head of him that selleth his Corne. To forgive offences: Be c Ephes. 4. 31. towards one another kind, not only forgiving offences, full of compassion, forgiving one another, as Christ also forgave us; If d Mat. 6. 14. you forgive men their offences, so also will your heavenly Father forgive you. This is it which we are taught in the Lord's Prayer, Forgive us our trespasses, as we forgive them that trespass against us. Thirdly, To overcome evil with good. The contrary but recompensing good for evil. is Revenge, whereof Paul e Rom. 12. 19, 20, 21. saith, Revenge not yourselves, beloved, but give place to wrath: for it is written, Mine is vengeance, I will repay, saith the Lord. If therefore thine Enemy hunger, feed him: if he thirst, give him drink: for so doing, thou shalt heap coals of fire on his head. Be not overcome of that which is evil: but overcome evil with good. Not that by this Doctrine all going to Law is to be condemned, or that we are to find fault with the execution of Murderers and others, or with War levied by Princes against Tyrants abroad, or Rebels at home. No: for to these purposes God hath erected the sacred and high estate of civil Magistrates, as we have showed before in the fift Commandment. CHAP. XI. Of the seventh Commandment. THE seventh Commandment requireth, Chastity is, of the duties that touch the purity of one person, both soul and body; and that aswell in single life, as in the state of Marriage, which God hath instituted for a remedy against uncleanness. that we be chaste, and pure, in soul and body, f 1. Thes 4. 3, 4, 5 Possessing our Vessel, as the Apostle willeth us, in Holiness and Honour, what estate soever we be in, whether single life, or in the estate of holy Marriage. I call the lawful conjunction of a Anabaptists and Nicolaitanes that would have wives to be common. man and woman into one flesh: (for out of this estate of Matrimony, there is no honest copulation, nor g Mal. 2. 15. seed of God, as the Prophet termeth it.) Holy Marriage, I say, First, for that it is a holy remedy, instituted of God for such as otherwise cannot contain to keep their Vessel in honesty and honour, it being h 1 Cor. 7. 9 better to marry then to burn: wherefore for i 1. Cor. 7. 2. avoiding of fornication, let every man have his Wife, and every woman her husband, saith the Apostle. Again, k Heb. 13. 4. Marriage is honourable among all, or in all things, and the Bed undefiled: But Whoremongers and Adulterers God will judge. Secondly, Because here especially that rule holdeth, which we are to observe in all duties whatsoever: That it be l 1. Cor. 7. 39 in the Lord. All sorts of men may The Papists that restrain their Priests from Marriage, which notwithstanding (ridiculously) they make a Sacrament. indeed lawfully contract Matrimony, neither is there any state or condition of persons exempted from it: for as the disease is general, so the remedy belongeth to them all: Therefore we are told, Marriage m Heb. 13. 4. is honourable among all, and the Bed undefiled. For n 1. Cor. 7. 2. avoiding of Fornication, let every man have his Wife, and every woman her Husband: yet I add in the third place Lawful conjunction, to show that it must be between such persons, as by no degree of Consanguinity or Affinity are prohibited to contract it, which to do is Incest. Those degrees you have all reckoned, Levit. 18. and are these that follow: The o Levit. 18. Verse 7, 8. Son to marry the Mother, or the Stepmother: The p 9 Brother, the Sister of the whole or the half blood, & whether borne in lawful wedlock or otherwise. The q 10. Father, his Son's Daughter, or his Daughter's Daughter; the Son r 11. to marry the Daughter of his Father, borne by his Stepmother: One s 12, 13. to marry his Aunt being his Father or his Mother's Sister, or to t 14. marry his Uncle's Wife: The Father u 15. to marry his Son's Wife: The x 16. Brother to marry his Brother's Wife: A y 17. Man to marry his Wife's Daughter, or his Wife's Sons Daughter, or his Wife's Daughters Daughter. All which degrees are in like sort, and by the same analogy and proportion forbidden to the Woman: and in the right line either ascending or descending, the same prohibition reacheth in a manner infinitely. All which Rules are perpetual, not for the jews only confirmed by the Law of Nature: for the breach of this common honesty is reckoned z Le. 18. 27, 28 amongst those abominations, for which the Land of Canaan did vomit up her Inhabitants. In the fourth place, I say, a man The defenders of Polygamy. and a woman, because Marriage is between two, Every a 1. Cor. 7. 2. man to have his proper Wife, and every woman her proper Husband. Two b Mat. 19 5. (saith our Saviour) shall be one flesh. The contrary whereof is Polygamy, that is, the having of more Wives than one at once: which, howsoever it pleased God for a time to tolerate in the jews, and in the Patriarches, before them, for the increase of the World, but principally of his Church; yet was always a corruption of holy Marriage and unlawful (without special dispensation from God himself:) for First, God c Gen. ●. 22. in the first institution of holy Marriage, coupled together but one man and one woman, Adam and Eve, and created only two from whom all Mankind should come; when yet all other spirits were his also, as the Prophet disputeth, Mal. 2. 15. This reason our Saviour yields, Mat. 19 4. Have ye not read, that he which made from the beginning, made them one male, and one female? Secondly, Hereby there cometh a seed of God, or a holy seed acceptable unto him, in the restraint of all roving lusts: for d Mal. 2. 15. why made he one? Because he sought a seed of God, saith the same Prophet. Thirdly, The words of the Law rightly understood, are expressed, e Levit. 18. 18. Thou shalt not take one Wife to another to vex her, etc. Lastly, If a man may measure the child's goodness, by the Father's virtues, the first Polygamist and corrupter (this way) of God's Ordinance, was f Gen. 4. 19 Lamech, a vile wretch, of the posterity of wicked Cain. Fiftly, I say, Into one flesh; For that by Marriage those that were two before, are now become but one. So was the first institution, Genesis 2. 24. They shall be one flesh. And Matthew 19 5. Our Saviour accordingly concludeth, Wherefore they are no more two, but one flesh. Whereof it followeth, that Marriage is a perpetual bond, so as Whosoever g Mat. 19 9 putteth away his Wife, except it be for fornication, and marryeth another, committeth adultery: and he that marrieth her so put away, committeth adultery. Howbeit, if one of the The Popish Bygamy, which accounteth him to have two Wives that marryeth again, after the first Marriage dissolved, or hath married a Widow. parties dye, the other than is at liberty to marry again: For the h 1. Cor. 7. 39 woman is bound by the Law as long as her Husband liveth: but if her Husband dye, she is free to marry whom she will. Lastly, concerning Marriage, this one thing is to be added, that it is convenient that a solemn contract of the parties married should go before. By contract, I mean a promise of both the parties to marry the one with the other, if in the mean time there appear no just cause to the contrary: whereby it is easy to discern, what is the right use and end of a contract, namely, that before that indissoluble knot do come, the parties may thoroughly acquaint themselves together, that so any lawful impediment to hinder their meeting, may in time be discovered, before it proceed further; and this is convenient; First, Because it is warranted by the example of God's Children i As may be seen, Deut. 22. 23. Mat. 1. 10. in all times, and by the light of Nature among the very Heathen. Secondly, God himself approveth it, in providing for the chastity of a woman so contracted, no otherwise then as if she were his wedded Wife; that he k Deut. 22. 23, 24. which lieth with her, shall dye the death. The contraries of this purity, which hitherto have been spoken of, are First, Inward and in the mind, the lusts of l 1. Cor. 7. 9 It is better to marry, then to burn. concupiscence, as the Apostle doth oppose them, 1. Thess. 4. 5. Let every man know how to possess his vessel in holiness and honour, not in the lusts of concupiscence, as the Gentiles that know not God: Which lusts of concupiscence elsewhere he calleth burning, for that thereby godly motions as with fire are burnt up and consumed. Of these, Christ speaketh, Mat. 5. 28. Whosoever looketh upon a woman, to lust after her, hath already committed adultery with her in his heart. Secondly, All bodily pollution and uncleanness, as the sin of Onan, for which the Lord slew him, Genesis 38. 8. The like whereof is that, Deut. 23. 10, 11. when it cometh from immoderate diet or unchaste thoughts. More particularly is condemned all unlawful copulation in the several kinds thereof; Buggery, Adultery, Fornication. Buggery (a sin not to be named) is a copulation against nature, whether with beasts, dishonouring our own Sex, or of men or women in the same Sex committing filthiness: Thou m Levit. 18. 23, 24. shalt not lie with a male, as a man lieth with a woman, that is abomination. Thou shalt not lie with any Beast, to pollute thyself therewith. Neither shall a woman stand before a Beast, to lie with it; that is confusion. Cursed n Deut. 28. 21. be he that lieth with any Beast. For this o Rom. 1. 26. 27. cause, God delivered them up into dishonourable lusts; for even the Females changed the natural use, into that which is contrary to nature: likewise also the Males, leaving the natural use of the Female, burned in their desire one unto another, Males with Males committing filthiness. This was the sin of Sodom: p Gen. 19 5. Bring forth the men unto us, that we may know them. The other two are Adultery and Fornication. Adultery, when one or both are marrryed to another. Fornication, when two unmarried persons commit it: Of both which, the Apostle saith, q Heb. 13. 4. Whoremongers and Adulterers God will judge. The r Gal. 5. 19 works of the flesh are Adultery, Fornication, etc. And our Saviour, Mat. 15. 19, 20. Out of the heart come Adulteries, Fornications, etc. These are the things that defile a man. And here, if in any of these, force be used, it is called Rape, and maketh the sin more heinous. But the party s Deut. 22. 26, 27. forced, is to be held guiltless. There be two especial means both to set and to The two preservatives of Chastity, are Modesty and Temperance. Modesty, which keepeth a comely shamefastness in words, hold us in the purity both of soul and body, whether we be sole or married; Modesty and Temperance. Modesty is that, which keepeth a comeliness and decency in things. First, Our words to be modest and shamefast, even when we speak of things that sin hath made shameful, as we see the Holy Ghost every where to do Gen. 4. 1. ADAM knew EVE his Wife. Gen. 29. 22. He took LEAH, and brought her unto JACOB, who went in unto her. 1. Sam 24. 3. SAUL went to cover his feet. The contrary whereof are, First, Lewd speeches, and much noise; whereby Solomon describeth the unchaste woman, Pro. 7. 11. and 9 13 Secondly, filthy speeches: whither refer Lovesongs, amorous Books, filthy Ballads, Interludes, etc. comprehended under the name of filthiness, foolish speaking, and jesting, which are not things comely, Ephes. 5. 34. Secondly, Our eyes and countenance to be chaste, Countenance, making, as job t job 31. 1. did, a covenant with our eyes, not to look upon a Maid. The contrary whereof is First, a whorish u Pro. 7. 31. countenance. Secondly, Eyes, which the Apostle x 2. Pet. 2. 14. calleth full of Adultery, feeding them either with another's beauty, (whereof our Saviour saith, y Mat. 5. 28. He that looketh upon a woman, to lust after her, hath already committed adultery with her in his heart) or with wanton Pictures, Lascivious representations of Love-matters in Plays and Comedies, etc. for all which, the Rule of the Apostle is general, Abstain z 1. Thess. 5. 21. from every evil show. Thirdly, Our ears to delight to hear honest things. The contrary whereof is, when they delight in that which is filthy and unclean. Fourthly, Our hands and all our parts to be instruments of holiness. The contrary whereof is, the reaching of them forth to any filthy and unseemly Act, as in that mentioned, Deut. 25. 11, 12. Fiftly, Our whole gesture to be sober and good. Contrary Gesture, whereunto, is wanton dancing, and all other effeminate gesture and behaviour: which wantonness, Paul a Gal. 5. 19 maketh a work of the flesh. The b Esay 3. 16. Prophet Esay in his third Chapter, doth notably express this sin: Because the Daughters of Zion are lofty, and walk with a stretched out Neck, twinkling with their eyes, continually mincing it as they go, and keeping pace with their feet: therefore the Lord will make bald, etc. Sixthly, Our Apparel to be sober and comely, such c Tit. 2. 3. as Apparel, becometh Saints. The contrary whereof is, too curious trimming and decking of ourselves, forbidden even unto women: who yet (it may be thought) for the pleasing of their Husbands, might of all other best use it. Therefore the Apostle d 1. Pet. 3. 3. saith, Whose trimming let it not be that outward trimminig of frizzling of hair, putting of golden things about them, or putting on of apparel, but the hidden man, etc. Likewise e 1. Tim. 2 9, 10. also women, let them adorn themselves in modest garments with shamefastness and sobriety, not with frizzling, silver things, or gold, or pearls, or costly apparel. But (which beseemeth women professing godliness) with good works. Secondly, Whorish, riotous and lascivious apparel, such as the Prophet taxeth, Esay 3. 18. By this note, Solomon f Pro. 7. 11. in his Proverbs painteth out an Harlot: A woman came forth to meet him in whorish attire. The comeliness to be observed in apparel, standeth in these four things. First, That it be according to our sex, where g Deut. 22. 5. the man wearing woman's apparel, or the woman, man's, is condemned, as being both an abomination to the Lord. Secondly, That it be fitting to our Age: for which cause the Apostle h Titus 2. 3. willeth the elder women to go in long garments, Titus 2. 3. and 1. Sam. 13. 18. the Holy Ghost noteth, that young Virgins, the King's Daughters, were wont to go in a Gown of diverse colours. Such a one jacob made for joseph, being a child of seventeen years of age, Gen. 37. 31. Thirdly, That it be agreeable to the custom of the place where we live. Contrary whereunto is new-fangled apparel, against which Zophanie the Prophet thundereth, I i Sophon. 1. 18. will visit the Princes, and the King's sons, and all that cloth themselves with strange garments, after the manner of foreign Countries and Nations. Fourthly, That it be according to our place and calling: They k Math. 11. 8. and other things. that wear soft raiment, are in King's houses. Some other point, of modesty may be noted; as to have a regard of shamefastness, even in that case which the Law of God provideth for, Deut. 23. 12, 13. But that and whatsoever else, may not unfitly be reduced under some of the former heads. Temperance is a moderate and a sober use of lawful Temperance, which is a moderate and sober use of lawful Pleasures, especially in meats and drinks, pleasures, especially in Meats and Drinks, and in marriage matters. In meats and drinks: First, By abstinence and fasting oftentimes, whereunto the Apostle by his example doth invite us, 1. Cor. 9 27. But I beat down my Body, and bring it into subjection, lest by any means, after that I have preached to others, I myself should be reproved. The contrary whereof is, to fill the gorge every day, as the rich l Luk. 16. 19 man did in the Gospel. Secondly, By a moderate and sober diet, so as the body may receive strength, and be more fresh and lively to perform the actions of godliness: Take m Luk. 21. 34. heed to yourselves, lest at any time your hearts be oppressed with surfeiting and drunkenness, and cares of this life, and lest that day c●me on you unawares. n Prou. 23. 29. 30. To whom is woe, & c? Even to them that tarry long at the Wine, to them that go seek mixed wine. o Prou. 25. 16, If thou have found honey, eat that is sufficient for thee, lest thou be overfull & vomit it. It p Prou. 31. 4. is not for Kings, O LEMVEL: it is not for Kings to drink wine, nor for Princes to drink strong drink. The contrary whereof is first, Gluttony and Fullness of bread, one of the Sins of Sodom, q Ezech. 16. 49. whereof the Apostle hath a commandment, Rom. 13. 13. Walk honestly as in the day, not in Gluttony and Drunkenness, etc. Secondly, Too much daintiness for the quality and variety of fare, especially of those meats and drinks which provoke most unto the Sin of uncleanness. This the same rich man is taxed with, That he r Luk. 16. 19 was clothed in Purple and fine Linen, and fared well and diliciously every day. Solomon s Prou. 23. 1, 2, 3 in his wisdom giveth us a rule to bridle our untemperate desires this way: When thou sittest to eat with a Ruler, consider diligently what is before thee, and put thy knife to thy throat, if thou be a man given to the appetite. Be not desirous of his dainty meats: for it is a deceivable meat. Howbeit this is not so strictly to be taken, but that either for the wel-comming of a friend, or for our own refreshing, we may, and it is sometimes lawful to furnish our Table with store and variety of dishes: as t Gen. 21. 8. Abraham made a great feast that day Isaac was weaned: and in the use of marriage. so did Levi u Luk. 5. 29. to our Saviour Christ, inviting withal (for his better entertainment) a great number of guests to bear him company. The x Psal. 104. 15. Psalmist also noteth, that Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with giving thanks, of them which believe and know the Truth. For every creature of God is good, and nothing aught to he refused, if the received with thanksgiving. God of his bounty giveth us not only bread or meat, that strengtheneth the heart of man, but wine to cheer it up, and to make his face shine more than with oil. Wherefore Marie, at the Supper was made unto Christ in Bethania, is y joh. 12, 2. 3. recorded to have taken a pound of ointment of spikenard very costly, and to have anointed jesus feet, that all the house was filled with the savour of the ointment. Temperance in marriage-matters is, when we use it soberly and with seemliness, rather to suppress, then to satisfy the flesh, which is one part of the z 1. Thes. 4. 4. possessing of our vessel in holiness and honour. For this cause it is, that the Apostle a 1. Tim. 434. teacheth us, our marriages and the liberty that God hath given us therein, are to be sanctified by prayer and thanksgiving. The contrary whereof among other, is, that forbidden in the Law, Levit. 18. 19 and reckoned up as one of those sins that bring Gods heavy wrath, Ezech. 18. 16. CHAP. XII. Of the eighth Commandment. THE three Commandments following, Those that respect the good things belonging to the person, are uprightness and contentedness: Uprightness is, to hold a lawful course in dealing about them, and slandeth in right and truth. concern one common subject or matter which they all bend unto, that is to say, the outward good things of this present life, of what nature soever the same be; Lands, Possessions, Goods, Good name, Credit, or the like: wherein, because the greatest part of our life is spent, in tumbling and tossing about them, it hath pleased the wisdom of God to allot unto them three Commandments, as men for the most part three manner of ways offend in them, comprehended by john the Baptist in one Verse, Luke 3. 14. in his answer to the Soldiers, Shake no man (in his estate, by pilling, polling, rapine, or other violence,) nor circumvent by guile, and be content with your wages. The two former (which are the nearer in affinity) David hath twice in b Psal. 111. 7, 8. one Psalm, in two several Phrases applied unto God. First, in the Phrase of c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth (or Faithfulness) and judgement: then, by d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth (or Faithfulness) and rightness. The first of those three ways, wherein men so offend, Right, which is in dealing justly. is, by mere wrong, forbidden in the eighth Commandment; whether the same have force and violence joined with it: in which case, the difference between this and the Commandment following, is easy to be discerned: or though it be without force and violence, yet by mere wrong and injury without colourable shows and shifts, or other disguise to hide it by; whereby it is also distinguished from the ninth Commandment, though the difference in this point lieth not so plain. In the eighth therefore we are The Anabaptistical community of goods. commanded. First, To deal uprightly and justly in all things concerning goods, both for the means of coming by them, and in the using of them. Wherefore our Saviour, Mat. 23. 22. noteth out this Commandment, by the name of judgement or right, in doing that which is just and equal between man and man, as the word d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (judgement) in the Hebrew Phrase doth signify. And David doth so interpret it, Psal. 111. where that which in the seventh Verse he calleth judgement, in the next Verse he calleth rightness (or Equity, as we commonly translate it.) The contrary whereof is mere wrong, in such sort as before was opened. The lawful means of coming by goods, is double, First, Lawful purchase, as e Goe 23. 14, 15 Both for the means of coming by them: That it be by lawful purchase, Abraham purchased of Ephron the Field and cave of Macpela, for the full value that it was worth, which Ephron himself had set: And David f 1. Chron. 21. 22, 23, 24, 25. or Descent. bought of ORNAN the threshing floor, to build an Altar to JEHOVAH for sufficient money. Secondly, Descent, when by course of Inheritance it is cast upon us; whereof we have a Law: g Le. 25. 45, 46 Of the children of the strangers that are sojourners among you, of them shall you buy and of their Families that are with you, whichthey beget in your Land. These shall be your possession. So ye shall take them as inheritance for your children after you, to possess them by inheritance; ye shall use their labours for ever. When h Num. 27 8, 9, 10, 11. a man dyeth, and hath no son, ye shall transfer his inheritance▪ to his Daughter: and if he have no Daughter, ye shall give his possession to his brethren: and if he have no brethren, ye shall give his possessions to his father's brethren: and if his father have no brethren, then shall you give hi● possession to his Kinsman, the next unto him of his Family, and he shall inherit it. The contrary to these two are, First Theft: He i Ephes. 4. 28. that stealeth, let him steal no more, but rather let him labour, etc. The special kinds of these, are Sacrilege, when it is of things consecrated to God; in which sort k Iosh. 7. 7. etc. Achan offended. And of this the Wiseman l Pro. 20. 25. speaketh: It is a snare for a man to devour that which is sanctified▪ and after vows to inquire. Robbery by the highway: The company m Hosh. 6. 8, 9 of Priests is like unto Troops that wait for one by the highway side. piracy upon the Sea: Burglary in the night, breaking of houses, etc. If n Exod. 22. 1. a Thief be found breaking up, and be smitten that he die, no blood shall be shed for him. Stealing men's servants or children: which sin the Apostle o 1. Tim. 1. 10. wrappeth up in the number of those things that are contrary to wholesome Doctrine: filching, or pilfering the least Pin or Point. Secondly, Oppression: But p Esay 3. 14, 15 ye have eaten up the Vineyard; the spoil of the poor is in your houses. What ail ye, that ye beat my people to pieces, and grind the faces of the poor? Thirdly, Extortion: as q Luke 3. 14. Soldiers not content with their wages, Counsellors with their Fees, etc. This was the sin of Elies' sons▪ of whom it is said, r 1. Sam. 2. 12, 13, 14, 15, 16, 17 Now the sons of ELI were wicked men, and knew not JEHOVAH: For the Priest's custom towards the people was this; when any man offered Sacrifice, the Priest's Boy came while the flesh was a seething, and a flesh-hooke with three teeth in his hand, and thrust it into the Kettle, or into the Cauldron, or into the Pan, or into the Pot: all that the flesh-hooke brought up, the Priest took up for himself. Thus they did unto all the Israelites that came thither to Shiloh; yea, before they burned the fat, the Priest's Boy came and said to the man that offered, Give me flesh to roast for the Priest: for he will not have sodden flesh of thee, but raw. And if any man said unto him, Let them burn the fat according to the custom, then take as much as thine heart desireth: then he would answer, No, but thou shalt give it now; and if thou wilt not, I will take it by force. Therefore the sin of the young men was very great before JEHOVAH: for men abhorred the offering of JEHOVAH. Fourthly, All injurious & wrongful dealing in matter of contract, buying and selling, and such like: As first, excessive prices of things, not observing a proportion and equality in the contract, to be according to the need and profit of the buyer, as the Law doth specially provide: When s Levit. 25. 14, 15, 16. thou sellest aught to thy Neighbour, or buyest at thy Neighbour's hand, ye shall not oppress one another: But according to the number of years after the jubilee, thou shalt buy of thy Neighbour: also 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 according to the number of increases doth he sell unto thee. Secondly, Usury condemned, Psal. 15. 5. He that giveth not his money to usury. And hereof also there is a Law, Exod. 22. 25. If thou lend money unto my people; that is, to the poor with thee, thou shalt not be as a Usurer unto him; ye shall not oppress him with Usury. Thirdly, Monopolies, Engrossing, Forestalling, etc. t Esay 5. 8. Woe to them that join house to house, and field to field, till there be no more place, that you may be made the only dwellers in the midst of the Land. The lawful use stands in two things; Frugality and And in the use of them to do it frugally, Liberality. Frugality, I call a keeping together of that which God hath given us, for the better bestowing of it, to good and profitable uses, that u 2. Cor. 8. 14. our abundance may supply other men's wants, as the Apostle speaketh. Our Saviour in his own example doth herein go before us, when he biddeth, x john 6. 12. Gather together the fragments, that nothing be lost. Which Lesson judas the Traitor had learned of his Master, though he used it but ill-favouredly, as an Hypocrite, to serve his own turn: To what end, saith y Mat. 26. 8, 9 he, is this waste? for this ointment might have been sold for much, and given to the poor. The contrary is, First, Unnecessary and causeless suretyship. He z Pro. 11. 15. shall certainly be crushed, that is surety for a stranger: But he that hateth sureties, is safe. Be a Pro. 22. 26. not thou of them that clap hands, of them that are surety for Debts. Secondly, In wastfulnesse: when a man in diet, apparel, furniture of his house, building, or such like, goeth beyond his degree or calling: He b Pro. 21. 17. shall be a poor man, that loveth jollity; he that loveth wine and ointment, shall not be rich. Liberality is a cheerful communicating of our goods, and liberally, by a cheerful communicating of them all both in giving and lending. by giving or lending as the case requireth: Communicate c Rom. 12▪ 13. to the necessities of the Saints. If d Levit. 25. 35. thy brother be impoverished and fallen in decay with thee, thou shalt relieve him. The e Psal. 37. 19 righteous man is merciful and giveth. Lend, f Luk. 6. 34, 35. looking for nothing thereof again: that is to say, though it be with loss of the principal: wherefore these works of beneficence are in the Scriptures called g Pro. 11. 18. 2. Cor. 8. 9 justice: for than doth God in thy brother's necessity make him in right the owner of thy goodst, and thee only the Steward and Distributer. So saih SALOMON, Hold h Pro. 3. 27, 28 not back goods from the owners thereof: meaning those that have need of it. When it is in the power of thine hands to do them good, say not unto thy Neighbour, Go, and come again tomorrow, I will give thee, if thou now have it. For this cause the i Rom. 15. 27. Apostle telleth the Romans, that albeit the Macedonians Alms, which they bestowed upon the poor Saints at jerusalem, were voluntary and free, yet it was such, as by the Law of brotherly love they did owe, and were debtors of unto them. And to this duty of liberality we are the rather to be encouraged, by that which our Saviour is reported to have k Acts 20. 3●▪ had as a common saying in his mouth, It is a more blessed thing to give, then to receive. One special branch of this well employing of our One branch whereof is Hospitality. goods, is Hospitality. Therefore it followeth in that place, Rom. 12. 13. Fellow after Hospitality. And l 1. Pet. 4. 9 Peter saith, Be barbarous one unto another without grudging. The contrary is Niggardliness: He m Pro. 11. 24. that spareth more than is meet, it only sorteth to poverty. CHAP. XIII. Of the ninth Commandment. THE second way that men offend in the Truth, which is in dealing faithfully. things of this life, is, by falsehood, fraud, deceit, subtlety, cunning shifts and devices, which is forbidden in the ninth Commandment. To understand that Commandment, as commonly men do, of our Neighbours good name and credit, not of his outward goods, as if those were spoken of only in the eight, is too much to straighten the bounds of this Commandment; and, in mine opinion, faulteth two manner of ways: for first, the greater and weighter Commandment should so come behind, A n Pro. 22. 1, 2. good name being more to be desired then great riches. Secondly, The words, Thou shalt not bear false witness, are borrowed words, taken from the Courts of justice, where Lands and Possessions do oftener come in question, than men's names and credits; and therefore cannot, without violence, be restrained to the Letter. The ninth Commandment than would have us to deal truly and sincerely in all things concerning goods, whether one's outward estate and worldly riches, or his name and credit. Our Saviour, Mat. 23. 22. calleth it Faithfulness, or Faith: meaning truth and constancy both in our words, and in all our bargains and agreements, which Psal. 15. 2, 16. is made one special note of him that shall dwell in the Tabernacle of the Lord, that he speaketh the truth as it is in his heart. The o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrew word whereby David setteth it forth, Psal. 111. 7, 8. signifieth indifferently Faithfulness or Truth. The contrary whereof is all kind of falsity, namely, First, Open untruth or Lies: Therefore p Ephes. 4. 25. putting Their error, that hold officious or sporting lies, as they call them, to be lawful: all which the Apostle here condemneth, and are all of them contrary to the nature of God, (to whose Image we ought in every thing to be conformed) who is the God of Truth, Psal. 31. 6. Neither ought any pretence of doing good unto our Neighbour, draw us to any officious lie, seeing the rule of the Apostle is general, Not to do evil, that good may come thereof, Ro. 3. 8. And those holy men and women that this way have offended, it is their faith, not their lying (which through infirmity they fell into) that the Spirit of God so much commendeth. away lying, speak the truth every one with his Neighbour: for we are one another's members. Secondly, Fraud and deceit: DAVID, Psal. 10. 1, 7. joineth them together: He shall not dwell in mine house, that dealeth deceitfully: he that speaketh lies, shall not remain in my sight. Special virtues to be As, Prudence in judging aright; reckoned in this part, you have two; prudence and simplicity: which goodly mixture our Saviour q Mat. 10. 16. requireth of all that are his: Be wise as Serpents, and innocent (or simple) as Doves. And the r Rom. 16. 19 Apostle to the Romans: I would have you wise in that that is good, and harmless in that which is evil. Prudence is a virtue, to discern and judge of things aright, whereunto we attain by searching out the things which it behooveth us to know, as job s job 29. 16. did. The contrary whereof is that, which the t Psal. 82. 5. Psalmist reprehendeth in judges and Rulers of the Earth, When these men know not, nor give themselves to understand, but walk in darkness, all the foundations of the Earth are moved. Simplicity is, to deal sincerely in the things we discern Simplicity in speaking and doing the truth; and judge of. And this hath under it two other branches: First, Speaking and performing the truth: These u Zach. 8. 16. are the things which you should do: speak the truth every one to his fellow, and let judgement of truth and peace judge in your gates. The contrary whereof is, First, Every unjust sentence: When x Amos 5. 6, 7. men turn judgement into Wormwood, as the Prophet speaketh. Secondly, Bribery: Giving sentence for reward: Thy y Esay 1. 25. Princes are rebellious, and compainons of Thiefs: every one loveth gifts, and followeth after rewards: they judge not the Fatherless, neither doth the Widow's cause come before them. Where, though the sentence be just and upright, yet taking of rewards is wicked, when men do not justice for justice sake. To this first branch certain special virtues do also belong: some whereof are in the things that concern one's good name; some in those that concern worldly goods. In the things that concern one's good name: To acknowledge the goodness that is in him, and to speak of it with a love and liking of that they do. So doth PAUL, 2. Cor. 9 2. For I know your readiness, whereof I boast to the Macedonians, telling them that Achaia is furnished a year since. Wherein notwithstanding we must take heed, that our love and liking of the party draw us not to an allowance or winking at his faults, no more than the Holy Ghost doth in the due commendation of the most choice and excellent men: as of DAVID: He z 1. King. 15. 5. did right in the eyes of JEHOVAH, and departed not from any thing that he commanded him all the days of his life, save only in the matter of VRIAH the Hittite: and of JOTHAM, He a 2. Chr●. 27. 2. did uprightly in the eyes of JEHOVAH▪ according to all that his father did, only he entered not into the Temple of JEHOVAH, but the people did yet corrupt themselves. The contrary is, First, A humour of speaking evil of men, which the Apostle would have all to take heed of. Secondly, Slandering or open forging of tales, or privy devising of them, feigning or adding any thing to them: Thou b Levit. 19 16. shalt not walk about with Tales among the people. Prou. 26. 20. Without wood the fire is quenched, and without a Tale-bearer strife ceaseth. And again, Verse 22. The words of a Tale-bearer are as flatter, and they go down into the bowels of the belly. Rom. 1. 29. 30. Among the sins that naturally stick unto us, are reckoned Whisperers, Tale-bearers, etc. And the c 2. Cor. 12. 20. Apostle saith, Let there not be strife, etc. backbiting, whispering, etc. among you. Whither belongeth all wrongful accusation, whether utterly false, as that of the two wicked men against d 1. Kin. 21. 12. Naboth, relating the bare words, but not the sense and meaning: wherein the two e Mat. 26. 60, 91. Witnesses that testified our Saviour Christ should say, I can destroy the Temple of God, and raise it up in three days, are said to be false Witnesses: for f john 2. 21. he spoke of the Temple of his body. Or lastly, accusing of a truth, with an intent to hurt: for it was a truth, that g 2. Sam. 22. 9 Doeg told of David's coming to Abimelech, and his ask counsel for him of the Lord, and giving him victuals and other things: yet because his end was wicked and naught, justly doth the Spirit of God say of him; h Ps. 52. 2. 3, 4. Thy tongue imagineth mischief, and is like a sharp Razor that cutteth deceitfully. Thou dost Love evil more than good, and lies more than to speak truth. Thirdly, Receiving tales we hear of others, or evil reports that are cast abroad by whisperers, talebarers, etc. Thou i Exod. 23. 1. shalt not receive a false tale, nor put thine hand with the wicked, to hear false witness. Wherefore David k 1. Sam. 24. 10. worthily chargeth SAUL, Wherefore givest thou an ear to men's words that say, Behold, DAVID seeketh evil against thee? And Solomon l Prou. 25. 23. in his Proverbes saith, that as the North wind driveth away the rain, so doth an angry countenance a Slandering tongue. Fourthly, Babbling talk, which the Apostle m 1. Tim. 5. 13. reprehendeth in certain young women, that were not only idle, but also Prattlers and busibodies, speaking things which are not comely. Fiftly, Flattery, praising one above that we know in him. He n Prou. 27. 14. that praiseth his friend with a loud voice, rising early in the morning, it shallbe accounted unto him as a curse. With fair o Rom. 16. 18. speech and flattering they deceive the hearts of the simple. Sixtly, Foolish and arrogant boasting: Let another praise thee (saith p Prou. 27. 2. the wiseman) and not thine own mouth. Seventhly, Dissembling: when men say one thing, and mean another, q Psal. 82. 3. speak peace with their friends, but mischief is in their heart. The virtue occupied in the things that concern worldly goods, is plain & sincere dealing. The contrary whereof is all deceit in bargaining, buying, and selling: Whereof the wiseman saith, The r Prou. 12. 17. deceitful man shall not roast that he taketh in hunting. Of this kind are selling countrefeit for good, as Copper for Gold, and mingling any wares bad, with good, making show only of the good: Hear s Amos. 8. 4, 5, 6 ye this, ye that swallow up the poor, saying, When will the new Month be gone, etc. that we may sell the refuse of the wheat? Also, When the buyer concealeth the goodness of the thing, or the seller the fault, and blindfoldeth the truth with counterfeit speech; It t Prou. 20. 14. is naught, it is naught, saith the buyer, but when he is gone apart, he boasteth. Thirdly, False weights and measures: Thou u Deut. 25. 13, 14. shalt not have in thy bag two manner of weights, a great and a small, but thou shalt have a just and a right weight; a perfect and a just measure shalt thou have. Ye x Levit. 3. 35, 36. shall not do unjustly in judgement, in line, in weight or in measure. Ye shall have just balances, true weights, a true Epha, & a true Hin. Hear y Amos. 8. 4. this, ye which make the Epha small, and the Shekell great, and falsify the weights by deceit, z Mica. 6. 11. shall I justify the wicked balances, and the Bag of deceitful weights? Secondly, Removing ancient bounds, to encroach upon other men's possessions: a Prou. 22. ●8. Thou shalt not remove the ancient bounds which thy fathers have made. b Hosh. 5. 10. The Princes of JUDAH are like them that remove the bound: Therefore will I pour out my wrath upon them like water. Thirdly, Fraudulent withholding of things found, if the Owner may be heard of, Likewise, of things lent, pawned or pledged: c Deut. 22. 1, 2, 3. Thou shalt not see thy brother's Ox nor his Sheep go astray, and conceal thyself from them, but shalt bring them again unto thy Brother. And if thy brother be not near unto thee, or if 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. In like manner shalt thou do with his Ass, and so shalt thou do with his raiment, and shalt so do with all lost things of thy brother, which he hath lost: if thou hast found them, thou mayest not conceal thyself. d Psal. 37. 21. The wicked (saith DAVID) borroweth, and payeth not again: but the righteous is merciful and giveth. In e Ezech. 18. 7. EZECHIEL it is made one note of a righteous man, that he hath restored the pledge to his debtor. Fourthly, Gaming, and all unlawful Trades that either make gain of things naught and unprofitable for the Church or Commonwealth, as the trash or Merchandise mentioned, Reuel. 18. 11, etc. or set to sale the gifts of the Holy Ghost, and other spiritual things, which was the sin of SIMON MAGUS, f Act. 8. 18, 19, 20. Who when he saw, that through the laying on of the Apostles hands the Holy Ghost was given, offered them money, saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost. But PETER said unto him, Thy money perish with thee, because that thou thinkest the gift of God may be obtained with money. Of this nature is chopping and changing of Benefices, which is called Simony. The second branch of good and sincere dealing, is the Charity, to take things in the best part, etc. taking of things, that may be doubtfully construed, always in the best and most favourable part, which the Apostle, 1. Cor. 13. 5, 7. showeth to be the property of true love; Love thinketh not evil, it believeth all things, it hopeth all things. So did g Mat. 1. 19 joseph construe to the best, (as fare as might be) the fact of the Virgin Mary, whom, being found with child before they came together, he judged rather to have offended before they were made sure, then after; and therefore minded rather privily to put her away, that he which had done the wrong, might marry her, as the Law h Deut. 22. 28. of God provided, then by pursuing his own right, in bringing her forth to judgement (that so being found no Virgin, she might be stoned, which the same i Deut. 28. 20, 21. Law gave him leave to do,) to make a public example of her. The contrary whereof is, First, Evil suspicions condemned, 1. Tim. 6. 4. Such was that of Eliab, k 1. Sam. 17. 28. David's eldest Brother, Why camest thou down hither? I know thy pride, and the wickedness of thy heart; that thou art come down to see the Battle. When David indeed came thither about other business, sent from his Father. So did they of l Acts 28. 4. Miletum deal with Paul, seeing a Viper hang upon his hand, they said among themselves, Surely this man is a Murderer, whom, though he be escaped from the Sea, yet vengeance will not suffer to live. Secondly, Hard censures and sinister judgements: when either a good or indifferent action is interpreted to the worst, or a light offence is made heinous through ill will, without all desire either to amend or cover the same: As Eli m 1. Sam. 1. 13. thought Annah to be drunken, when she prayed in the bitterness of her soul unto the Lord, only because her lips did move, but her voice was not heard. CHAP. XIIII. Of the tenth Commandment. THE third way that men offend in these This is uprightness: Contentedness is to rest fully satisfied with that which God bestoweth. outward things, is, by coveting and longing after that which is another man's, when yet we would not either by wrong or cunning means have it from him, but in an unordinate sort desire it for our money, as Ahab did Naboths Vineyard; not considering whether our Neighbour be willing to forgo it or no, but only because our teeth water at it; whereas GOD blessing our Neighbour with any thing that is good, and wherein he taketh comfort and delight, Christian love requireth, that we should be as glad in his behalf, as if we ourselves enjoyed it. And this sin is forbidden in the tenth and last Commandment. The sum therefore of the tenth Commandment is, that every one rest fully pleased with that portion which God seethe good to bestow upon him, rejoicing and taking comfort in it, whether it be great or small. Let n Heb. 13. 5. your conversation be without covetousness, being content with that you have: for he himself hath said, I will not leave thee, nor forsake thee. Having o 1. Tim. 6. 8. meat and drink, and clothing, let us therewith be content. I p Philip. 4. 11. have learned in what estate soever I am, therewith to be content. I know how to be brought low, and how to abound, every way, in all things, I am instructed, both to be full, and to be hungry, and to abound, and to want. The contrary whereof is covetousness, longing after that which is our Neighbours, or none of ours, though it be without any seeking of unlawful means to come by it, as Ahab did, 1. King. 21. 2. Give me thy Vineyard, that it may be a Garden of Herbs for me, for it is near my house: and I will give thee a better Vineyard than it; or if it seem better in thine eyes, I will give theemony to the full value of it. He that is so effected, will rejoice in another's good, Rejoicing in another's good as in our own, which is the top and perfection of love. as in his own, Rom. 12. 15. Rejoice with them that rejoice, and weep with them that weep: which is the top and perfection of love. And hereupon I take it, by conference of both the Evangelists, MATTHEW and MARK, that our Saviour, Mat. 19 19 noteth out the tenth Commandment by these words, Thou shalt love thy Neighbour as thyself. Which elsewhere is made the whole sum of all the second Table. The contrary hereof is, first, Self-love: In q 2. Tim. 3. 2. the latter days men shall be lovers of themselves. Secondly, Envy: maligning the good things of another, condemned, r 1. Tim. 6. 4. He is puffed up, and knoweth nothing, but doteth about questions, and strife of words, whereof cometh Envy, Strife, Rail, evil Surmises, etc. 1. Tim. 6. and the first of s 1. Pet. 2. 1. Wherefore laying aside all maliciousness, and all guile, and dissimulation, and envy, and all evil speaking. Peter 2. Thirdly, Rejoicing at his hurt. The Psalmist complaineth of this, Psalm 70. 34. Let them be turned backward and confounded, that delight in my hurt, let them go backward for a reward of their shame, that say, There, there. And t Obad. v. 12. OBADIAH reprehendeth the Edomites for it: Thou shouldest not have been glad of the day of thy Brother, (meaning his affliction;) the day when he was made a stranger: neither shouldest thou have rejoiced at the jews what day they perished. This Commandment hath commonly another sense of forbidding only the first lusts and motions of sin, but the reasons to confirm the Interpretation which I have given, I take it (under reformation) are plain and pregnant, which notwithstanding I offer; without prejudice of other men's opinions, submitting myself and them to those that can better judge. First, The plain evidence of the words: Thou shalt not covet thy Neighbour's house: which is to be enforced by the conference of the rest of the Commandments: Honour thy father and thy mother: Thou shalt not kill: Thou shalt not steal: thou shalt not commit adultery: thou shalt not bear false witness: having all of them a common and a familiar understanding, such as every man at the first hearing doth conceive. This therefore must have the like. And it is a thing in this point worthy to be observed, which the Talmudists cite so oft. The u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Law, they mean the Scripture, speaketh according to common use. Now, let any man, endued only with reason and understanding, be asked what this should mean, Thou shalt not covet thy Neighbour's house; he will certainly answer, We must be content with our own. Secondly, The word that Moses hath in x Deut. 5. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not long after thy Neighbour's house, etc. Deuteronomie, signifieth, To long after a thing, and, To have one's teeth water at it: for so you shall find it used, Mach. 7. 1. and in many other places. Thirdly, The particular instances, Thy Neighbour's House, Wife, Man servant, Maid, Ox, Ass, or any thing that is his, declare manifestly, that goods and possessions are the proper subject of this Commandment: for which cause, Exodus 20. 17. the Wife of our Neighbour (his most y Pro. 19 14. precious possession) cometh not in the first place, but is set in the midst of other possessions, that by the very marshalling of the words, it might appear, that this Commandment reacheth not to the desiring of one's Wife for filthiness and uncleanness sake. Fourthly, The order of the Commandments, going by degrees from the greater to the less, and so continually falling, till you come to this sin of covering, which is the first step and beginning of all wrong and deceit, and yet differeth in nature from them both. Fiftly, Add hereunto that which I hold as a certain ground, and is proved before at large, that the corruption both of nature and desire, is forbidden in every one, so as this cannot be restrained to a several degree of sin, but a differing and distinct kind of sin from those that went before. Sixtly, and lastly, our Saviour Christ, the best Interpreter of the Law, doth so expound it, Mark 10. 9 when reckoning up all the Commandments of the second Table, in stead of Thou shalt not covet, he saith, Thou shalt not deprive (or bereave a man of aught he hath) that is, covet or desire to have any thing that is his, though it be neither by wrong nor fraud, which two are forbidden in the words next before, but rest in that which God hath given thee, which in effect is to love our Neighbour as ourself, as z Mat. 19 19 Matthew hath it. For that this must needs be the sense of that place, Mark 10. 19 I gather first, because (no doubt) our Saviour's purpose was to reckon up all the Commandments, without leaving out any one. Secondly, Else in so few words he should make a superfluous repetition, and not only so, but also speak darkly and obscurely that, which was more clearly taught before: for Thou a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. shalt not bereave, cannot be brought to explain, Thou shalt not steal: Thou shalt not bear false witness: it being a great deal more questionable what is meant by that word, then by the other two. CHAP. XV. Of the Covenant of Works. THE whole Doctrine of Righteousness in With the Creatures, who are thus to do his will, it hath pleased God to make a Covenant, which is called the Covenant of Works: A Covenant of life (or blessedness) to the doers: of death (or of a curse) unto transgressors. the several parts and branches of it, hath hitherto been declared, which is indeed the perfect rule & directory of all duties whatsoever, which either we own to God, or to our brethren for his sake. Now if a man shall ask but what good cometh to us by the keeping of these Commandments? This, if there were no more, is abundantly sufficient, that God is thereby glorified. So as if it were possible (which notwithstanding cannot be) that doing his will, we should perish everlastingly, yet ought we as cheerfully, and with as ready minds to obey, as if we were to gain Heaven by it. But see the exceeding bounty and goodness of God, that will not have us serve him for nought. He is pleased for the perfect keeping of his Law, and the Righteousness by him enjoined, not only to promise a recompense of reward, but to contract and covenant with us, and under certain conditions, as it were, to bind himself unto it, which is the same that we call the Law or Covenant of works; the first Covenant that ever God made with his Creatures. The sum whereof is in few words, He b Rom. 10. 5. that doth these things, shall live by them. As on the other side, c Gal. 3. 10. Cursed is every one that continueth not in all the things that are written in the Book of the Law to do them. For this Covenant requireth works done by the strength of Nature, and according to the Law of our Creation, answerable to God's justice, the express Image whereof is in the Moral Law: And therefore the nature of Men and Angels, beautified in their first Creation with Holiness, and the light of God's Law written in their heart, is the ground and foundation of this Covenant: for otherwise it could not have stood with the justice of God, to require these things at their hands, unless the Law of GOD had been stamped and signed in them, and their nature made holy and pure, able by Creation to do the same. The Covenant therefore of Works, hath those two parts before remembered: for the Law of God, as all other Laws that are but streams and shadows of that everlasting Law, is upholden by two things, reward and punishment; without which, there would be neither care to observe, nor fear to break it. This reward cometh from God's free and undeserved goodness: for what can the Creature deserve at the Creators' hands, doing nothing but that which the Law of his Creation bindeth him unto? Wherefore our Saviour, Luke 17. 10. doth admonish, when we have done all things that are enjoined us, we must say, we are unprofitable servants: for we have done nothing else but that we ought to do. And therein lieth a main difference between the reward and punishment: for the punishment is in justice, and sin hath indeed a merit belonging to it, the merit of God's heavy wrath and indignation as it is said, d Luke 12. 48. He that doth things worthy of stripes, shall be beaten, etc. And again, The e Rom. 6. 23. wages and due desert of sin is death. From this reward it followeth, that the exact observation, of the Law of God, hath always a good conscience joined with it. A good conscience I call that, which beareth record to us, that we do well in all things, and therefore are to be rewarded; whereof our Saviour speaketh, john 8. 29. The Father hath not left me alone, because I do always the things that are pleasing to him, called therefore good; because telling us we do well in all things, it assureth us of good. The fruit of this good conscience, is perpetual joy and comfort, as the f Pro. 15. 15. Wiseman saith, A good conscience is a continual Feast. And therefore this is, as it were, the gate that leadeth into the possession of the promised happiness. Again, from the punishment it followeth, that contrariwise, sin hath attending upon it, guilt and an evil conscience. Gild is an estate, that, by reason of our sin, bindeth us over unto punishment, and maketh us subject to the wrath of God, as our Saviour doth express it, Mat. 5. 22. He that saith to his Brother, Fool, is guilty of Hell-fire, Genesis 4. 7. It is compared to a Cur, or a Mastiff Dog, which is always arring and barking against us: If thou sin, sin lieth at the door, ready to fly in thy face, and to take vengeance on thee. g Heb. 10. 22. An evil, conscience, (so called by the Apostle, from the effects) is that, which, by reason we have sinned, telleth us of the punishment we are guilty of, and which abideth for us. The fruit of an evil conscience, is perpetual fear and horror, as appeareth by h Gen. 4. 13. CAIN: Mine iniquity (the guilt and punishment which through the same I am subject unto) is greater than I can bear. And in the King of Babel, BELSHASSER, whose i Dan. 5. 6. Royalty was all changed, his thoughts perplexed him, the girdings of his loins loosed, and his knees dashed one against another, when he saw the Bill of his Indictment drawn. Felix k Acts 24. 25. also is said to have been afraid, hearing PAUL dispute of Righteousness and Temperance, from which he was so fare, and of the judgement that was to come, which he trembled to think upon. Such a terror doth the guilt of an evil conscience strike into a man: and therefore is, as it were, the Hangman to lead him by the hand to the place of execution, as it is said, job 18. 11. that terrors terrify him round about, and cast him down, following him at the heels, and leave him not, till they have brought him before the terrible King. But neither the reward nor punishment are alike to every Both more or less, as the righteousness or sin aboundeth. one; it is to some more, to some less, as their righteousness or sin aboundeth: For l 1. Cor. 3. 8. every man saith the Apostle, shall receive his own hire, or measure of glory, according to his own work. And the same is to be said of the other member: for as the sin increaseth, so doth the punishment, as our Saviour saith, He m john 19 11. that delivered me unto thee, hath the greater sin, both for the guilt and punishment which he shall sustain. And Mat. 11. n Mat. 11. 21, 22, 23, 24. It Life is a continual progress in holiness and happiness. shall be easier for Tyrus and Sidon at the Day of judgement, then for you. The reward, as we heard, is life: o Levit. 18 5. Ezech. 20. 11. Rom. 10. 5. Gal 3. 12. He that doth these things, shall live by them. Life, the greatest good that can possibly come unto a Creature, the full blessedness and perfection of his nature: for by it is meant a continuance, with growth and increase in all Holiness, Happiness, Honour and immortality. And what more sweet than life, wherein all pleasures are enjoyed? The punishment is death, Genesis 2. 17. In the day thou Death is the contrary to them both. eatest of the forbidden fruit, thou shalt dye. Death therefore is the reward of sin: death both spiritual, in a subjection to the power of sin; and real, in an estate subject to destruction. Thus the Apostle Paul doth expound it, Ephesians, 2. 1, 2, 3. when he teacheth, that by nature we are first, dead in sin, the sons of disobedience: and then, the children of wrath and condemnation. Wherefore this is the most fearful punishment that can be thought of, comprehending the whole Curse of the Law, wherein all miseries are enwrapped: p Deut. 27. 26. Gal. 3. 10. Cursed is every one that continueth not in all things which are written in the Book of the Law to do them. Which because in our corrupt estate, it is impossible for men to do, therefore this Covenant is said to engender children unto bondage, Gal 4. 24. Here therefore is threatened the utter ruin and destruction Namely, in stead of holiness, darkness, and a total corruption of the whole strength of nature unto all unrighteousness: in stead of happiness, the wrath of God, and all the evil that cometh of it, contrary to the former conjunction and communion with him. of the Creature; a sinful and damnable estate: Contrary throughout and in all the parts, one to the holiness, the other to the happiness before described. Sinful, both in blindness of mind, or darkness of understanding, and in a total corruption of the whole man, and of all the strength of nature, to the working of all unrighteousness: Damnable and wretched, in the wrath of God, and all the evil that cometh of it: Separation from his presence; Slavery to sin and Satan; Weakness and Infirmity; Shame, Ignorance, and such like. But all these things we shall more particularly set forth hereafter. CHAP. XVI. Of the fall of Angels. WE are now to speak of the fall of these This covenant both Angels and men (in our first Parents Adam & Eve) kept for a time: But left unto themselves, they quickly fell away. two creatures, who were not able to wield so great a happiness as they were created in: for many of the Angels, and all men in Adam and Eve, the root of Mankind, did miserably fall away, sinning against God; as of the Angels it appeareth, john 8. 44. He (the o john 8. 44. Devil) was a from the beginning, and abode not in the truth. p 2. Pet. ●. 4. 2. Pet. 2 4. For if God spared not the Angels that sinned, q jude verse 6. jude ver. 6. The Angels also, that kept not their first estate, but left their own dwelling, he hath reserved in chains, etc. And of the fall of man, the Story is set down, Gen. 3. For albeit they were created holy, yet being Creatures, consequently they were of a changeable disposition, and therefore subject to temptations, and to be overcome of them, if they were not upholden by the supernatural grace of God, which neither in justice he needed, nor in his wisdom & goodness saw it fit to do, disposing of their fall for the better setting forth of his glory. The reason that actually they fell, was, For that they were left unto themselves: whereby it came to pass, that in their own free will, and of their voluntary choice, they leaned unto evil: albeit by the integrity of their nature, they were able to have kept themselves upright: As the Apostle r james 1. 13. doth pronounce, that God tempteth no man, but every one is tempted, being drawn away, and enticed by his own lusts. And Eccles. 7. 29. God made all men righteous, but they themselves have sought many Inventions, other then according to right. And this was neither by chance, God not knowing of it, nor by a bare and idle permission, or against his will, but rather according to the counsel of his own will, Ephes. 1. All s Acts 15. 18. whose works are known unto him from all eternity, but yet without approbation of the sin. The time when they fell, was anon after the Creation; but how long after, the Scripture saith nothing: howbeit, till the sixth Day was passed, it seemeth they continued in their first integrity: For t Gen. 1. 31. then God saw all that he had made, and it was exceeding good. Beside, touching man, the Commandment for the Sabbath was given to him in Paradise after the sixth Day. So the Story u Gen. 2. 2, 3. telleth us, When God had perfected his Work that he had made, the seventh Day he rested, and blessed the seventh Day, and sanctified it, because in it he had rested from all his work. The fourth Commandment hath it a little plainer: In six days JEHOVAH made Heaven and Earth, the Sea and all that is in them, and rested the seventh Day: therefore JEHOVAH blessed the Sabbath Day and hallowed it: By his own example enjoining on that Day, a perpetual Rest to us: wherefore the three first Verses of the second Chapter of Genesis, as it seemeth, should not be divided from the former Chapter, that contain a journal of the first seven days, which being finished, Moses taketh up a new Prooeme to begin a new narration. The fall now and punishment that came of it, is to be considered in each of these Creatures distinctly and apart. In the fall of Angels, these things are remarkable: First, They were the first that fell: whereupon the First, of the Angels. Devil is called the first founder of sin, john 8. 44. Secondly, Their special sin what it was, appeareth not so evidently in the Scripture. JUDAS saith, They left their own habitation. And PETER, that they sinned. Our SAVIOUR, that they continued not in the truth: meaning, the first integrity wherein God had set them, which is all the Scripture in express terms and proper delivereth of their fall. As for the place of Esay, a Isay 14. 12: it is but a wresting, to apply it unto the fall of Lucifer; the Prophet speaking of Belteshatzer the king, who shined once as the glorious morning star. Howbeit by that which is written, 1. Timo. 3. 6. b 1. Tim. 3. 6. Lest being puffed up, he fall into the condemnation of the Devil: we may safely gather, that pride was either the sin itself, or mixed with it, in that, by their wisdom and understanding discerning of a more excellent condition than their own, they both in judgement approved, and in will affected and desired to have the same: for thereunto afterwards they tempted man. Wherefore the fall of Angels was more grievous than the fall of man, in as much as having a more excellent measure of holiness, they were more able to resist, and fell without temptation, and therefore were the sole instruments of their own fall; not that God had no stroke therein, (who moderating all things that come to pass Some only fell, but a great multitude: in the world, in so great an action as this, could not but have some hand, disposing of it to the manifestation of his own glory,) but because they fell without any outward temptation, save only such as their own thoughts did More than 12. Legions. suggest unto them; there being none but God to Dan. 7. 10. Ten thousand thousands. tempt them, who c jam. 1. 13. as he cannot be tempted of evil so himself tempteth none. Thirdly, That not all the Angels fell, but some certain Heb. 12. 23. Infinite thousands. ones only: as may appear by all the places of Scripture mentioning their fall. Fourthly, The number of them which sinned, which was exceeding great: for a whole Legion of devils is mentioned, d Luk. 8. 30. Luk. 8. 30. but the certain number is no where expressed in the Scriptures, nor whether more did stand or fall; albeit the number of the holy Angels do fare e Matt. 26. 53. exceed the greatest number of Devils that is f Which is one Legion only, Luk. 8. 30. One (the Scripture nameth him Satan, or the Devil) the chiefest Ringleader of the . mentioned in the Scriptures. Fiftly, The order of their fall; one being the chief and Ringleader of the rest in this offence, whom the Scripture from the qualities common to them all in this their corrupt estate, nameth Satan g Reuel. 12. 9 The great Dragon, the old Serpent, which is called the Devil and Satan. or the Devil, as it were by excellency above the rest of the Devils, who are said to be his h Reuel. 12. 9 And his Angels were cast out with him. Matth. 25. 41. Which is prepared for the devil and his Angels. Angels and ministers, and he their head and prince, exceeding them all in malice. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satan he is called, that is, an Adversary, the capital enemy of God and of Mankind. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Devil, that is, a calumniatour and a slanderer: for he did not stick to calumniate God himself to Eve, and l job 1. 9 & 2. 4, 5. us he doth calumniate continually to God. Sometimes he is set forth by many other terms, to note his primacy: * 2. Cor. 4. 4. The God of this World, m job. 16. 11. The Prince of this World. The Scribes and Pharises, from that horrible Idol of the Philistims, whom they worshipped at Reuel. 12. 10. Ekron, called him n Matt. 12. 24. Belsebub the prince of the Devils. Thus much of the fall of Angels. Their punishment, is the fullness of God's wrath, The curse upon them is the fullness of God's wrath, which falling upon a bare creature, not able to bear the brunt of it, crusheth him down into hell for ever. which instantly fell upon them, as soon as they sell from God, and crushed them down into Hell forever. So saith PETER, o 2. Pet. 2. 6. God spared not the Angels that sinned, but throwing them into Hell, delivered them unto Chains of darkness, to be kept unto judgement. And p jude vers. 6. JUDAS, The Angels that kept not their first estate, but left their own habitation, he hath kept with everlasting Chains under darkness, unto the judgement of the great Day. Our Saviour likewise telleth us, that everlasting fire is the portion allotted to them, Mat. 25. This fearful estate is called Damnation, and draweth And this estate is called Damnation; drawing with it the full height and top of all iniquity, hatred of God, obstinate unrepentance, final desperation, and such like. after it the full height and top of all iniquity, hatred of God, obstinate Vnrepentance, final Desperation, and such like. Wherefore the q Eph 6. 12. Apostle, to express the sinfulness of these damned Spirits, calleth them Spiritual things of Wickedness; that is, the spirits wholly drowned and swallowed up in wickedness. And our Saviour Christ, john 8. 44. The Devil is a Liar, & the father of Lies; and when he speaketh a Lie, he speaketh of his own. Finally, he calleth sin, The doing of the lusts of the Devil. As r 1. john 3. 8. john doth, The works of the Devil: telling us, that s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. he sinneth continually (for that is the force of the present-tense from the beginning, ever since the World was made. Therefore he is called The t Mat. 12. 43. unclean spirit, The u Mat. 13. 9 wicked one, yea, The x Mat. 4. 3. Tempter: not only vile and wicked himself, but tempting and soliciting other to it: for as they fear not to oppose themselves directly against the most high Majesty: so towards men they cease not to use all means that may be, both force and fraud, to draw them away from God. Hence he is called y Mat. 13. 39 The Enemy. And z 1. Pet. 5. 8. Peter saith, Your Adversary the Devil walketh about, like a roaring Lion, seeking whom he may devour. Yet even among these also, many are to be found naughtier, and more vile and wicked then the other, as our Saviour Christ teacheth, Mat. 12. 45. When the unclean spirit goeth out of a man, etc. then he goeth and taketh with him seven other spirits more naught then himself. I doubt not but our Saviour's meaning there, is by a figurative speech, to note out sundry othervices fouler and more detestable than the former: but withal (putting the cause for the effect) he doth not obscurely give to understand, that there be certain Devils which have the government as it were, and attendance over some certain special sins, to egg men thereto: whither tendeth also that in another place, a Mat. 17. 21. This kind of Devil is not cast out but by Fasting and Prayer. But notwithstanding they were delivered up, as before Notwithstanding, it pleaseth God money times to send them some release out of that dungeon, is said, unto chains of darkness, and thrown into Hell, yet it pleaseth God many times to ease them of their torments, sending them out of that place of darkness, to walk here up and down: for where the Devils in the b Luke 8. 31. Gospel beseech our Saviour Christ, that he would not throw them into that Deep, the Gulf of Hell, which they so fear and tremble at; and in c Mat. 8. 29. another place expostulate with him, that he came to torment them before the time; from thence may be gathered, that some release they find of torment, whilst they roam here up and down, which in those Prisons of darkness is more hardly laid upon them: Therefore suffering them to dwell in the Air, and to roam throughout the World, they dwell in the Air, as the Apostle teacheth, Ephes. 6. 12. when he saith, The spiritual things of wickedness, which are in the heavenly places, meaning in the Air that is above us. And Ephes. 2. 2. he calleth Satan, The prince that hath power in the air: That from the place itself and the advantage which he hath by that, we might learn the rather to take heed of him. And to this end, is God pleased thus to release them, that so they may be instruments to work his pleasure here among us that so he may use them as instruments to work his good pleasure here among us: either for the comfort of his children, (though they labour all they can to the contrary,) or the plaguing of the wicked. This is their estate, till a set and solemn day appointed All this, till a day appointed which we call the latter Day, when they shall receive their last doom of an everlasting and more dreadful damnation, with execution accordingly. of God for bringing them unto judgement, which we call the latter Day, when they shall undergo the whole extremity and fullness of God's wrath, in a greater and more fearful manner. That they are then to be brought unto judgement, it appeareth out of that which Peter and jude do speak: Agreeable whereunto is that of PAUL, Do you not know, we shall judge the Angels? 1. Cor. 6. That till the Day of judgement, the extremity is some way mitigated, the same Apostles teach: d 2. Pet. 2. 4. one, in saying, They are delivered unto chains of darkness, to be kept unto judgement: the e jude ver. 6. other, that God keepeth them with everlasting chains under darkness, unto the judgement of the great Day. Whereby it is manifest, that the judgement which they yet lie under, is not so fearful and terrible as that which abideth for them. So much may suffice for the Angels that fell. The Angels that fell not, are supernaturally upholden from all danger of falling. The Angels that sinned not, are supernaturally upupholden from all possibility of falling. Therefore our Saviour, Mark 12. 25. compareth the state of God's Children in the Resurrection, when all shall be firm and stable, unto the state of the holy Angels as now they stand: In the resurrection they neither marry, nor are married, but are as the Angels of God in Heaven. 1. Tim. 5. 21. They are called, The elect Angels: secretly opposed to those that fell, Reprobates and Castaways, for whom hell fire was prepared, Mat. 25. 41. But I say, This holding up is supernatural: they have it not from their own virtue or excellency of nature, (for why then should not the rest have had it?) but by the mere favour and goodness of God. Wherefore it is said, job 4. 18. In his Angels he put no steadiness: as we have showed before, that to be unchangeable, and not subject to temptation, is the proper praise of God. CHAP. XVII. Of the fall of Man. IN the fall of MAN I observe, After the fall of Angels. First, That their sin was the eating of the forbidden fruit, as the Story specifieth, f Gen. 3. 1. unto Verse 8. Gen. 3. whereunto they came by these degrees: first, they g Gen. 3. 6. beheld it, than they they desired the beauty of it, thirdly, they took, and lastly, did eat of it. Neither was this the only sin: it was accompanied with a multitude of other sins, drawing them to this actual and open disobedience of the Commandment of GOD, whereby the foulness of their offence doth the more appear: As first, Infidelity in a doubting of the truth of God, and falsifying of his Word: for he had said, What day ye eat thereof, ye shall certainly dye. EVE reciteth to the Serpent, Lest peraduentre ye die: speaking doubtfully, as of a thing not certain. Secondly, A crediting of GOD'S enemy and theirs, and so preferring the Devil above GOD. Thirdly, A false opinion in their heart of God, that he envied their good estate. Fourthly, Intolerable Pride and Ambition, in desiring to be equal with God. Other circumstances there are further to increase their sin: First, That it was against their knowledge and conscience, though Satan had in some sort blinded the eyes of their understanding. Secondly, that having but one only Commandment, and that so easy to keep, as to abstain from one only fruit in so great plenty and variety of other, yet they broke it. The next thing to be observed in their fall, are the Actors themselves, or at least, such as had some part in his business. First, God may be said an Actor, or rather, Overseer and Orderer of the act done, who for the manifesting of his justice and Mercy, purposed from everlasting, by leaving our first Parents to themselves, and the use of their own freewill, through his infinite Wisdom, Power, and Providence, so to rule and dispose of their fall, that it should tend both to his own glory, and to the good of his Elect. Secondly, Satan was the principal Actor, who having By Satan's temptation lately before fall'n in: a desperate hatred of God, and envy of Mankind, tempted them unto it. In which respect our Saviour saith, he was a Murderer from the beginning, john 8. 44. The manner of whose temptation is to be considered, First, In beginning h 1. Tim. 3. 6. with the woman the weaker of Eue. vessel, and that, when she was away from her Husband. Secondly, in the instrument that he used, the Serpent, not only the subtlest of all the beasts of the Field, which were to be kept out of the Garden, but the nimblest and slyest, as the h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For it cometh of a root which signifieth to make naked or bare, as men use to do, when they would go nimbly about a thing. word doth also signify: and therefore fittest to creep in and out, till he had done his feat, with whom (as it seemed) the woman talked, without suspicion of fraud, or astonishment to hear a dumb creature speak, because not then knowing of the fall of Angels, she thought some Angel had spoken in the Serpent. The fetches and devices which he had to draw her into his Nets, are worthy to be considered: First, He playeth the Questionist, Hath God, etc. knowing that under the Mask of a Question, it was more easy for him to find a vent for his devilish and mischievous design. Secondly, He maketh a wonderment, Hath i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is so taken interrogatively, job 39 30. God indeed, & c? As if it were so strange a thing for the Creator to enjoin a Law unto his Creature at his pleasure, especially one only Law, and that so mild, so moderate, so easy to be observed. Thirdly, He proceeds by Equivocations and Sophistical Elenches, that you may easily know the father of all Equivocators; but yet carrying it closer, and in a more subtle manner than his Scholars, our gross Equivocators do. For first, he makes as if God had forbidden them to eat any of the fruit at all, which being so monstrous an untruth, that this father of lies, for all his impudency, durst not speak out, yet he lisps and minces it with ambiguous words, and mental reservations, using k These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye shall not eat of all (or every) Tree of the Garden in the Hebrew phrase do ordinarily import, as much as, Ye shall eat of none, As Psal 143. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every living creature shall not be justified before thee. The meaning is, No living creature. a speech that in the Phrase of that tongue importeth the one or the other; either that they might not eat of all, or not eat of any at all: at the least, he would fasten so much upon her, as to make her to believe, that to forbid to eat of any one, was in effect as much as to forbid them all: which doubtfulness of speech Eve well enough understanding, answereth him to both. Secondly, Perceiving by her answer, that her faith began to waver in making a peradventure of GOD'S threatening, which was so certain, he catcheth hold of that, and for fear of bewraying himself too soon, if he should directly contradict that which God had said, he thinks it enough to snatch at her own words, to infer some doubt of the matter: Ye l He doth not say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, Dying, ye shall not dye, or, It is certain ye shall not dye; which had been directly contrary to Gods threatening, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye shall not dye, in dying: that is, Ye shall not certainly dye: or It is not certain ye shall dye: for in the Hebrew Tongue, there is as much difference between these 2. kinds of speech, as there is in English between this, Certainly ye shall not dye: and this, Ye shall not certainly dye: which latter being more nice and ambiguous, is that the Devil here useth: and, through her, of Adam they, and in them, all Mankind did fall, shall not dye in dying. As if he should say, Then it is not certain that ye shall dye. Thirdly, When he seethe she held her ears open to his Charms, and that he had once wound within her, than he beginneth to show himself in his colours. Now he sticks not monstrously, audaciously, impudently, and like himself, to belie God unto his face, appealing to him for the justifying of a most foul and horrible slander against his own Majesty; he scoffs Adam and Eve with his Equivocations, that their eyes should be opened, they should be (for sooth) as Gods, etc. he maketh a sophistical Interpretation of the name that God had given to the Tree of knowledge of good and evil. This sin, fearful at the first, and ashamed to show the face, when it getteth strength, and groweth unto a height, it becometh most insolent and intolerable. A fourth thing in this temptation of Satan, is, that he used the woman as an instrument to seduce the man. The last Actors were Adam and Eve themselves, who through weakness, but voluntary, and of their own freewill, gave place to this temptation. The third thing I observe in the fall of man, is, That in Adam and Eve all Mankind did fall, he being considered not as one private man, but as the father of all men, and sustaining the public person of Mankind. And therefore we all have part in his transgression: As the Apostle saith, Rom. 5. 12. In whom all men sinned: because we are his Offspring and Posterity, and were in his loins when he offended. According whereunto, Heb. 7. 9, 10. Levi is said to have paid Tithes, because Abraham, in whose loins he was when he met Melchisedeck, paid Tithes unto him. Which makes Adam's sin the greater, in that he murdered not himself, but all that come from him. And this is the first sin of all Mankind, that Adam's eating of the forbidden fruit, with all the sins that did accompany it, is our eating, and we guilty of the same offences, which is a sin foreign and without us. Thus fare of the fall of man. Their punishment by the great patience and long sufferance The curse unto them, (by the great patience and long sufferance or God, and in his singular mercy to make away for the Redemption of Mankind) is so qualified, that the uttermost and most extreme fury of it, is put off till the latter Day: whereupon grow two degrees of this cursed estate; for either it is in part only during this life, or in the fullness of it, after death: In part only as their sinfulness, not in the highest pitch. of God, and in his singular mercy to make a way for the Redemption of the World, is so qualified, that the uttermost and most extreme fury of it is put off unto the latter Day: whereupon grow two distinct degrees of this sinful and cursed estate. The first is that, which is in part only during this present life; wherein our sinfulness is indeed a thorough and a total corruption of the whole strength of nature, & of all that integrity wherein we were created, to the committing of all unrighteousness, though not in so full and high a pitch as shall be afterwards. I term it total, because The doctrine of , which Pelagius, and after him the Papists teach. Semipelagians, that imagine in a man vnregenerate some ability to do well, but weak and unsufficient of itself, unless it be helped of God: And so take part of God's honour from him, abusing to that purpose those very places which the Apostle professedly doth write to give the whole glory unto God. we are wholly tainted and defiled with sin; that, as Oil, it soaketh into our bones, and as rottenness it goeth thorough every part and power both of soul and body, aswell to the corruption of our whole nature, as (which followeth necessarily thereupon) to the depraving of all our actions and ways; and that in both the parts of Righteousness, Piety and justice: for as the Apostle beareth record, God hath shut up o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. all, that is, all men, and whatsoever is of man, under sin, Gal. 3. 22. Whereupon 1. Cor. 4. 7. he cryeth out, What hast thou, O man, (regenerate and borne again) that thou hast not received? wholly and every whit from the free Grace of God? It is therefore termed total in three respects: First, In respect of all the powers and faculties of the mind, soul and body, which, as a Leprosy, it hath in every part infected, and as a general flood it hath wholly overflown: As God himself speaketh of the heart, that the whole p Gen. 6. 5. frame of it is only evil continually, Gen. 6 The mind q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. first, the Queen and Lady Mistress of all other faculties, which the Philosophers so much extol, is reckoned amongst the most corrupt parts of man, 1. Tim. 6. 5. and 2. Timoth. 3. 8. Men corrupted in their mude. So Rom. 1. the Apostle attributeth to all men by nature, an r Rom. 1. 21. heart without understanding, and a s Rom. 1. 28. mind void of judgement. Wherefore, Rom. 12. 2. he doth exhort us, Be transformed in the renewing of your mind. And Ephes. 4. 23. Be renewed in t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the spirit of your mind. So calling the very power and strength of our mind, or that which is most inward in the mind: The mind, as it were, of the mind itself, to show, that in those parts that of all other aught to be the soundest: and where the force of reason should be greatest, here this corruption hath taken fastest hold. Wherefore in another place he speaketh of that most excellent u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. power and faculty of the soul, whereby we reason, and discourse, and draw one thing out of another; That x Ephes. 1. 18. the eyes of your discoursing part may be enlightened; as being of itself full of darkness, as y Ephes. 4. 18. otherwhere he saith. And Rom. 1. 21. he reckoneth up in the number there set down, Men vaize in their reasonings; and the will of the flesh and reasoning part are joined together, as both corrupt and naught, Ephes. 2. 3. Neither is the mind only, but the conscience also is defiled: for so the Apostle testifieth, Titus 1. 5. To the unclean nothing is pure, but both their mind and conscience is defiled. Albeit there remain, in this part of our mind and conscience, some relics (as we shall shear anon) to make us unexcusable, but in the other part all are corrupt and naught, and we utterly gone and dead in sin: for first, touching our desires, all whatsoever riseth up within z Gen. 6. 5. us, is only evil continually: for a 2. Cor. 3. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We are not, saith the Apostle, meet of ourselves to think any thing, as of ourselves, but that we are meet, it is of God. Therefore, Ephes. 4. 22. he willeth us to put off the old man, which is corrupted through deceivable lusts. And Rom. 1. 24. The lusts of our own hearts: or as b jam. 1. 14. james hath it, our own lusts are put in stead of fleshly and wicked lusts. Touching the will; albeit the same still remain free (else were it no will at all) yet the freedom of it standeth only in this, to be carried wholly, and freely, and willingly into evil; and therefore to be a slave and servant unto sin. Whereupon c 1. Pet. 4. 3. Peter useth the will of the Gentiles, in stead of a Devilish and wicked will; to show, that such is the will of us all without Christ. The affections also, that it may appear how they are wholly drowned and taken up of sin, are called by the Apostle sinful affections, or affections of all kind of sin, Rom. 7. 5. And lastly, to show that this contagion sticketh to our whole body, and all the parts and members of it, the same Apostle expresseth sinful lusts, by the name of the lusts of the body, Rom. 6. 5. Because they stick in our flesh, and the soul by these lusts moveth the body, as the body again by them soliciteth and provoketh the soul. This corruption of all our parts, quite estranged from the life of God, the Apostle elegantly setteth forth, and particularly doth enumerate, Ephes. 4. 17, 18, 19 our minds to be vain and ignorant, our discoursing part to be darkened, the heart, which there he putteth for the desire, will, affections, to be hardened, benumbed and greedily carried unto sin; ourselves, that is, our bodies, to be fit instruments of all uncleanness. This therefore I say and testify in the Lord, that ye walk no more as the other Gentiles walk, in the vanity of their mind, darkened in their discoursing parts, being estranged from the life of God, through the ignorance which is in them, by the hardness of their own heart, which after they have cast off all sorrow, have given themselves to wantonness, to work all manner of uncleanness with greediness. Secondly, It is total, in respect that both our nature is wholly corrupted, and all our actions perverted by it: for touching our nature, it is not only decayed, & in part hurt and wounded by the fall of Adam, but utterly dead in sin: neither do we sinne by custom and imitation, but are borne Sinners by nature, which we use to call Original sin, that is, a natural corruption of all our parts and powers from our conception, void of all good, and inclining to all evil, unable to conceive and judge aright of heavenly things, by our own strength and industry, or to keep in remembrance the things which are taught unto us; bend and ready (without the supernatural work of God's Spirit changing us) to lust after that which is evil, and to abhor that which is good; to a disorder in all our affections; and lastly, in our body, to the offering of all occasions of sin unto the soul, and to an executing of the things are offered, Psal. 51. 7. I was borne in iniquity, and in sin hath my Mother conceived me, Esay 48. ●8. A transgressor from the womb, from the very time thou wast first conceived and borne, art thou called. This is the estate of all men in themselves, even of the best, as the Apostle teacheth, Ephes. 2. 3. we (even we the jews, with whom the promises were made, and not d Gal. 2. 15. sinners of the Gentiles, as he speaketh in another place, that is, such as can do nothing else but sin, being aliens from the Covenant yet) even we were by nature the children of wrath, as are also other men, and dead in trespasses and in sins, as he said e Verse 1. & 5. C●l. 2. 13. a little before. Ephes. 4. 14. he showeth the sum of the Gospel to be nothing else but this, Awake, thou that sleepest, and arise from the dead, that Christ may shine unto thee. Wherefore, of our wisdom itself, wherein we beasted so much, and think we so excel, the Scripture speaketh evidently, that f 1. Cor. 2. 14. the natural man is not capable of the things of the Spirit of God: for they are foolishness unto him, neither can he know them, because they are spiritually discerned. And the Apostle g james 3. 15. james maketh natural wisdom all one with that which is earthly and Devilish. Whereby we may easily understand, what is to be said of the inferior parts. And therefore jude h jude vers. 19 opposing natural men to them that have not the Spirit, showeth every inch of us, before we be regenerate, to be a lump of earth, and a part of Satan's brood. In regard of which general contagion, and the better to set forth how our whole man, and whatsoever is in man, within and without, from the top, to the toe, is by nature nothing else but a lump and mass of all uncleanness; the Scripture calleth us Flesh, i john 3. 6. 1. Cor. 15. 50. 1. Pet. 4. 1. Rom. 7. 5, 25. wherein k Rom. 7. 17, 18, 20. no good thing, but all sin doth dwell fleshly, sold under sin, Rom. 7. 14. which being there opposed to the Law of God, which is spiritual, that is, requireth heavenly perfection and integrity of nature, as concerning all the parts and powers of our soul and body, showeth by flesh, which is the Epithet given to us all, and to Paul himself, so fare as he is unregenerate, the quite contrary to be meant. Further it calleth us, The l Rom. 6. 6. Ephes. 4. 22. Col. 3. 9 old man, The m 2. Cor. 4. 16. outward man, The n Col. 3. 5. members, The Law of the o Rom. 7. 25. members, The body p Rom. 6. 6. & 7. 24. of sin, or sinful body, wherein sin so sticketh, and the q Col. 2. 11. sinful body of flesh. By which words, it meaneth not this outward body only, subject to our eye, but all the parts and powers of man without exception. Therefore the mind itself, and soul, and all the faculties of them both, are termed Flesh, A mind r Col. 2. 18. of flesh, The s Rom. 8. 6, 7. understanding of the flesh, Fleshly t 2. Cor. 1. 12 wisdom, Fleshly u 1. Pet. 2. 11. lusts, The x Ephes. 2. 3. Gal. 5. 16, 24. 1. john 2. 16. lusts of the flesh, The y Ephes. 2. 3. will of the flesh, The z Gal. 5. 24. affections of the flesh. All these parts before reckoned the Apostle comprehendeth, Ephes. 2. 3. First, generally naming the flesh, or the whole man unregenerate, which he afterwards deuideth into two kind, The flesh; so calling by the general name, that part of the soul wherein the lust and will and unbridled affections are, and our discoursing parts, or the very strength of the Mind, of Knowledge, judgement, Memory, Conscience. Among whom even we all did once converse in the lusts of our flesh, doing the will of the flesh, and of the discoursing parts. All which he calleth not half dead, but thoroughly and wholly a Vers. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dead; leaving nothing unto man, which sin hath not defiled. Showing further, that we have this by b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. nature, not by custom or example, as elsewhere c Rom. 5. 13, 14. he proveth by the death of little Infants, which never transgressed actually, as Adam did, dying as soon as they were borne, and yet sinners by nature: for otherwise they could not dye, until the Law for sin was in the World: for Death reigned from ADAM unto MOSES, even upon them which had not sinned, according to the likeness of the transgression of ADAM: for, as our Saviour d john 3. 6. saith, That which is borne of the flesh (such we are all by nature) is flesh, and, Who (saith JOB) e job 13. 4. can give a clean thing out of that which is unclean? Not one. This natural corruption, the Scripture calleth sin, f Rom. 7. 17. because it is the sink and puddle of all other sins, and the Law g Rom. 7. 23. of sin, which, as utterly perverting the whole strength of nature, and contrary thereunto, hath an elegant addition given unto it, Heb. 12. 1. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sin that is so well fitted, to gird us in, as a curb and a bridle, holding us back, that we are not able to run the course that is set before us. Thereof it is, that all our actions are corrupted and naught. Rom. 3. 12. There is none that doth good, no not one. Rom. 7. 5. When we were in the flesh, sinful affections wrought in our members, to bring forth fruit to Death: which fruits he setteth down, Titus 3. 3. For even we also were foolish, disobedient, serving lusts and diverse kind of pleasures, leading our life in malicousnesse and envy, hated and hating one another. And how can it otherwise be chosen, but that all our fruits must needs be unsavoury and bad, when as the whole Tree and all the twigs and branches of it are rotten and naught? Thirdly, and lastly, it is called total, in respect of both the parts of Righteousness, Piety, and justice, which with all the powers of our soul and body, both by nature, and in all our actions, we do nothing else but continually transgress. Therefore PAUL, Rom 1. 18. pronounceth of all men, that the wrath of God is revealed from Heaven upon all impiety and injustice of men, as those that withhold the truth (or those small sparks of light that God hath left them) in unrighteousness, meaning, that by reason thereof they rush forth unto all unrighteousness. And Ephes. 4. 24. he willeth our renewing to be in both these parts of Holiness and justice, as being corrupt in both by nature. All men by nature are thus alike sinful, neither doth face more answer unto face, than one man's corruption answereth to another: but the fruits of sin are in some more abundant: for as he that is sick of the Dropsy, the more he drinks, the more he may: so men, by long custom of sinning, come at the length to such an habit, that they are not afraid to lash forth openly, audaciously, and impudently into all evil; casting off all fear of God, and reverence of man, as he shameth not to profess of himself in the i Luke 18. 4. Gospel, and so come to be Monsters and prodigious in all kind of wickedness. Of these the Apostle speaketh, Ephesians 4. 19 Who casting off all grief, have given themselves to wantonness, to work all uncleanness, even with greediness. So much for their sinfulness. Touching their miserable and cursed estate: albeit For the rest. the wrath of God be fully and wholly poured forth upon 1. The wrath of God upon them. all that sin, yet is it not so presently: for being in his wisdom and goodness pleased to make a difference between Angels and Men offending, both for that their state and case doth differ, and for the Elects sake, whom he meant to take out of the Race of Adam, he purposed with himself not to overwhelm them at once, with the weight of his justice, as he would the Angels that did transgress, but in his mercy to spare them for a time, that so a way might be made for his, to come unto Repentance. This time is the whole course of their life▪ wherein they bear not the full burden of their sin that presseth down to Hell, but feel only some light beginning of that heavy judgement which hereafter is to seize upon them, if by turning unto God, they do not repent, and turn the same away. Therefore the Apostle k Act. 27. 26, 27 saith, that God hath made of one blood all Mankind to dwell upon the face of the Earth, determining the opportunities of times which he hath fore-set, and the set bounds of their habitation, that they may seek the Lord, if so be by groping after him, they may find him. This is the reason why the whole course of our life is termed that Day, l john 9 4. wherein we must do good, before the night come, when none shall be able to work: that time of m Gal. 6. 8, 10. sowing, either to the flesh or Spirit; the Harvest whereof shall be death or eternal Life: for such as the hour of death findeth us, such shall our doom be, and with n Heb. 9 27. Death, the irrevocable sentence cometh. None shall rise again to better the things he hath done in the days of his flesh, whether they be good or evil. No Sacrifice any more for sin, no intercession for the dead, no Purgatory to make them clean. But whosoever by Christ's purgation are not in this life washed from their sins, shall after this life lie and rot in their sins forever. The sum is, that albeit God in his mercy, for the cause before remembered, do thus forbear all, yet even during o john 3. 18. this life, such as have no part in Christ, that is to say, all men in themselves considered, are indeed and truly, though not fully, accursed: for so the Scripture speaketh, He that believeth not, is already condemned. And p Gen. 4. 11. GOD telleth CAIN, Cursed art thou even whilst thou now art alive. In this estate I consider three things: First, The guilt of sin, whereof the q Rom. 3. 9 Apostle witnesseth, that all the World is subject to the just punishment of God. And again, r Heb. 2. 15. that all men naturally and in themselves considered out of Christ, are subject unto bondage. Secondly, As before, whilst they stood in their integrity, enjoying the comfort of a good conscience, they had peace and quietness of mind: so man had no sooner fall'n, but fear and terror came upon him. As we see in Adam, Gen. 3. 10. I heard thy voice, and was afraid. And as it may be seen in all the sons of Adam, who in respect of sin, s Heb. 2. 15. are in a perpetual fear of death all their life long. Wherefore the t Rom. 8. 15. Apostle noteth it the general condition of all Mankind, before they be renewed, to be possessed with the spirit of bondage unto fear: The fruit whereof is, the drawing us from God, and to make us fly from him, as from our Enemy, as Adam u Gen. 3. 8. fled from the presence of God, and hid himself among the Trees of the Garden. Thirdly, The particularities of this cursed & miserable estate, which all the sons of Adam do welter and lie in all their life, are manifold, and of diverse kinds, comprehending x Deut. 28. 61, and 29. 20. all the plagues and punishments that may be thought of, written & not written: but the chief and principal of every sort, as they lie in order, opposite to the happy and blessed estate before described, are these that follow: First, The wrath of God: for so the Holy Ghost saith, y john 3. 36. He that believeth not the Son, the wrath of God (now) abideth upon him. But this is not the full cup of his wrath, So fare, that all things, not blessings only, but his very graces turn to their ruin. the dregges whereof the wicked shall drink hereafter: for that no man can endure, and live: but qualified and mixed, that it breaketh out, yet no further than this, to turn all things to their ruin, not only outward blessings, wherein God lifteth them up, that he may with a greater force cast them down; but even the good graces of God, and gifts of his holy Spirit, which all, through their own fault, work unto their evil, Christ is to them a Rock z 1. Pet. 2. 7. of offence, and set a Luke 2. 34. for a stumbling block; all b Esay 28. 13. the wholesome instructions which he useth, his chastisements and corrections to reclaim them, by their wickedness are to make them fall to be snared and in trapped; the c 2. Cor. 2. 6. Gospel is a savour of death unto death unto them; the d Ro. 2. 4, 5, etc. bounty and long suffering of God serveth to the hardening of their unrepentant heart. And this is contrary to that love, wherewith God before embraced man: Secondly, Separation from the fellowship of God, as 2. Separation from his presence: Adam was cast out of Paradise, the visible testimony of his presence. In regard whereof, the Apostle e Ephes. 4. 18. saith, We are estranged from the life of God, are f Ephes. 2. 19 strangers and forainers, and g Ephes. 2. 17. fare off from him. Thirdly, Loss of our sovereignty, and consequently, 3. Loss of our former sovereignty, and consequently, of our power, insomuch as both the creatures are become our enemies, of the power we had to rule and to command: In so much as the Creatures that before were subject to us, shaking off the yoke of their obedience, are, through Adam's fall, armed to our destruction: the wild beasts of the field ready to devour us, and all the creatures to rise up against us. Wherefore the h job 5. 22, 23. Holy Ghost noteth it a fruit of our reconciliation unto God, Not to be afraid of the beasts of the Earth, but to be in league with the stones of the field, and to have the beasts of the field in peace, as being otherwise at war and at defiance with us. More than that, a thing most opposite to our former and we Slaves to Satan. sovereignty and dominion, Satan himself, the most vilest and most basest of God's Creatures, and the same our utter Enemy, is become our Lord and Master, insomuch as he ruleth and reigneth over us after his own pleasure, haileth and pulleth us which way it pleaseth him, and holdeth us fast bound, as it were in chains, to do his will, being therefore called, The i 2. Cor. 4. 4. God of this World, that blindeth the minds of the unfaithful; the Prince k john 12. 31. and 16. 1●. of this World, the l Ephes. 2. 2. spirit that worketh effectually in the children of disobedience, in m 2. Tim. 2. 26. whose snares we are, and holden captives of him. Whereupon the Apostle saith, that by the ministry of the Gospel, We n Col. 1. 13. are delivered out of the power of darkness, and freed o Heb. 2. 15. by Christ, from the bondage, which through fear of death we were all our life subject to. And hereof it followeth, that the Reprobate having, beside the sinfulness of their nature, the Devil, by whose swinge and sway they are wholly led, so ready to kindle the coals; and to blow the fire of their own corruption, can do nothing else but sin. Fourthly, A heap and multitude of all manner of evil, 4. All kind of calamities. and calamities of all sorts, which the Holy Ghost p Deut. 28. Deut. 28. doth reckon up as fruits of sin; first, in body to be q Verse 25. smitten before the enemies, r 25, 48. captivity & serving of the enemy in famine, and in thirst, & in nakedness, and want of all things, & in s 50. great disgrace, and to be t 64. dispersed and scattered into the furthest parts of the earth. In mind, a u 65, 66, 67. trembling and heavy heart. In the morning to say, I would it were evening. To be x 28, 29. smitten with madness, and with blindness, and with astonishment, that they shall grope at noon day, as a blind man gropeth in darkness. Then, foreign in our possessions: first, wife and children, and then, in our goods: A y 30. wife shall be espoused, and another shall lie with her; sons z 32. and daughters given unto a strange people, and go a 41. into captivity. Touching goods in the Land, first, and the fruits thereof: to b 30. build a house, and another to dwell in it; to plant the Vineyard, and another to eat the fruit; the c 23. Heavens to be brass, that no rain shall fall, and thereby the Land to be Iron, that no fruit shall grow; the seed d 38. that shall sow the ground, to be consumed by the Locust; the e 39 Vineyard by the Worm; all the f 42. Trees and Fruits of the Earth, by the Caterpillar; the g 40. Olive Tree to cast her Olives. In goods: the h 17. basket, & the Dough, the i 18. increase of the Kine, and the flock of the Sheep to be accursed; that which k 29, 33. one hath, to be taken from him by Rapine and Fraud; his l 31. Ox to be slain before his eyes, and he not eat of it; his Ass taken away, and come no more to him; his Sheep to be given to his Enemies, and none to keep him from this violence: And thus, for m 48. outward sustenance, to be brought to extreme penury and want of all things; that n 44. he must be driven to borrow, and not able to lend. In estate and honour, the o 43. Stranger amongst them to climb aloft, high, high, and they to come down, low, low, the p 44. Stranger to be the head, and they the tail. In ones name, fame and estimation to be a q 37. taunt, a byword and a Prover be unto all people, and to get r 20. shame and rebuke in whatsoever they set their hand unto. Particularly, of this kind are, First▪ Ignorance, losing all that excellency of Wisdom, Ignorance. Knowledge, and understanding, that was in Adam, and in stead thereof, a putting on a contrary habit of blindness and error; a manifest fruit of sin, and so noted, Deut. 28. 28. Secondly, Shame, coming from that nakedness Shame. whereby we are stripped of all the ornaments of our Glory, for that by sin, shame entered into the World, it is plain, in that s Gen. 2. 25. compared with Gen. 37. before, Adam and his Wife were naked, and yet not ashamed. Thirdly, All kind of pain, weakness, and infirmity; the t Gen. 3. 19 woman in sorrow to conceive and bear; the man u Gen. 3. 19 Infirmity, Sickness. in the sweat of his brows, to eat his bread. Again, x Deut. 28.: 1, 22, 27, 35. hunger, thirst, weariness, sores, itches, sickness, etc. And that these and such like are the fruits of sin, appeareth also by the warning our Saviour gave to him that he had healed of his sickness, john 5. jehova shall make the pestilence clean unto thee, until be hath consumed thee. jehova shall smite thee w●●h a Consumption, and with the Fever, and with a hot burning Ague, and with a fervent heat jehova shall smite thee with the Botch of Egypt, and with the Emerods, and with the Scabs, and with the Itch. jehova shall smite thee in the knees, and in the thighs, with a sore Botch, that thou canst not be healed, even from the sole of thy foot, unto the top of thy head. and in the end Death, which is the separation of soul, and body. 14. Behold, thou art made whole, sinne no more, lest a worse thing come unto thee. Therefore, Mat. 9 2. when he was to heal the man sick of the palsy, he said unto him, Be of good comfort, son, thy sins are forgiven thee. Fourthly, Death, the separation of the soul and body. So the Apostle telleth us, Rom. 5. 12. Through death sin came into the World: which bodily death is a part of that death threatened at the first, Gen. 2. 17. What day thou eatest of it, thou shalt dye. And this is, as it were the last and uttermost period of all our former miseries, in which one they all are comprehended: for in death our shame, weakness, and dishonour is most apparent, as the Apostle saith, 1. Cor. 15. 42, 43. that our body is sown, that is, buried and committed to the ground, in corruption, in dishonour, and in weakness. And of this nature is a y 1. Co 15 51, 52. 1. Thes. 4. 15, 16. Yet in all this, some relics of former dignity do remain, namely, in the mind. miserable change like to death, which shall befall them that are alive in the latter Day. But in all this, God hath been pleased to use a temper, leaving still some relics of our dignity and first condition. That part indeed of his image, which standeth in righteousness and true holiness, is quite and clean abolished, that not so much as any steps or fragments do remain; the z Ephes. 2. 1. Apostle bearing witness, that we are borne dead in sin: but the Image of GOD standeth also in the excellency of man, above other Creatures; of which dignity or excellency, but not of holiness or Innocence, some relics we carry yet about us, And they are, first, in the mind or body alone, and by themselves considered, then in the whole man: In the mind. First, Common principles of good and evil, which Common principles of good and evil, (sparks of that light of nature) the a Rom. 1. 18. Apostle calleth Truth, that is, some seed of the eternal Truth, both for knowledge of God, and of our duties to our brethren, as that there is one God, and that the same God is to be served; that he rewardeth those that keep his Law, and punisheth the transgressors; that men must reverence their Superiors, and not harm their Neighbours, nor do injury one unto another. And from this light that every one carrieth about him, and is borne and bred together with him, cometh the Law of nature, that nature, which now we have since the fall of Adam: therefore, john 1. 9 it is said, that every man coming into the World, is lightened therewithal. And this serveth notably for the collection and gathering of his Church out of the wicked World: for if all common honesty, all seeds of comeliness and virtue were utterly extinguished and put out, how could either the Church be gathered at all, or preserved, or kept when it is once gathered? Secondly, A conscience when we do amiss, whereof & some seeds of conscience, naturally some seeds are left in every one, the better to repress the unbridled course of our affections, howsoever some struggle to shake them off, Rom. 2. 15. their conscience accusing or excusing. Now, this light of Nature and seeds of conscience which notwithstanding are wholly sinful, left in man, are good and holy things in themselves, and of their own nature, but in us utterly corrupt and naught: All whose parts and powers are wholly tainted and defiled with sin; that truly the a Titus 1. 15. Apostle saith, Both our mind and conscience is defiled: Therefore they serve not at all to justify us, as though and do but serve partly to keep men from breaking forth, without all shame or regard of honesty, partly to make them unexcusable. by our own Wisdom, Reason, Will, Desire, or Affections, we were able to do or to endeavour that that is good, but partly to keep men from breaking out, without shame, unto an overbold and audacious defiance of all godliness and honesty, partly to make us inexcusable in the sight of God, Rom. 1. 20. For first, those seeds of Truth and Light, which we have of God, are so fare from being our guide to lead us unto Heaven, the same being the proper office of Christ, Who b joh. 14. 6. is the Way, the Truth, and the Life, as contrariwise they convince us every mother's child, both of impiety to God, and injustice to men; in that we show not forth the power thereof in our lives, but restrain and keep it back unjustly, to do quite the contrary: Insomuch as men naturally knowing c Rom. 1. 19, 20 God, both his eternal Power and Godhead, yet they glorify him not as God, but wax vain in their reasonings and disputes, and rush forth into all unrighteousness against men, as the Apostle there at large declareth. And the like may be said of the conscience also, that it tendeth only unto this, to take away all excuse from us, Rom. 2. 15. So as our Desire, Will, Affections, retain now no part of our former conscience, but are wholly brutish, sensual, and slaves unto sin, as we heard before: Not that hereby we take away all freedom of will from man, but we teach, that the same hath place only in the natural inclinations common to all living Creatures, which naturally seek their own good, life, nourishment, maintenance, preservation, propagation, etc. or in the outward actions of this life for matter of manners, government of Houses, Families, Commonwealth, Cities, etc. but not to do the things that are good and pleasing unto God. The relics of our former dignity that yet remain In the body a kind of majesty: in the body, are c Gen. 9▪ 6. Majesty and comeliness of person, which bring men many times into a love and admiration of us. In the whole d Gen. 9 2. man there is a certain sovereignty, that keepeth in awe the brute Creatures, insomuch as In the whole man, a certain sovereignty, that keepeth in awe the brute creatures. The creature here (through the fall of man) receiveth an impair of his first perfection many savage beasts, that fare excel man in strength, do willingly yield themselves to be tamed of him. Lastly, the punishment of man's transgression resteth not in man alone, it is of a more large extent, & reacheth, for man's sake, to the other creatures: for as they were for his service and command made in all excellency of perfection: So by the fall of Adam he hath not only undone himself and his posterity, but even the brute beasts and all the dumb creatures are impayted by it, & groan under that impair: for so God pronounceth, Gen. 3. 17. Cursed be the earth for thy sake. And again, Verse 18. Brambles and Briers shall it bring forth unto thee. And the Apostle, Rom. 8. 22. The whole Creation (that is, all the things created) groan and travail together, unto this present time. And that, he calleth there vanity, or a vanishing and a flitting estate subject to corruption and decay, they having a part in the punishment of man, to agrieve his curse, and to make it more appear how fearful his transgression was, whereof all the Creatures, and the whole frame of the Creation doth feel the smart, as e Rom 8. 20. Paul saith, They are subject unto vanity for him that subdued them, that is, to obey the Creators' pleasure, who by casting them into this vanity, would leave it testified, how much he is offended with man, for whose good he had created them in a fare more excellent condition. So much of that which is in part. The fullness of the curse after death, is damnation with the Devil and his angels. This which you have heard, is that miserable and wretched estate which sin hath drawn upon all the sons of Adam, so long as they live in this World. That which we call full cursedness, is a sorer and a more grievous punishment, the full cup of God's heavy indignation, insupportable of all his Creatures: No Angel, no man, not all the Angels or men of the World able to before it, or to endure the least brunt of it: but forceth miserable man, upon whom it lighteth, down into Hell, that horrible place of darkness, where they endure everlasting torments with the Devil and his angels; such as no tongue can express or utter: And therefore it is called, The f 2. Thes. 1. 9 destruction of the creature, The second g Reuel. 2. 6. & 21. 8. death, h 1. Cor. 11. 32. damnation: and there is said to be i Mat. 22. 13. & 25. 30. weeping and wailing, and gnashing of teeth: for first, they are separate and quite cut off from the gracious presence of God. Present indeed they find and feel him by experience; but that presence separated from his favour, is an increase of their fear and horror: not only so, but the wrath of God sensibly pursuing them, giveth no rest unto their souls, but as a Worm biteth and gnaweth on them continually; the fearfulness of which torment what heart is able to conceive? But to give some glimpse of it, the Scriptures use diverse names, The k Mar. 9 43, 44 45, 46, 47. Worm that never dyeth, Hell fire, Unquenchable fire, The l Reuel. 19 20. & 20. 10, 14. burning Lake. Therefore wretched and fearful is their condition, yea, thrice miserable are they, and happy had it been for them, if never they had been borne, as also our m Mat. 26. 24. Saviour Christ doth say. Two circumstances there are, whereby these torments insupportable in themselves, are made yet more grievous. First, By the place, Hell, where they are kept fast bound in chains and fetters of darkness. In regard whereof it is called Outer n Mat. 22, 13. & 25. 30. Darkness. Secondly, By the eternity of the punishment, o Mat. 18. 8. 2. Thess. 1. 9 Dan. 19 2. being everlasting, without all hope of ransom: no strong nor mighty man to be looked for, that may break this Prison, and let the Prisoners lose; no end of punishment, nor hope of any end; always dying, and never seeing an end of death; Their p Esay 66. Mat. 9 44, 45, 46, 48. Worm never dyeth, their Fire never goeth out; they find not so much as one q Luke 16. ●4. drop of cold water at any time to quench their thirst. A pain otherwise not so grievous, if it have no intermission, nor hope of any ease, is worse than a thousand deaths. O how much more than doth this exceed, which with the first weight thereof breaking the very bones, and all the veins and sinews of their heart, must needs in the everlasting continuance of it infinitely be increased. The sinfulness annexed to this estate, is hatred of God, final desperation and the full height and top of all iniquity, as in the damned spirits we saw before. Further, to this estate three things are proper: In soul presently, till the latter Day. First, it lighteth upon men, one by one, presently after death. So hath the wisdom of God ordained, that when the course of this life is run out, judgement should then begin upon the souls both of the Elect and Reprobate, presently departing into their place of joy or of torment: a third place there is not any. So saith Peter t 1. Pet. 3. 19 of the wicked, disobedient in the time of NOAH: That their spirits are in Prison, chained with the fetters of darkness. And the Rich man, as soon as he died, was cast into Hell: for (being in Hell) saith our u Luke 16. 23. Saviour Christ, in torments, he saw ABRAHAM a fare off, and LAZARUS in his bosom. For men, in this most excellent part of theirs perish not like bruit beasts, as the Sadduces of old, and nowadays the Libertines do teach: neither Sadduces and Libertines. doth their soul vanish in the Air, or dye with the body, till the time of the restoring of all things, which is contrary to the property of that spiritual nature, but it still liveth and continueth either in pain or comfort, Mat. 10. 28. Be not afraid of them that kill the body, but are not able to kill the soul. Secondly, Their soul only feeleth this heavy torment, their bodies resting in the grave, till the time of the dissolution of all things. Thirdly, The condition that men also must undergo in the end, is the whole extremity and fullness of God's wrath to seize then upon them, many degrees heavier than the punishment they felt before: that judgement going before the great and solemn Day, wherein all flesh is to be presented before the judge of all the World, as it were a petty Sessions before the grand Assizes. Wherefore the Apostle calleth the last Day, in respect of the wicked, x Rom. 2. 5. A Day of wrath, because than God will tread out the full Winepress of his wrath: and y 2. Pet. 2. 9 Peter by excellency, A Day of judgement, whereto the wicked are reserved to be punished. And again, z 2. Pet. 3. 7. A Day of judgement and destruction of men. For to this purpose will God raise up their bodies in the latter Day, that so their body and soul which have both sinned together, may be both together punished: whereof they shall then receive their sentence and last doom, with execution accordingly. But of these two Doctrines, the Resurrection and the last judgement, we shall have just cause to speak more fully and at large hereafter. A miserable change to such men as then are living, A miserable change to such men as then are living. shall be in stead of a death, and rising from it. The creature is then also subject to an utter abolition shall be in stead of a death and rising from it. The creature also, to make the curse of man the greater, is then subject to an utter abolition, having in the mean time their being and continuance for the Elects sake, as the a 2. Pet. 3 9 Apostle Peter teacheth, when to the wicked Scorners, that make a mock of the Coming of Christ, and of the end of the World; for that all things continue hitherto, as they were from the Creation; he opposeth the patience of God, deferring the same because of the Elect: for whose sake he holdeth up the World, till their number be fulfilled, that none of his might perish. And so, that saying of Solomon, Pro. 10. 25. may not unfitly be interpreted, howsoever another sense serveth very well, That the just man is the foundation of the World: yet true it is, the Creature shall not at the last Day be in fact utterly done away; but that is not long of the desert which the sin of man had brought upon them, but by a further mercy of God towards the Elect, for whose comfort in Christ they shall stand, and be renewed: an evident proof, that, otherwise, in the damnation of all flesh, they should utterly have been abolished. The end of the first Book. THE SECOND BOOK OF DIVINITY, OF IMMANVEL, GOD AND MAN, OUR REDEEMER. CHAP. I. Of Christ. BEfore we enter upon This is the sum of that Doctrine which we have concerning God: The other followeth, concerning Immanuel, God with us. this part, because Christ (the subject it treateth of) a Rom. 10. 4. is the end of the Law, somewhat would be said as an inducement to the principal, concerning the power, efficacy and use of the Law of GOD: for if such be the condition of all Mankind, as we have hitherto left them in, what shall we say? Is there no means by any thing we can do, to attain unto salvation? No verily, there is not any: for b Ephes. 2. 13. we are borne dead in sins, and are by nature the children of wrath: accursed every Mother's son, and unable of ourselves, or by our own strength to get out of that curse. It is true, the Law or Covenant of works, is of sufficient power and ability in itself to justify; for by it the Holy Angels that kept their first estate, are justified in the sight of God, and by it our Saviour Christ was justified: and so should Adam and all his posterity have been, if they had continued in the obedience thereof: but in respect of our weakness, who are not able to perform it, it is now become c Rom. 8. 3. Gal. 3. 21. impossible for the Law to save us. Wherefore the d Rom. 3. 20: Gal. 3. 11. Scripture every where proclaimeth as a thing evident e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and clear, that by the Law no man is justified before God: for, saith the Apostle, Gal. 3. 17. 18. The Law which was four hundred and thirty years after cannot disannul the Covenant that was confirmed afore of God, in respect of Christ, that it should make the promise of none effect. The meaning is, Abraham, four hundred thirty years, before the giving of the Law, was justified by faith in the promise or covenant of Grace, which could not be made void by the Law coming so long after; as it must, if the Law should justify. To what use then doth it serve for us that are fallen? It serveth for a threefold use: First, To show and discover sin, Rom. 3. 20. Therefore by the works of the Law no flesh shall be justified in his sight: for by the Law cometh the knowledge of sin, Rom. 7. 7. I had not known sin but by the Law; for even lust I had not known, if the Law had not said, Thou shalt not lust. Secondly, Through corruption of our nature, who are sharpest set to do things forbidden, to increase and stir up sin within us, Rom. 7. 8, 9, 10, 11. But sin taking occasion by that Commandment, wrought in me all lust: for without the Law sin was dead, but I lived without the Law once: But when that Commandment came, and was truly understood of me, sin revived, and I died: And the Commandment which was for life, was found to me to be unto death: for sin taking occasion by that Commandment, deceived me, and thereby slew me. Thirdly, By pronouncing against us the judgement and condemnation f Rom. 3. 9 due unto sin, to drive us to seek Righteousness, and thereby Salvation in another, that is to say, in Christ, For Christ is the end of the Law for Righteousness to every one that believeth, Rom. 10. 4. So, g Gal. 3. 22, 23, 24. The Law shutteth all men under sin, not that they should perish, but that the promise by Faith in jesus Christ, might be given to those that believe. And thus are we led by the hand to the second part of this most holy Doctrine, the Doctrine concerning Christ, and the joyful and glad tidings of Salvation in and through him. In speaking of Christ, we are to handle both his Person Immanuel (God with us) is in one person, and his Office. And first, his Person: In regard whereof, the Scripture giveth him the Name of h Esay 7. 14. Mat. 1. 23. Immanuel, God with us, or God-man: The true jehovah, Coessential and Consubstantial with the Father and the holy Spirit: true man, of our very nature and substance. Wherefore in his Person are to be considered, First, The two distinct natures. Secondly, The union of them into one Christ. The two distinct natures, the Son of God. Samosetanus held, that Christ was not before he took flesh. Patropassians held, that the Father took flesh and suffered. are his Deity, and Humanity, his Godhead or Divine Nature, being not the Person of the Father (who was not incarnate) nor of the Holy Ghost, but of the Son; as it is confessed by all, (as many as admit the distinction of persons) and evident by the Scripture, Gal. 4. 4. When the fullness of time came, God sent down his Son made of a woman, etc. john 3. 16. God so loved the World, that he gave his only begotten Son, etc. This is also the confession of PETER, Mat. 16. 16. Thou art the Son of the Living God, and infinite other places. Whatsoever therefore is disputed before, concerning the Godhead of the Son, and his eternal Deity, falleth into this Man Christ jesus. And this nature doth of itself make a person, supporting and holding up the Manhood, that wholly is & subsisteth in the person of the Godhead. Wherefore that which is said, john 1. 14. The Word became flesh, is expounded, Heb. 2. 16. to be, by taking it to his Godhead, therein to have the being and subsistence, and of the same to be supported and holden up for ever. The other nature is his Humanity, and very man. Marcian and Valentinus taught, that Christ took his body from Heaven, and passed thorough the Virgin, as water thorough a Pipe, or that he took it out of the Air; and so denied the truth of his humane nature. in that he was perfect man, of the very flesh of Marie. So we read, Rom. 1. 3 Made of the Seed of DAVID according to the flesh: that is, his humane nature: and Heb. 2. 16. He took not to (his Godhead) the nature of Angels, but the Seed of ABRAHAM. Again, Galat. 4. 4. he is said to be made of a woman: the Preposition (of) noting her very substance and flesh. And this is it that was prophesied long before, that i Gen. 3. 15. the seed of the woman should tread down the head of the Serpent. And that k Psal. 132. 11. Acts 2. 30. of the fruit of DAVID'S Loins God would raise up Christ, as touching the flesh. Wherefore to make this more manifest, he is called Shilo, that is, the Afterbirth of JUDA, Gen. 49. 10. and is said to have opened the Virgin's womb, Luke 2. 23. He was therefore made of the Seed of David, and was a Plant of the Root of jesse, a perfect man (consisting as all other men do) of a body and soul, endued with the faculties of understanding and will. That he had a body, it is plain, Heb. 10. 5. A body thou hast fitted for me. That it was a true body, flesh and bones, appeareth, Luke 24. 39 even after his Resurrection. See mine hands and my feet: for it is I myself, handle me and see: for a Spirit hath not flesh and bones, as ye behold me to have. Of his soul l Mat. 26. 38. the Holy Ghost saith, His Apollinaris thought that Christ took a body only, and not a soul, but that his Godhead stood in stead of a soul. soul was heavy unto death. And he himself, Father, m Luke 22. 46. into thy hands I commit my spirit. And when he had said so, he died. Now this could not possibly fall into the Godhead, which is not subject to any passion, was not, nor could not be severed from the body, seeing it is everywhere. Therefore it must needs be meant of that part of man's nature, which properly we term the soul. According whereunto he attributeth Monothelites, which hold there was but one will in Christ. unto himself a will, and that distinct from the will of his Father, Not n Mat. 26. 39 as I will, but as thou wilt. So he is said to have an Understanding, Luke 2. 47. They marvelled at his answers, and at his understanding. And in both these parts was he subject to o Heb. 4. 15. & 2. 14. all humane frailties and imperfections, without sin; In his body to p Mat. 4. 2. hunger, q Mar. 4. 38. sleep, r john 4. 6. weariness, s Mark 3. 9 wring, t john 20. 25. & 19 37, 38. piercing, wounding, and death itself; u Luke 2. 52. growing in height and stature as other men's bodies grow; finite, and circumscribed ubiquists, that would have his body to be everywhere. Papists, that would have it to be in many places at once. in place; that when he was in one, he was not in another, but x john 20. 19 removed from place to place, being y Mark. 16. 19 Acts 1. 9 Luke 21. 27. taken up, and corporally ascending into Heaven, from z Mat. 25. 31. Acts 1. 11. whence he shall corporally come down again. In his mind he was subject to ignorance of some things (but not sinful ignorance:) for he grew a Luke 2. 52. and increased by degrees in Wisdom: b Heb. 5. 8. He learned obedience by the things he suffered; yea, of some things he had no knowledge at all, as it may be probably gathered out of Mar. 11. he had not: c Mar. 11. 13. of the Fig Tree, whether it had any fruit or no: d Mar. 13. 32. of the day & hour of judgement: in his soul he was subject to all kind of natural passions, e john 11. 4, 35 not sinful: love, f Heb. 5 7. fear, g Mar 3. 5. grief, anger, h Mat. 9 36. & 14 14. pity, i john 11. 15. joy, k Mar. 10. 14. indignation, l john 11. 33. trouble of heart, m Mat. 8. 10. Mar. 6. 6. wondering, n john 11. 27. perplexity, o Mat. 26. 37. heaviness, p Mar. 14. ●3. amazement. The difference of Christ's Hebion, Cerinthus, and others said, he was conceived by ordinary procreation of man and woman, as other men are. humane nature from all other men's, standeth in this, that he was not conceived according to the ordinary procreation of man and woman, but of a Virgin: and therefore by the immediate power of the Holy Ghost, not begetting him of his own substance, as fathers do their children, but by his Almighty Power framing and fashioning the same, after a wonderful manner miraculously, and without man's help, in the womb of Marie. That she was a Virgin, the Story is plain, q Mat. 1. 23. Mat. 1. according as it was r Esay 7. 14. long before prophesied: Behold, that Virgin shall conceive and bear a Son. The s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. word in both the Tongues signifieth one hidden & unknown unto a man. And fond do the jewish Rabbins pretend the place, t Pro. 30. 19 Prou. 30. to delude the truth of this Interpretation, which indeed doth confirm and give strength unto it: for when Solomon saith, The way of a man in a u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maid: Is it not plain, that he speaketh by an Irony, meaning a Strumpet, of that brazen forehead and so impudent, as notwithstanding her filthiness, will needs go for as good a Maid as the best? Therefore he addeth in the next Verse, She eateth, and then wipeth her mouth, saying, I have done none iniquity: yea, this seemeth, though more obscurely, to have been pointed at in that promise, The seed of the woman shall tread down the head of the Serpent: for in saying, the seed of the woman, and not of the man, who in the ordinary course of generation hath the first and chiefest place; what can else be meant, but a wonderful and strange conception of a woman, without the help of man? And of this interpretation, Esay may be the Author, who doth not say simply, A Virgin shall conceive: but that Virgin; that is to say, that Virgin, so famously and so long before spoken of to God's people, of whom, as touching the flesh, Christ should come: which no other Scripture but this doth warrant. Last of all, the efficient and worker of this so wonderful by the Holy Ghost. a conception, is expressed, Mat. 1. 20. That which is conceived in her, is of the Holy Ghost. And l●st you should take (of) here, for the material cause, which is repugnant to the Divine Nature of the Spirit of God, and overthroweth the true humane Nature of our Saviour Christ; the Angel, Luke 1. 35. declareth the whole order and manner of this conception, The Holy Ghost shall come upon thee, and the power of the most High shall overshaddow thee. Next is the union of Who is also these two Natures: Nestorius' divided the Person, and made two persons; one, God; the other, man. Eutyches confounded the two natures, and made them but one, attributing to the Manhood all the properties of the Godhead; as to be uncreated, omnipotent, everywhere, etc. and to the Godhead; to be subject, to suffer, and whatsoever else belongeth to the humane Nature. Both which, in the first moment of his Conception, inseparably knit together, and still remaining in substance, property, and action distinct one from other, and each keeping his several and proper qualities; make one Person, jesus Christ, as the soul and body personally conjoined, make one man. A Mystery of all Mysteries, that a man should make one Person with GOD, whom the glorious and blessed Angels are not able to behold, and yet clearly and manifestly taught in the Scriptures, x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 2. 16. For he took not to an Angelic nature, but he took to the Seed of ABRAHAM. This taking to, which must needs be meant unto his Godhead, doth it not most manifestly show a distinction of the Natures, not a drowning or swallowing up of either, against Eutyches, and again, a personal union of them in an unspeakable sort, against Nestorius? The place to the y Col. 2. 9 Coloss. 2. 9 as it spoke before for the Godhead of Christ: So it speaketh for the unity of his natures. For in him, (that is, in Christ, whom he opposeth to those traditions of men) dwelleth all the fullness of the Godhead bodily. When he saith, In him dwelleth the Godhead, he distinguisheth two Natures; one, the Godhead dwelling; the other, the man, in whom it dwelleth. By which phrase of dwelling, also he noteth not an abode for a time, but a perpetual habitation; for which cause he useth the present time. And adding bodily, he signifieth, that the same is not by communication of his power and virtue, (in which sense, God is said to dwell in all his Saints:) nor in a Sacramental manner (as God is said to dwell in his Temple;) but by a substantial and personal union of both Nature's making one Christ. Therefore Paul unto the Romans, speaking of both apart; his Manhood first, and then his Godhead, afterwards knitteth them in one JESUS CHRIST; z Rom. 13. 4. concerning his Son, made of the Seed of DAVID, according to the flesh, mightily declared to be the Son of God, as touching the Spirit of Sanctification, by rising from the dead, even JESUS CHRIST our LORD. Again, a Rom. 9 5. that CHRIST, as touching the flesh, came from the Father, being also over all God to be blessed for ever. And 1. Peter 3. 18. CHRIST was put to death, as touching the flesh, and quickened, touching the Spirit. To conclude, this was plainly foretell by the Prophet Esay 7. 14. that he should be EMANVEL, that is, God with us. Wherefore that of john 1. 14. The Word became flesh, and whatsoever other speeches like to that, may not be understood of a confusion, but of an union of the natures: and as the natures themselves are not mingled, no more are their properties, it being impossible that the properties of one nature should agree unto the other; for as the Godhead cannot die, no more can the Manhood be infinite, omnipotent, everywhere, etc. By reason of the union of these natures into one person, these two things follow: First, Beside that touching the Deity, he is the Son of God by nature, (In which respect he is indeed most properly called the Son; the b Heb. 7. 3. Apostle witnessing that He was without Father, according to his Manhood, and without Mother, according to his Godhead) he is also in his humanity, the Son of God by this personal union, Luke 1. 35. That holy One that is borne of thee, shall be called, The Son of God. And yet for all that, there is but one only Son of God, not two, though the same, by reason of this personal Union, be in two respects the Son. Secondly, Hereof it is, that he is to be adored of all his Creatures, even the holy Angels, Heb. 1. Let all the Angels of God worship him. Phil. 2. 9 Therefore God did also exceedingly exalt him, and gave unto him a name above all names, that all the Name of JESUS, every knes should bow, of things in Heaven, and upon the Earth, and under the ground. Thirdly, Hence groweth a borrowed manner of speech, which the Learned in other Professions call Synedoche: Divines for the most part, The c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. communication of properties: whereby sometimes that is attributed to whole Christ, which agreeth to him but in respect of one of his natures: As when we say, d 1. Cor. 15. Christ suffered, was crucified, dead and buried, we mean it of his Manhood only, not of the Godhead, which could not suffer, when he saith of himself, e john 8. 58. Before ABRAHAM was, jam; this is to be understood of his Godhead only, not of his Manhood which came of the Seed of Abraham. Sometimes it is spoken of some one nature, which agreeth to his whole person, as that of the Apostle, There f 1. Tim. 2. 5. is one Mediator between God and men, the Man CHRIST JESUS, meaning he which is so God, as he is also Man. Sometimes of one nature, which fitteth not that, but the other: As when the Apostle saith, g 1. Tim. 3. 16. God was taken up in Glory. h 1. Cor. 2. 8. If they had known him, they would not have crucified the Lord of Glory. i Acts 20. 28. God hath purchased his Church by his blood. And when our Saviour saith, k Mar. 13. 23. The Son himself knoweth not of that Day of judgement; who seethe not, that it is spoken of Christ, by the Name of God, which belongeth but to his Manhood? Again, in saying, l john 3. 13. The Son of man which is in Heaven, he giveth to himself, as Man, that which appertaineth to the Godhead. But note this phrase of speech, or communication of properties, hath place in the Name of m The Learned say, in concreto, not in abstracto. (God) and (Man) not of the Godhead, and Manhood: Therefore as it is most certain, against Nestorius, deuiding the person, that the Man Christ was God, and therefore eternal (not in his Manhood, but in his Godhead) that Christ God was also Man; and therefore crucified, taken up into Heaven, etc. not in his Godhead, but in his Manhood: So it is most wicked and blasphemous to say, that the Manhood of Christ is his Godhead, uncreated, omnipotent, everywhere, etc. or that his Godhead is his Manhood, subject to suffer, etc. as Eutyches did, confounding the natures. Thus fare of the person of Christ, who it was necessary should indeed be man. First, That God might be pacified in that nature that had offended. Secondly, that he might undergo the punishment due to sin, which the Godhead, free from all suffering, could not: And therefore also it was necessary he should have a soul, and not his Godhead stand in stead of a soul: for our souls must have perished everlastingly, except his soul had suffered for them. Thirdly, That he might be a fit Intercessor for us, having tasted of our miseries. All this the Apostle teacheth, Heb. 2. from the tenth Verse, to the end of the Chapter, setting forth most notably the rich and plentiful comfort that we reap from hence, by many goodly Arguments. And Heb. 4. 15. he saith, We have not an High Priest that cannot suffer together with us in our infirmities, but one that was tempted in all things like unto us. Again, it was necessary he should be God: First, Because none but God could reveal unto us the will and pleasure of God: For none hath ascended into Heaven, but the Son of man that descended from Heaven, and is in Heaven, john 3. 13. that is to say, No man ever did, nor by nature can attain to the true knowledge of heavenly things, but he that is also God, to wit, the Son, the eternal Wisdom of the Father, as john also saith, No n john 1. 18 man hath seen God at any time, the only begotten Son of God, which is in the bosom of the Father, that is, of one nature and essence with him, he hath revealed him. Neither had he been able to sustain the infinite wrath of God due to our sins, much less to overcome it, if himself had been but a finite nature. Yea, meet it was he should be the Son of GOD: for being so by nature, he is able to bestow this privilege on those that believe, to be the sons of GOD by adoption, john 1. 12. The Union of both natures into one person was also necessary. First, That in him God and Man, we might see and behold the Father: for seeing God in his own essence and nature is invisible, and no conceit can possibly be framed of him: the Apostle showeth, that for the staying of our faith, and that our mind and understanding might have somewhat to rest upon, we have Christ o Col. 1. 15. the Image of the invisible God, the p Heb. 13. brightness or resplendence of his Glory, and the engraven form of his Person, whom whosoever seethe, seethe the Father also, as he himself speaketh, john 1. 2. For the Son being q 1. Tim. 3. 16. God himself, the second Person in Trinity, manifested in the flesh, is as a Glass, in whose substantial and visible Glory, as he was made Man, the Father giveth us to see, and almost to grope and feel his own infinite Majesty and Love that cannot be comprehended; without whom if we look upon God, we see indeed some small sparks of Glory to terrify and amaze us; but in Christ God and Man, we behold the lively and express face of God, not any more as a fearful and terrible judge, to affright us, but as a most gracious and loving Father, to comfort and refresh us. Secondly, That thereby the obedience of Christ performed in the Manhood, might be of infinite merit, as being the obedience of God himself, 2. Cor. 5. 12. Him that knew not sin, he made to be sin for us, that we might be made the righteousness of God in him. After the person of Christ, followeth his Office of Christ or Anointed. Mediation, to set us at one with God, whereof the Apostle speaketh, 1. Tim. 2. 5. There is one Mediator between God and men, the Man Christ jesus. In this Office of Mediation, three things may be considered. First, The persons both of the Mediator and of those for whom Mediation is made. Secondly, The point and property of the office of Mediation. Thirdly, The means to effect it. The Mediator is Christ, the Son of God, whom his Father in his infinite Wisdom, Goodness and Mercy, providing a means, when there was no other means left in Heaven or upon the Earth to save us, sent down his own Son in the likeness of sinful flesh, to save all Believers: whereupon it is not only said, that Christ died, but that he was r Rom. 4. 25. & 8. 32. delivered up to death for us: the exceeding measure of whose Mercy and Love in this behalf, is commended in the Scripture by two circumstances; one is, the giving of his Son, his only Son, his beloved Son, for our Redemption. s 1. john 4. 9 In this, saith the Apostle, was the love of God manifested towards us, that he hath sent his only begotten Son into the World, that we should live by him. And our Saviour Christ in t john 3. 16. JOHN, God so loved the World, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life. The second, is the time of this giving of his Son for us, even then, when we were his enemies. This the same Apostle joineth with the former: u john 4. 20. Herein is love, not that we loved God, but that he loved us, and sent his Son a Propitiation for our sins. But most notably doth Paul unto the Romans enlarge this circumstance: x Rom. 5. 6, 7. 8, 9, 10. For Christ, when yet we were of no strength, in his time died for the . Verily for a righteous man one would scarce dye: peradventure for a man that hath been beneficial and good unto him, some man would endure to dye. But God commmendeth his love to us that when we were yet Sinners, Christ died for us: for if being enemies we were reconciled to God through the death of his Son, how much more being reconciled, shall we be saved? Wherefore Called of his Father, he thrust not himself into this Office of Mediation, but had the warrant of a lawful calling for it: for y john. 6. 27. him (as he speaketh of himself) hath God the Father sealed. And the Apostle to the Hebrews, z Heb. 5. 4, 5, 6, No man taketh this honour to himself, but he that is called of God, as was AARON. So also Christ did not take this Honour to himself, to become a High Priest, but he that spoke unto him, Thou art my Son, this day have I begotten thee, gave it him; as also in another place he saith, Thou art a Priest for ever, after the order of MELCHISEDECH, for this cause he is called an Apostle, Heb. 3. 1. and the Angel of the Covenant, Malach. 3. 1. And Nicodemus, though he knew him not aright, acknowledgeth that he was a Teacher come from God, john 3. for how else might any man presume to set his hand unto so great a work? Therefore the Prophet saith, a jer. 30. 31. His Noble one shall be of him: And I will make him to approach, that he may come near unto me: for who is he that can promise in his heart to draw near unto me, saith JEHOVA? that is, (as the Apostle speaketh to the Hebrews) b Heb. 5. 4. Who can take this honour to himself, but Christ, who is called of God, and made our King and Priest? It standeth (as every other lawful calling doth) on two parts: First, Gifts, and Graces necessary for the discharge of his Office, which God never severeth from his callings. Secondly, A solemn investing of him unto his place. Both which concur in Christ, Esay 61. The Spirit of the Lord JEHOVA is upon me: therefore JEHOVA hath anointed me, to preach unto the poor: he hath sent me, etc. Of his Graces the Psalmist saith, c Psal. 45. 8. Heb. 1. 9 God hath anointed thee with Oil of gladness above thy fellows: for being the d Pro. 8. 12. Wisdom of God, and in the e john 1. 18. bosom of his Father, how can he be without any Grace requisite for him that should be a Mediator? And necessary it was he should thus be called and appointed, that we might be out of doubt of GOD'S acceptance of that which Christ hath done for us, being his own ordinance and appointment, and of his good pleasure to save us through him: whereupon the Apostle calleth him f Ephes. 5. 1. an offering and sacrifice of a sweet smelling savour to God: without which, all his sufferings had been in vain. But albeit his Office of Mediation in God's appointment were before all eternity, yet actually it began ever since the fall of Adam, upon Adam's fall coming after the Covenant of works, which was from the beginning, as soon as Angels and men were made, when as yet the purpose of God to save us through Christ, lay hid within himself, which first he revealed in Paradise as soon as man had fallen: The g Gen. 3. 15. seed of the woman shall break the head of the Serpent. Hereupon we find him invested into the place, not only after he had taken flesh, when a voice came from Heaven, saying, h Mat. 3. 17. This is my well-beloved Son, in whom I am well pleased, but before his coming into the World, by him that swore, i Psal. 110. 4. Heb. 5. 6. Thou art a Priest forever, after the order of MELCHISEDECH: And again, k Psal 2. 7. Heb. 1. 5. Thou art my Sin, this day begat I thee. In regard partly of his calling to the Office of Mediation, partly, of the Graces that God his Father did adorn him with, he is named Christ, that is to say, Anointed: and because also of God's everlasting Decree, it is said, Proverbs 8. 23. He was anointed before the World. This Office of Mediation belongeth to whole Christ, to be a Mediator. not to any one several nature, in that great work of our Redemption, the Manhood being assisted of the Godhead, and the Godhead in an unspeakable manner working by the Manhood. So whole Christ is called l Heb. 3. 2. The Apostle and high Priest of our Profession, m Eph. 2. 13, 14 our Peace, n 1 Cor. 1. 29, 30 our Wisdom, Righteousness, Sanctification and Redemption, and finally, o Rom. 1. 4. Our Lord and p Eph. 1. 20, 22 Head of the Church. An Office so appropriate unto him, that there neither are, nor can be any more: the Apostle telling us, that he hath a Priesthood, q Heb. 7. 24. which cannot pass unto any other, but remaineth in himself for ever. And Acts 4. 12. There is no other name given us under Heaven, whereby we may be saved. Therefore he proclaimeth of himself, I am r john 14. 6. the Way, I am s john 10. 7. the Door. Touching the parties for whom Christ is a Mediator; between God and men, this benefit is proper to Mankind: Neither the Angels that fell, are redeemed by him, whose fall being with a high hand, presumptuously and without temptation, can never be repaired: and therefore our Saviour saith, Mat. 25. 41. that Hell fire is prepared for the Devil and his angels, neither are those that stand, upholden by Christ as Mediator: for he took not their seed or nature: wherefore those places, Ephes. 1. 10. That he might gather into one body all things in Christ, both the things in Heaven, and the things upon the Earth. And Colos. 2. 10. It pleased God to reconcile through him all things unto himself, both the things upon Earth, and the things in Heaven 〈◊〉 not to be understood of the Angels, but of the Sa●●●● and blessed Spirits now deceased. Mediation, as the Apostle doth define it, Gal. 3. 20. is to set at one, parties that are at variance. Wherefore the very point and property of Christ's Office of Mediator, or that wherein it standeth, and whereunto all the parts do tend, is the reconciling of the World, to bring them again into favour with God his Father, and to the recovery of his former love, as it is said, 2. Cor. 5. 19 God was in Christ, reconciling the World unto himself. And Rom. 5. 10. When we were enemies, we were reconciled unto God by the death of his Son. This was the foot of the Angel's Song, Glory to God in the highest Heavens, on Earth Peace, Good will towards men, Luke 2. 14. It was the t Acts 10. 36. sum of our Saviour Christ's Embassage, Coming, he preached Peace unto us, Ephes. 2. 17. And thereupon the Gospel is called, u 2. Cor. 15. 18, 19 The Word or Ministry of reconciliation, x Ephes. 6. 15. The Gospel of Peace, etc. The means whereby he worketh our Peace, is by of a covenant, making of a Covenant between God and us: whereupon he is called, The Mediator of the New Testament, Hebrews 12. 24. and The Angel of the Covenant, Malachi 3. 1. In this Covenant I observe the end and fruit, the substance or foundation, the means or the condition, and the extent of the Covenant. The end or fruit, is the saving of our souls: So the to save, Apostle doth express it, Heb. 9 5. Therefore is Christ the Mediator of a new Covenant, that through death coming between for the redemption of the transgressions that were in the former Covenant, they that are called, may receive the promise of an everlasting Inheritance. Christ himself is the foundation and groundwork through faith in him, of this Covenant, Esay 49. 8. and the substance of all the Gospel, as the Apostle defineth, Rom. 1. 1, 2, 3, 4. and in 〈…〉 other places. The means to make the Covenant effectual unto us, (that is, by apprehending of the Covenant) is Faith, the condition of the Covenant; Believe in the Lord jesus Christ, and thou shalt be saved, Acts 16. 31. Touching the extent of the Covenant, all Mankind certain few men, whom God his Father hath chosen. are not partakers of this benefit, but some certain men only: which certain men, though we cannot certainly define the number, are but a handful, in respect of the great multitude of those that perish, being elect before the World was, and given unto Christ: that in time, through faith incorporated into him: and becoming one with him, they might, as members, make that Body, whereof he is the Head: and so be quickened by his Spirit unto everlasting life. And this election of some, necessarily implieth the rejecting of other some. Wherefore here the whole doctrine of God's holy Predestination is summarily comprehended: A matter above all other, most religiously and soberly to be dealt in: not so much for any hardness that is in it (which if we keep within the bounds and limits of the Word, is easy enough to be conceived) as in regard partly of the curiousness of men, prying without all reverence into the secret Counsels of God, and climbing up by other steps than himself hath hallowed, and partly of their own corrupt affections, who either swelling with Pride, or cast down with fear, can hardly keep along the coast of this Doctrine, without wrecking themselves, either at the Rocks of Presumption, or the Flats of desperation. Wherefore, to avoid both these extremes, we are to hold such a middle course, as may not be after the random of our own wit, but at the direction of God in the wisdom of his Word: for as for them that think this Doctrine is not at all to be taught unto the people, it is manifest that they err very grossly, this being, as the rest, one part of the reueiled will of GOD, whereof y Deut. 30. 29. Moses speaketh to the people, T 〈…〉 things belong to JEHOVAH our God, but the reueiled things to us and our children for ever. And, as the z Rom. 15. 4. Apostle saith, Whatsoever things are written, are written for our profit, that by patience and comfort of the Scriptures (which cannot be without knowing of them) we might have hope. This being written by the singer of GOD in the Table of his Word, must needs have a place in that number amongst the rest. And the speech a john 5. 30. of our Saviour Christ is general, willing us to search the Scriptures for whatsoever things they bear record of. What? That the Apostle Paul, writing to the b Chap. 9 10, 11 Romans, doubteth not to debate this Argument at large, discoursing of all the secrets and mysteries thereof, the causes, effects, etc. And in the Epistle to the c Ephes. 5. Ephesians, he layeth it as the foundation and groundwork whereupon to build the Doctrine of Faith and Holiness of life: Nay, Moses himself, who, for the gross conceit and rudeness of the jews, kept back the creation of the Angels, and their fall, and many other Mysteries; yet how d Deut. 4. 37. & 7, 8, 9, 10. 14. & 73. 5. oft doth he deal with this? The Disciples of Christ were not c john 16. 12. able to bear many things, which he was to utter unto them; yet he passeth not by this Doctrine, when f Luke 10. 20. he biddeth them to rejoice that their names were written in Heaven: yea, and both the points of Election and Reprobation he plainly setteth forth, Mat. 25. 34. and 41. This will be yet more evident, if we call to mind the manifold use of this Doctrine, being the Root of all Piety, and the Base of all our comfort, than the which, none more highly exalteth the glory of God in his Mercy and justice, nor throweth down the pride of man more low, as in the process (Christ assisting) more fully shall appear. Wherein, for a better light of that which followeth, it is necessary I should first define Predestination. Predestination is one principal branch of God's purpose, or eternal Decree concerning the final estate of the most excellent creatures, Angels and men: The parts whereof are, Election and Reprobation: Election, which is of some certain ones unto Salvation: of men, but few, in respect of those that are to perish. Reprobation, which is of some certain ones unto damnation. The weight and degree of both, aswell of glory as of shame, to some in a less, to some in a greater measure. To explain this a little better, God, who only is eternal, the Father, Son and holy Spirit, purposing before all times the glorifying of himself, as is most meet, and the declaration of those wonderful things that are in him, which by no other way then this could be made known, appointed first, beside the setting forth of his power, patience, hatred of sin, love of righteousness, and other virtues, to manifest the riches of his Mercy in certain both Angels and men, known unto himself who should be saved; and in like sort, the greatness of his justice in certain, both Angels and men to be condemned: wherein, in looking to nothing else either present or to come, within us or without us, in Heaven or in Earth, but to himself alone, he chose us of his free goodwill and pleasure. After which (for men themselves, the Alwise God much more, advice of nothing but they set the end before them, and first the end, than the means concurring to it.) After this therefore, in order of the causes, not in course of time (all his purposes being from eternity, and none before or after other) he purposed to create them both holy and righteous, like unto himself, who having freewill to embrace either good or evil, and a nature subject to temptation, should of their own accord voluntarily fall away, thereby subiecting themselves to his wrath and indignation. First, of the Angels, those only appointed to destruction, whom he never would repair. The rest he did decree to establish by his Grace, that they might not lose their standing, but abide fast for ever in that integrity which at the first he gave them. Touching Mankind, who were wholly to fall in Adam, for those whom he did select and separate to be saved by his Mercy, he purposed in the love he bore them, not to spare his own only Son, the Son of his Love most dear unto him, but to send him into the World, to take upon him our flesh: In whom adopting us for his sons, being by faith in graffed into him, and made one together with him, he would in his good time bestow freely, through Grace, Wisdom, Righteousness, Sanctification, and Redemption. The rest he did decree to leave in their sins, and deservedly to harden: and so their destruction to come from themselves; the others Salvation from him and from his Mercy. So have you in general the state, and as it we 〈◊〉, the project of this Doctrine. But before we proceed Those which make the name of Predestination proper to the Elect, as though God had not predestinated the Reprobate, but only foreknown that they should be such, whereas Predestination is spoken of wicked actions, Acts 4. 28. and the word equivalent thereunto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (foreappointed) is used for reprobation, juae 4. The word prescience or foreknowledge, is misse-understood of many for a bare knowledge in God of all things that shall be, especially of the qualities that God foresaw would be in men, whereby he was led to choose or reject them, as Faith or Infidelity, good or evil works: And so they make it a cause by itself severed from his Decree; teaching that the Reprobate are only foreknown, not predestinate: wherein is a double error (beside the mistaking of the word Predestination) for, First, Prescience or foreknowledge is never separate from the Decree of God, but always taken for an ordaining and fore-appointing, when it is referred to him: and therefore his bare knowledge, whereby he understandeth all things that shall be, cometh not within the compass of this word. Secondly, It pointeth out the free favour of God, and therefore hath place only in the Elect. to the further unfolding of it, let us, for our better understanding, distinguish these words, Purpose, Predestination, and Prescience, or Foreknowledge, a word which in this Argument we often meet withal. Purpose, is God's general Decree of all things, for the manifesting of his Glory. Predestination is one branch of this Decree, to glorify himself by the salvation of some, and destruction of other some; in the one, to show his justice; in the other, to set forth his Mercy. Prescience or Foreknowledge is restrained to that part of his Decree, which concerneth those that shall be saved; signifying a Decree with a love and liking, and when you apply it to the persons, is always spoken of the Elect, never of the Reprobate, as Rom. 8. 30. Whom he did foreknow, he did predestinate to be conformed to the Image of his Son, Rom. 11. 2. God hath not rejected his people whom he fore-knew. 1. Peter 1. 2. Foreknown before the foundation of the World. So that where the Apostle, Acts 2. 23. telleth the jews, that by the determinate counsel and foreknowledge of God, they had stain and crucified Christ: then the which there was never a fouler deed, nor more hateful to God, committed upon the Earth, he doth purposely make choice of this word, to show that GOD not only decreed this Action (so foul and detestable in the jews) which determinate counsel noteth: But howsoever in judas and the jews he hated it, yet as it was the means of redeeming of the World, he loved and embraced it: and therefore saith, He was delivered or given up of God unto them in his special grace and goodness. These three words therefore, Purpose, Predestination, and Prescience or Foreknowledge, are every one more special than other: for Rom. 8. 29. which may seem to make Predestination subordinate to Foreknowledge, speaketh not of Predestination unto life, which in regard of us is the extreme and end; but of Predestination to be adopted in Christ, that is, of Predestination to one subordinate means, as we shall hear anon. The words being cleared, let us now open the particular Doctrines that arise; wherein I shall not need to meddle with the Angels, having spoken of them in the former Book. First, That there is a Those which teach that God hath not from everlasting purposed any such Decree, but that it lieth in the hands of every one to purchase unto himself life, if he will believe; or death if he lie in sin. Those which hold, that God hath predestinated all unto salvation, but the unfaithfulness of many to be the cause, that God either cannot effect that which he purposed, or altereth his counsel. Predestinate decree and appointment of GOD both unto life and unto death, to punishment and to glory, wherein all men are not chosen to life, nor all ordained unto death, but some to the one, and some to the other. g Acts 13. 24. They believed, (saith the Holy Ghost) as many as were ordained to life. This is that Book of Life so oft spoken of in the Scripture. The h Ex. 31. 32, 33 Book of JEHOVAH, to be i Psal. 69. 28. written amongst the just, and in the k Ezecl. 13. 9 writing of the house of Israel. Again, of the Reprobate, jude l jude 4. saith, Which were before appointed to this damnation. And m 2. Pet. 2. 3. PETER, For whom damnation since of old lingreth not, and their destruction doth not slumber. n 1. Thes. 5. 9 PAUL to the Thessalonians comprehendeth both: for when he encourageth them by this Argument, that God had not appointed them for wrath, but to the purchasing of salvation through JESUS CHRIST, he manifestly noteth some ordained to Salvation, other to destruction, as many as come not to have their part in Christ. But that to the o Rom. 9 21, ●2 Romans is more manifest, Hath not the Potter power over the clay, of the same lump to make one Vessel for Honour, and another to dishonour? And what if God, willing to show forth his wrath, and to make known his power, hath borne with much long suffering the vessels of wrath framed for destruction, and that he might make known the riches of his Glory upon the vessels of Mercy, which he hath before ordained unto Glory. Behold, how he calleth them here, the one Vessels to Honour, Vessels of Mercy, prepared unto Glory; the other, vessels to dishonour, vessels of wrath, framed for destruction: which selfsame phrase Vessels to Honour, and to shame, or dishonour, he keepeth also in the Epistle to p 2. Tim. 2. 20. TIMOTHY: Now in a great house there are not only Vessels of Gold, and Vessels of Silver, but of Wood also, and of Earth, and some verily for Honour, some for dishonour. This shall yet further appear, if we cast our eye unto those means, whereby this predestinate Decree of God is brought unto effect: for sith it is manifest, that some believe the Gospel, and testify the same by the fruits of their conversation, other are obstinate and stubborn, and given up to their lusts, blinded with infidelity and hardness of heart; thereof we may conclude, that some are ordained unto life, other unto destruction. Notable also to this purpose, is that unto the q 2. Thes. 2. 9 Thessalonians, The coming of Antichrist shall be with all power to them that are to perish: but we ought always to give thankes to God, who hath chosen us to Salvation, and called us by the preaching of the Gospel: where these two sorts are manifestly distinguished: as also john 17. 19 I pray not for the World, but for those whom thou hast given me out of the World. The very scope of the Apostles disputation, Rom. 9 22. driveth here unto in the person of Ishmael and of Isaac, children, one of the flesh, the other of the promise. And again, in isack's two sons, one loved, the other hated; to set before us the general state of all Mankind: yea, God hath not only predestinated men to joy or to pain, but to the measure of it more or less: according as there be degrees both of glory and of punishment. Mat. 20. 23. upon the request of the Sons of Zebedy, our Saviour Christ granting a difference of Glory, saith, It shall be theirs for whom it is prepared of his Father. And of the Reprobate, the place in JUDAS r jude v. 4. is manifest: Which long ago were appointed to this damnation. In saying this, he noteth not a common, but a rare, and as it were, an extraordinary Damnation: for so I refer the word Damnation, to the end, aswell as to the means: to the judgement itself, as to the sin and disobedience, which was the cause of it. The truth here of is evident in judas the Traitor of whom s Acts 1. 25. Peter saith, that he turned aside from the lot of his Ministry, whereunto Christ had called him, to go unto his own place. In the words his own he noteth his proper degree of punishment, and calling it, his place, sheweth that it was reserved for him and allotted from Eternity. Secondly, Every particular person is thus predestinate: So as both the number how many, and the persons who they be, are before all Eternity most certainly known to God. Therefore our t Luke 10. 20. Saviour saith, Their names are written in Heaven. And in u john 10. 3. JOHN, A good Shepherd calleth his sheep by Name. And hither belongeth that in x 2. Tim. 2. 19 TIMOTHY, The foundation remaineth firm, having this seal, God knoweth who are his. Agreeably whereunto, our Saviour Christ saith, I y john 13. 18. know whom I have chosen. This number of God's Elect, in comparison of the Reprobate, is but small: for z Mat. 20. 16. Many are called, but few are chosen. If but few even of those that have an outward calling: how much more few, if you consider the rest of the World beside? And this may teach us the rather to admire God's goodness to ourselves, as nature and reason do instruct us, to set more by that which is common but with a few. Thirdly, The cause of this difference, is the The Papists teach, that those, who God foresaw would willingly believe the Gospel, & do good works, them he chose, though not by reason of their works, but freely of his Grace; yet so, as he had respect to the good things would be in them Whereby they make Gods free election, in some sort to have his cause in man and in his goodness, which in truth is but an effect coming from that Election. freewill and pleasure of God, without any motive to it, but in and of himself: Which the name of Predestination speaketh, that the Will and Decree of GOD, not in time only, but in the very order and nature of causes, is first, and before all other things. And the Apostle a Ephes. 1. 11. saith plainly, He worketh all things after the counsel of his Will. God therefore, notwithstanding any thing that hath been ●●id, is no respecter of persons, nor moved by any quality that is in man, but by his own freewill. No foreknowledge of faith, or infidelity, good or evil works, were the cause of this Decree: for they are but b Ephes. 1. 4. Titus 2. 12. consequences that follow and depend upon it: but all here is free: the root itself and all the branches. Election free: therefore the Apostle calleth it c Rom. 11. 5. The election of Grace. d 2. Tim. 1. 9 Calling free: e Phil. 1. 29. We believe freely through Grace. Are f Rom. 3. 24. freely justified through Faith. Our g Ezech. 36. 37 Sanctification free, and h Titus 3. 5. eternal life, the free gift of God, through jesus Christ. Election therefore cometh from the only will and pleasure of God: for above this, or out of this, it is impiety Rom. 6. 13. Luke 12 32. for to go. Therefore the Apostle wrappeth up all in sin: He i Ephes. 1. 6. chose us in himself according to the free pleasure of his will. And the sole and only cause both of Election and Reprobation, of one, rather than another, is his own good will and pleasure, for causes unknown to us; but yet most holy, and just, and righteous in themselves. So he saith to the Romans, Whom k Rom. 9 ●8. he will, he pitieth, & whom he will, he hardeneth. Exemplifying both the parts of this division by two most singular and famous examples, one in the Family of Abraham, who having two sons, Isaac and Ishmael, Isaac only was accounted, for his Seed, and that by Gods own appointment, to make it appear that the Fountain of Predestination is the pleasure of God, not the goodness of man. The other of two Twins in the Family of Isaac, jacob & Esau both borne of the same father, of the same mother, and at the same conception; whereas nevertheless only jacob was chosen, Esau rejected, and that before their birth; that neither any good thing in jacob, could be the cause of the choosing of him, nor any wickedness in Esau, of his rejecting, but the only will and pleasure of God: for if men were not more brutish than the beasts themselves, their own sense would teach them, that since the Will of God is God himself, a higher and a further reason than his own Will cannot be sought for, unless there were some higher than he to go unto. And when Christ himself, the Wisdom of GOD, resteth in this reason, Even l Mat. 11. 26. so, O Father, because so is thy good pleasure: why should we wretches inquire any further? Worthily therefore doth the Apostle there conclude, What m Ro. 9 2●, 23. if God, willing to show forth wrath, etc. have suffered the vessels of wrath framed to destruction, and to make known the riches of his Glory upon the Vessels of Mercy, which he hath before prepared unto Glory? As if he should say, What hast thou, O man, to do with it, if such be his pleasure? But if cursed men will needs ransack the secrets of the blessed God, and inquire a reason of his most holy counsels, let them hear how the Apostle n Rom. 9 14, 15 16, 17, 18, 19, 20, 21, 22, 23. answereth these Cavillers, clearing the Lord's justice; First, in regard of the subordinate means which he hath appointed to bring those his counsels to pass, namely, towards the Elect, Mercy comprehending an effectual Calling through faith, whereby they attain Righteousness and Sanctification: unto the Reprobate hardening, the fruits whereof are Incredulity and sin, the proper and immediate causes of their Damnation: so that no way can the Lord be accused as unrighteous, either in saving the Elect, upon whom he first bestoweth Faith and Holiness of life; or in destroying the Reprobate, whose incredulity and sin doth come between. And if he should deal with all men so, who could complain of wrong? Again, if you look to the end of God's counsels, in the damnation of the wicked, the Apostle saith, it is not absolutely and simply their destruction; as if God were like an unmerciful and a cruel hardhearted Tyrant, that taketh pleasure in other men's ruins: but it is (as he setteth out in the example of PHARAOH) to show forth his power, and to have his Name published in all the Earth, making his Glory to shine in their deserved punishment, whilst thereby he doth declare himself an Enemy, and Revenger of sin, Mighty in the execution of his judgements, Wonderful in the riches of his Mercy towards the Elect; as one contrary doth set forth another. Lastly, for the thorough justifying of Gods most righteous Decree, especially of Reprobation, which profane Dogs do most of all bark against, he both allegeth the Will of God, as the rule of all Righteousness, and his Sovereignty as the Lord and Creator of all things; in whose hands we be, as Clay in the hands of the Potter, to deal with us as seemeth good in his own eyes, and to conclude his wonderful lenity and mildness, not only in so long suffering and forbearing of the wicked, but beside, in the abundance of blessings, wherewith he loadeth them, which bring upon them a more just Damnation. Wherefore that which some object out of the Prophet, that God will not, that Ezech. 18. and elsewhere. is, delighteth not, nor taketh pleasure in the death of a Sinner, hath a ready answer: for God, so fare forth as it is the overthrow and destruction of his Creature, hath no pleasure in it, but as it is a punishment of sin, and a means to declare his justice: Neither can God therefore be said first, and of himself to hate his Creature; for he hateth none which have not in themselves the cause of hatred, even their own sin being that, for which alone he actually hateth any thing: & his Decree to destroy them, was not because he hated them: for the cause of this Decree is his own most holy pleasure, that so he might manifest in them the glory of his justice. Fourthly, Predestination is from everlasting, Ephes. 1. from eternity. 4. He hath chosen us before the foundations of the World were laid. And of o Rom. 9 11. jacob and Esau it is said, that before that they had done good or evil, or before they were, the one was hated, the other loved. In the Epistle to TIMOTHY, p 2. Tim. 1. 9 that the purpose and grace of God to save us, was given to us (that is, prepared for us in Christ) before the everlasting times, meaning the whole course of years which hath run on ever since the beginning of the World: in one word, before the World was; Which, saith he, is now made manifest unto us by the appearance of our Saviour jesus Christ: Therefore it is called Predestination; as if you would say, The fore-determinate counsel of God. When before? Even before all ages. So Paul q Rom. 9 23. saith, Whom he hath before prepared unto glory. And r jude v 4. jude addeth, that the Reprobate are before of old everlastingly ordained to Damnation. s 2. Pet. 2. 3. PETER also, that Damnation since of old expecteth for them. So then, our Election being from Eternity is certain and immutable, so as none of the Elect can ever come to perish, no more than a Reprobate can ever come to be saved; the Decrees The Papists make Gods Predestination mutable. of God being all unchangeable, as he himself is. So doth Paul strengthen the t Ephes. 1. 4. Ephesians in the assurance of God's love towards them, in that being eternal, it was not subject to any change: Who hath chosen us (saith he) before the foundation of the World. This Doctrine is plentifully laid down in the Scripture, comfortable is the place, u Rom. 9 12. Before they had done good or evil (that the purpose of God might remain firm) according to the election, not by works, but by grace, it was said, The elder should serve the younger. As many words, so many Arguments for the unchangeable hold of our Election; first, because it was the Decree and Purpose of. Whom? Of God, particularly made of jacob and Esau. For what cause? Not of works, but of his own grace. Therefore doth the Lord, after a most wise and wonderful manner, cause all things to fall out unto the best to those that love God, which are called according to his purpose: by afflictions, & by diverse lets keepeth them from sinning, and after sins committed, draweth them home again. So he saith in x Hosh. ●. 5. Hoshea of his Spouse which purposed to follow after Idolatry, He would hedge her way with Thorns, that she should not bring her desire to pass, and by that means would bring her to Repentance, that voluntarily she should say, I will go and return unto my former Husband. And then he saith, He will receive her home unto himself. Lo, the certainty of the Salvation of God's Elect, through those certain means and remedies, whereby they are led forward into Salvation, not violently compelled, but by the sweet instinct of God's Spirit returning willingly to the Lord; whereas contrariwise, unto the Reprobate all things serve for the hardening of their hearts. To conclude, particularly of Election it is said, The y 2. Tim. 2. 19 foundation of God remaineth firm, having this seal, The Lord knoweth who are his. Why doth he set a Seal and a Badge upon it, but to close it up firm and immutable unto the Day of judgement? Again, The z Rom. 11. 29. graces of God are without Repentance: So as a jer. 31. 3. john 13. 1. those whom he loveth, he loveth to the end. And our Saviour b john 17. 21. saith, Of those whom thou hast given unto me, none perish, but I will raise him up. So Rom. 11. 29. the Apostle taketh this same, as a most sure principle, whereupon to build the whole truth of the rest of the Doctrine: for, to prove that the Lord had not generally rejected his own people, the whole Nations of the jews, he relieth upon this, as a most strong reason among the rest, That it is not possible that God should change his mind, to reject those whom he once hath chosen. c Rom. 11. 2. God hath not (saith he) cast off his people whom he knew before, predestinating and appointing them to life: And afterwards d Ro. 11. 28, 29 concludeth, that God hath mercy in store for them which once were the people of God; because the calling and graces of God are without Repentance. Wherein although the Apostle speak of the jews, in general, not of the singular persons, yet the ground which he taketh, is universal, and properly belongeth to this we have in hand. And therefore in this confident assurance doth e Rom. 8. 36. Paul cry out, Who shall separate us from the love of Christ? And our f Luke 12. 31. Saviour biddeth his little Flock (the whole Church and every member of it) not to fear; because (saith he) it hath pleased your Father to give unto you a Kingdom. And g Mat. 24. 24. again, that notwithstanding all the false Christ's and false prophets that shall arise, all the signs and wonders that they shall show, yet it is not possible the Elect should be deceived. This is to us the foundation of all our comfort, that our Election being grounded upon this brazen Hill of God's eternal love, can never be shaken, but remaineth fast for ever. If it stood in ourselves to be the cause of our own, either Salvation or Damnation, we should all undoubtedly perish. Now that it wholly and alone resteth in God, who is most mighty to bring his counsels to pass, notwithstanding all resistances; we have a matter of firm comfort, that in vain doth Satan labour, in vain doth the World rage, and our own corruptions rise up against us: for he to whom we are given to keep, is stronger than all, who will keep us to that Day. For this cause, Christ is not content to say, h john 15. 16. I have chosen you: but addeth also, You have not chosen me: showing that herein indeed our comfort standeth, that GOD, whose Counsels are unchangeable, hath first elected us. Against this Doctrine, in vain do men object that which is said concerning the Book of Life, out of which i Exod. 32. 32. Moses desireth to be blotted out; and k Rom. 9 30. Paul to be an accursed: and Christ promiseth, l Reuel. 3. 5. I will not blot out his Name out of the Book of Life: for the speech of our Saviour Christ tendeth not to show, that any, whose name is once genealoged in this Book, may be blotted out; but it is a phrase taken from the manner of men, as where Repentance, Anger, and such like are attributed unto God. As for the example of Paul and Moses, we are not to esteem that holy affection peculiar unto them, though they had it in a more abundant measure, but a common duty of all Christians to be followed, to whom the Glory of God ought to be dearer than the Salvation of their souls: They therefore in a matter so nighly concerning the Glory of God, and the Salvation of many souls, as it were forgetting, and rapt beyond themselves, wished to be accursed and blotted out of the Book of Life; or which is all one; to be Castaways, and damned Creatures, to save (as they thought) the glory of God. Not but that they knew the same was impossible; but carried with zeal, they did as it were forget it. So Christ prayed that the Cup might pass from him; yet he knew full well it was impossible. And this vehemency of spirit oftentimes appeareth not only in speeches which are sudden, but in writing, which is more deliberate. Although conditionally, as I said, this aught to be the stayed affection of us all, that if it were possible, God's Glory could be put in balance with the loss of our souls, their saving must be thought but light, that he may have praise. Now, if any man shall think this to be a Doctrine to God's Children, of Security; because howsoever they live, it is impossible they should perish; and to the wicked of despair; because whatsoever they do, they can never come to be saved, whereby all good endeavours should be in vain; he mistaketh the matter; the case is fare another: For no Doctrine more than this awakeneth man's security, none more amazeth the dissolute and careless liver, since Faith and Sanctification be ordained for those that are themselves ordained unto Glory, and none can be assured he is elect, but he that is assured he walks in faith and newness of life. Contrariwise, this Doctrine serveth not to throw any man into despair: for none is so wicked nor sinneth so grievously, to whom God offereth not Grace, if with an unfeigned heart he seek it. And if thou say it is impossible to seek, where the Lord hath once rejected: yet thou must remember that God's counsels are known unto himself, and he hath not communicated the secrecies of Reprobation so plentifully, as he hath of his Election; considering that there is no certain note of Reprobation, either to a man's self or others, save only That one sin against the Holy Ghost, which layeth hold but upon a few. And the reason is plain and manifest: for he that to day is obstinate and froward, an enemy to God and to all goodness, tomorrow may be altered: and so long as this life continueth, so long there is a space left for Repentance: many are called at the eleventh hour, at the winding and shutting up of the day, in the last act of their life. And so was the m Luk. 23. 40. Thief upon the Cross. And our n Math. 21. 31. Saviour telleth us, that Publicans and Harlots, vile and despised persons, oftentimes enter into the Kingdom of Heaven, before many that carry a fairer show: Thou oughtest therefore, using the means, and setting still at the feet of Christ, to esteem God faithful, that when he offereth thee grace, he meaneth it for thy good; and that howsoever now thou feel no working of it, yet the moments of time are in his hands, who calleth how and when he will, and still to have comfort, and never to despair. Fiftly, as Predestination is either to Life or Death: and given unto him, so it is to those subordinate things, whereby God hath purposed to bring his determinate Counsel to pass, both in the Elect and Reprobate. And those are: To the Elect, an appointment of Christ to be their Mediator, and of them to be in Christ, which in God's good time cometh to be wrought by an effectual calling, through faith in him; that being justified and sanctified by his Spirit, they may so in the end be glorified. To the Reprobate, hardness of heart, not to believe the Gospel, that so they might lie in their sins without repentance, until the wrath of God come upon them to the uttermost. Touching the former, the Apostle in one o Rom. 8. 29, 30 sentence hath all the links of that golden Chain▪ for whom he fore-knew, and chose unto life, (which is Election) them also he predestinated to be conformed to the Image of his Son, that he might be the first▪ borne among many brethren. (Here is the first step:) as if the Apostle should say, For them he purposed that his Son should die, that Christ might be their Head, and they, through him, the adopted sons of God and whom he predestinated, thus to be his sons, This is everlasting life, to know thee the true God, and whore thou hast sent, ●es●s Christ. The perfect distribution of all Divinity, Math. 22. 38, 39, 40. He divideth the ten Commandments, into the first and second Table, and the whole Scripture then extant, that is to say, the old Testament, into the Law and the Prophets, 〈◊〉 6. 33. Seek first the Kingdom of God and his righteousness: where he seemeth to abbreviate the Lords Prayer. and that his Son should be theirs, them he also called effectually to believe in him (which is the second step:) and whom he called, them he also justified, or made righteous through Christ: from whence doth proceed (as an effect from the cause) Sanctification or holiness of life (the third and the fourth steps:) and whom he justified, and made righteous in Christ, them he also glorified, which is the end and last step of all. Our p john 6. 37. Saviour (as he is q john 17. 3. wont in all his doctrines) shortly reduceth them unto two: giving unto Christ, and coming unto him. But to speak of all these things apart. The first and the fundamental ground of all unto the Elect, hidden in the secret counsel of God is Christ himself, r 1. Pet. 1. 20. foreknown or predestinated, and s Reuel. 13. 6. slain for us in his eternal purpose, before the foundation of the World was laid: and we in like sort elect t Eph. 1. 4. in him▪ that is, that being by faith united unto Christ, we might be saved by the merit of his death and sufferings: And again, u Eph. 1. 5. predestinate to be the adopted Sons of God, by jesus Christ. This is that our Saviour saith, joh. 17. 6. I have manifested my Name to the men whom thou hast given me out of the World: for that by giving, he doth not mean the manifestation of his Election by an effectual Calling through faith in Christ, but the very purpose of God to adopt us in him, appeareth, joh. 6. 36. All that my Father giveth me, shall come unto me. Where he doth manifestly distinguish between these two, making Gods giving unto Christ the cause why in their time they come unto him: Christ therefore is Mediator, nor any thing that God so respects in him, is not the first cause of his Election, but only a subordinate means unto it, unless (which were absurd) a man will say that the disease is not in nature to be thought of, before the remedy; nor the fall, before the means of raising up again: Our Saviour Christ himself for this may be our warrant, john 17. 6. where having said, I have manifested thy name to the men whom thou hast given me, out of the World, that they should be adopted in and through me. By and by he riseth up a degree higher, Thine they were in thine everlasting purpose, for causes only known unto thyself, higher and above any consideration or respect of me written unto life: and then (keeping the respect of order and not of time) Thou gavest them unto me. The Apostle likewise to the x Ephes. 1. 4, 5. Ephesians, showing we are elect in Christ, in the very next words doth explain it, to be meant of predestinating to adoption through Christ in himself: that is, only for causes resting in God himself, not in Christ as he is a Mediator. This is it which (as we have heard) the Apostle teacheth in the Epistle to the Romans, y Rom. 8. 29, 30 Whom he did foreknow (or predestinate unto life) them he did predestinate to be conformed to the Image of his Son; What is that? Verily, the same (albeit the Apostle specially apply it to afflictions) which we heard before of giving unto Christ: and so the words following do import, That he might be the first borne among many brethren: through whom, by faith, which is the next degree, and first manifestation of this counsel, being incorporate into him, and made one together with him, we obtain Righteousness and Sanctification, which are the immediate steps whereby we ascend to glory. Now that men are predestinate unto both these, it is very plain: for so the Apostle telleth the z ●. Thes. 2. 13. Thessalonians, that God had chosen them to Salvation, through sanctification of the Spirit, and the faith of Truth. Of faith particularly our a john 8. 47. Saviour saith, He that is of God, heareth the Word of God: you therefore do not hear, because you are not of God. So it is in the Acts, b Acts 13. 48. They believed, as many as were ordained unto life. And for this cause faith is said to be c Titus 1. 1. proper to Gods Elect. Concerning Sanctification of life, and the fruits thereof, the place is very evident, Ephes. 2. 10. We are created in Christ to good works, which God hath before prepared, that we should walk in them, Ephes. 1. 4. He hath chosen us to be unblameable and undefiled before him in love. And john 15. 16. I have chosen you, etc. that you might bring forth fruit. Hear is the comfort of the Saints of God, who labour to walk as new Creatures, that they have the same as a most certain Badge and Mark of their Election. Whereto the exhortation of d 2. Pet. 1. 10. Peter tendeth, willing us to make our Election sure by our good works. This use the Apostle teacheth, Rom. 9 24. etc. when having established the Doctrine itself, to the end we should not seek the testimony of it in the secret counsel of God, but by the calling which is set forth and made manifest in the Church, he layeth before us the example of the jews and Gentiles, not of every one, but of so many as by faith apprehended the outward calling, and thereby made it effectual to themselves: That he might make known the riches of his glory upon the Vessels of his Mercy, which he hath before prepared unto Glory, even us (saith he) whom he hath called, not of the jews only, but also of the Gentiles. And who those Called once be of the jews and Gentiles, he telleth us, Verse 30. As many as have attained to the righteousness of Faith. So in the tenth Chapter, by an excellent gradation he teacheth how and which way we climb up to the consideration of this wonderful hidden mystery, showing that true invocation and calling upon God's Name (or a sound and sincere profession of the truth, whereof he had spoken, Verse 9, 10.) is a testimonine of true Faith; true Faith, of a true and sound Calling by the Ministry of the Word, and that, an undoubted argument of our Election to be saved: Whosoever e Rom. 10. 13, 14, 15. shall call upon the Name of the Lord, shall be saved: but how shall they call upon him, of whom they have not heard? and how shall they hear, without a Preacher? This is the means, whereby we may most surely and infallibly persuade our souls, that we are of the number of God's Elect, and those that undoubtedly shall be saved; for which we shall not need to sly to Visions and Revelations, God himself in his Word hath tracked the path for us. Otherwise, our Saviour f Luke 10. 20. would never will us to rejoice, that our names are written in Heaven, unless we had certain rules to be assured of it. Again, that God hath appointed to destitute the Reprobate of his Grace, and leaving them in their sins, to bring them to perdition, is evident by g 1. Pet. 2. 3. PETER, that those which stumble at the Word, and are disobedient, were ordained thereunto. And Acts 27. 28. it is said, HEROD and PILATE, with the Nations, and people of Israel, came together to do whatsoever the hand and counsel of God had fore-determined to be done: that is, to condemn jesus. And Luke 2. 34. Christ is set for the fall and rising of many, and for a mark to be gainsaid. For this cause GOD sendeth the Ministry of his Word to some, and from some he doth withhold it. Paul was forbidden by the Holy Ghost to speak the Word of God in Asia, in Bythinia, etc. Contrariwise he was commanded to preach in Macedonia, at Corinth, etc. And h Acts 18. 10. why? Because, saith the Holy Ghost, I have much elect people there. Again, in those that hear; of some, he toucheth their hearts, and openeth their understanding; of other some, he dawbeth and closeth up the eyes, Mat. 11. 25. I give thankes unto thee, O Father, because thou hast hidden these things from the wise, and men of understanding (meaning the Reprobate) and revealed them unto Babes (these are the Elect) Luke 8. 10. To you it is given to know the Mysteries of God: but to other in Parables, that seeing, they should not see, and hearing they should not understand. The Objections against all this that hitherto hath been said, are of no value. God (say some) would have all men saved, 1. Tim. 2. 4. and none to perish, but all to come to Repentance, 2. Pet. 3. 9 And Christ is a Propitiation for the sins of the whole World, 1. john 2. 2. But they understand not that those general speeches are to be restrained to the subject there in hand: for the Apostle showeth in the first of those places, that howsoever that be true, which elsewhere he teacheth, that not many noble, not many mighty ones, not many of account are called to the profession of the Gospel: yet there is no estate so high, or great, nor any estate or sort of men at all, but God hath his among them; for whom we are to pray, that in his good time he would vouchsafe to bring them to the knowledge of the Truth. And so is this particle all in sundry places applied to every sort and kind, and namely, Mat. 4. 23. where our Saviour Christ is said to have healed all diseases, that is, all kind of diseases. That of Peter is plainly meant of the Elect alone. And john showeth, that our Saviour died, not for the Nation of the jews, or those that lived in his time only, but for all the Elect of jews and Gentiles out of every Kindred, Tongue, Nation and People, as it is said, Reuel. 5. 9 and of all ages from the beginning of the World. And so is this place notably expounded, john 11. 51, 52. that jesus was to dye for that Nation, and not for that Nation only, but that he might gather into one the Children of God dispersed. According whereunto you must take the name of World, john 1. 29. The Lamb of God, that taketh away the sin of the World. And john 4. 42. This is of a truth that Christ the Saviour of the World; and in other such like places. As for that dotage, that Christ should dye for all, absolutely and without restriction, it is absurd: for Christ died not for them for whom he vouchsafeth not to pray, nor is a Redeemer, where he is no Intercessor. Now he himself saith, he i john 17. 9 prayeth not, he is no Intercessor for all. Therefore we may conclude, he died not, he is no Redeemer of all. Nay, the very distinction so common in the Schools, between the sufficiency of Christ's death, and the efficiency of it; as though his death, or one drop of his blood (as some are not afraid to speak) were sufficient for the salvation of all, though it effect not, nor work salvation unto all; is too light and carrieth no weight with it, if it be weighed at the Lords Beam: for the sufficiency of Christ's death is not to be measured by our own conceit of it, but by the Ordinance and Decree of GOD. The Messiah was never promised but only to the Church: Therefore he was never destinated but unto them alone. To k Gen. 3. 15. the rest the seed or children of the Devil, as he calleth them, john 8. 44. he is the Seed of the woman, to bruise and tread down their head in perpetual enmity and defiance with them, not a friend to dye and suffer for them, being that wherein he doth so much l Rom. 5. 8. commend his love. Christ, indeed, gave an infinite merit to all his Actions, to the end whereunto he purposed them, and suffered in weight and measure a proportionable punishment for the Redemption of all God's people. But the Scripture speaketh evidently, that m Gal. 2. 21. Christ died not, he suffered nothing in vain, nor more than was of necessity, for the saving of his Church. And when Prayers and Intercession which he offered not for all, are one part of his Priesthood, and consequently of that sufficiency which it was requisite he should perform to God-ward for us, it is manifest that in the Ordinance and Decree of God, his death, without the same, had not been thoroughly sufficient for the saving of the Elect themselves, much less of all the World. And why should we imagine a half sufficiency wrought for them in his death and sufferings, when the other part of his Prayers and Intercession, without which there is no complete nor perfect sufficiency at all, cannot be drawn unto them? No better is the Dream of universal Grace in Christ, offered unto all, and that for the unbelief which God foresaw would be in some, he hath decreed to reject them, which beside the Word of God, common sense and experience doth control; since it is plain, and stands proved before at large, that all men are not called, no, not without an outward call. Sixtly, The end of all is the setting forth of his Glory: to set forth in them the praise of his Mercy. specially in Election, to show the riches of his Mercy; in Reprobation, the severity of his justice, as the Wiseman saith, n Pro. 16. 4. God hath made all for himself, that is, for his Glory sake; even the wicked unto the day of evil. The end therefore of these Decrees is not simply the saving of the one, and the destroying of the other: but a farther and a fare more excellent and precious end, to manifest the Glory of God in them both. His Wisdom, Power, Truth, Lenity, Patience, Long sufferance, Hatred of sin, love of Righteousness and other Virtues, as hath appeared before out of the ninth to the Romans: But especially his Mercy and justice here shine forth, and carry away the praise. His wonderful and severe justice, in punishing transgression, and inflicting wrath, which end the Apostle teacheth, Rom. 9 22. What if God willing to show wrath, & c? The riches of his Mercy and Goodness, in helping out of misery (in, and of, and by, & for himself) poor silly and wretched man, whom otherwise salvation itself had not been able for to save. This end the Apostle there teacheth plainly, That o Rom. 9 23. he might make known the riches of his Glory, upon the vessels of mercy, which he hath before prepared unto glory. And Ephes. 1. 5, 6. He that predestinated us to be his adopted sons, through jesus Christ, to the praise of the glory of his grace: That so no flesh p 1. Cor. 1. 29. might rejoice before him; but every q Phil. 2. 11. tongue might confess, that jesus Christ is the Lord, to the praise of God the Father. To return to the Covenant mediated by Christ. Because This Covenant is called the Covenant of Grace. the same cometh from the only mercy and favour of God in his Son, it is called the Covenant of Grace. Here therefore is another Covenant that God hath made with man, over & beside the Covenant of Works, which he made before: A Covenant of another and a quite differing nature: for First, it is grounded upon the free mercy of God in Christ; otherwise it is in the Covenant of Works, where Christ or the Grace of God in Christ, was no part at all of the Covenant: for there needed then no Mediator, because in the beginning God and man were not at odds. Secondly, the conditions of these two Covenants differ: the Law or Covenant of Works offereth salvation, under condition of perfect obedience: The Gospel or Covenant of Grace, under the condition of faith, that is to say, if we believe in Christ, who hath done it for us. Of both these Covenants, the Covenant of Works, and the Covenant of Grace, jeremy r jer. 31. 31. speaketh in his one and thirtieth Chapter, and Paul to the s Gal. 4. 24. Galatians showeth, how they were shadowed by two women, as by two types, that is to say, by Hagar the bond, and Sara the freewoman: for these women (saith he) are the two Covenants. You may see further touching them both, t Phil. 3 9 That I might be found in him (that is) not having mine own righteousness which is of the Law, but that which is through the faith of Christ, even the righteousness which is of God, through Christ. Phil. 3. u Rom. 9 30, 31, 32. What shall we say then, that the Gentiles which followed not righteousness, have attained unto righteousness, even the righteousness which is of faith? Put Israel, which followed the Law of righteousness, could not attain unto the Law of Righteousness. Wherefore? because they sought it not by faith, but as it were by the works of the Law. Rom. 9 x Rom. 10. 3, ●, 5, 6, 7. For they being ignorant of the righteousness of God, and going about to establish they own righteousness, have not submitted themselves to the righteousness of God: for Christ is the end of the Law for righteousness to every one that believeth: for Moses thus describeth the righteousness which is of the Law, that the man which doth these thinks shall live thereby. But the righteousness which is of faith, speaketh on this wise: Say not in thine heart, Who shall ascend into Heaven? That is to bring Christ from above. Or, Who shall go down into the deep? That is to bring up Christ from the dead. Rom. 10. y Gal. 3. 11, 12. That no man is justified by the Law in the sight of God, it is evident: for the just shall live by faith. Now the Law is not of faith, but the man that doth these things, shall live by them. Gal. 3. And these two being the only means, whereby true happiness may be attained, are so contrary one unto another, that where the one is, the other cannot be: neither can salvation come in part by the one, and in part by the other. Whereupon the Apostle useth to dispute that we are justified by works only, or by faith alone. This is the sum of his whole Argument in the three first Chapters of the Epistle to the Romans: Either we are justified by Works or by Faith. But not by works, neither of the Law of Nature, nor of the moral Law, neither Gentile, which is without the Law written, nor jew which hath it. Therefore by Faith. So he saith, Gala. 3. 17. For if the inheritance be by the Law, then is it not any more by promise, making it impossible and absurd, that both should concur together in the act of justification. That we might be the more in love with the Covenant of Grace, it is gloriously commended and set forth above the other Covenant many ways. First, by the excellency of the matter, as is before declared. Then, by the nature of the thing, being an z Esay 55. 3. and elsewhere. everlasting Covenant safe and sure, that never can be altered, more fixed in his Son, than the Sun and the Moon are fixed in the Heavens. Thirdly, by the solemnity of the Covenant: for First, it is uttered in form of Law, Indenturewise, between him on the one part, and his Church on the other part: a jer. 31. 33. This is the Covenant which I will make with the House of Israel, the speech of jehova. Secondly, it is registered and enrolled in the Records of the Court of Heaven, as a perpetual monument to endure for all eternity. Thirdly, to put us out of all danger and fear of losing it, we have a Duplicate left unto us, Heb. 8. 8. etc. (as Lawyers speak, an Exemplification or a Constat.) Fourthly, b Psal. 79. 4. Heb. 5. 13. he hath bound himself both by word and oath, to make it good, That by c Heb. 5. 21. two immutable things wherein it is impossible that God should lie, we might have strong consolation. Fiftly, Not content with all this (as knowing well our incredulity and hardness of heart) he fetcheth instances and confirmation from d Gen. 15. 5. Psal. 79. 3. Heaven above, and from the Earth beneath, and all the Host of both, from the e jer. 31. 35, 36 Sun, and Moon, and Stars, from the courses of the day and night, from things present, and things f Esay 66. 22. to come, from the g jer. 31. 37. height, and from the Deep, of all which we cannot now stand particularly to discourse. Lastly, it is sealed with the great Seal of the blood of and ratified by the death of him that made it, hath also the name of a Testament. his only Son: A Seal that he never set upon any other Letters Patents: whereupon, ratified by the death of him that made it, it hath also the name of a h Heb. 9 15, 16, 17. Testament. This Covenant or Testament was always one and the same from the beginning, Heresies and Errors. Being always one, and the same in substance, as jesus Christ, the substance thereof, was i Heb. 13. 8. yesterday, and to day the same, and for ever. Wherefore, Reu. 1●. 8. he is said to be the Lamb slain from the foundation of the World. The power of whose death is not to be measured by the time of his suffering; as if it were available only for those that should come after: but all the faithful from the beginning are alike saved by the virtue of it, aswell before as since his coming: for Abraham, saith he, rejoiced to see my day, he saw it and was glad, john 8. 56. Howbeit, according to the difference of the times, it it is nevertheless distinguished, or distinctly to be considered, in the Old and the New Testament: The Old Testament was the Covenant through Christ to come: The New Testament is the Covenant through Christ already come, jesus the Son of Marie. hath a diverse name given unto it: Before the coming of Christ in the flesh, the Covenant being through Christ to come of the Seed of a Virgin: when he was once come, (jesus, the blessed Seed of Mary) judaisme, that acknowledgeth not jesus the Son of Mary, to be the promised Messiah: nor the Messiah to be yet come. the Covenant than was through CHRIST already come. Whereby the former being k Heb 8. 13. abrogated, and done away, this that succeeded was called l jer. 31. 32. 33, 34. the New Testament. In regard whereof, the other hath the name of the Old Testament. But had the Fathers, that lived before his coming, as full a participation of Christ and all his benefits as we have? I, they had the very same in substance: for they drank of the Spiritual Rock, which is Christ, 1. Cor. 10. 4. And to them also were the promises made, Genesis 17. 7. I will be the God of thee and of thy Seed after thee. And Acts 15. 11. By the grace of the Lord jesus Christ they did believe to be saved, in the same manner as we do. Only the dispensation of the times did differ. CHAP. II. Of the Priesthood of Christ. THere be m Psal. 1 10. jer. 33. 17, 18. Zach. 6. 13. Heb. 7. 23. two parts of the Mediation Of the Office of Mediation there be two parts; Priesthood and Kingdom: Priesthood is in the things which he doth to God for those Elect. of Christ, Priesthood and Kingdom; being both together fully complete and perfect for the whole work of our Redemption: for in the one is comprehended all sufficiency of matter for our Regeneration, Righteousness, and the blessedness belonging to it: in the other, all power to effect and work it; the one is in Humility, the other in Glory: one in all things between God and him that should be our Mediator; the other in all things that from God are through him conveyed down unto us. To conclude, the Priesthood of Christ purchaseth our Redemption: his Kingdom doth apply it. The things generally spoken before of his whole Office of Mediation, may here be considered in his Priestly Function, whereunto it pleaseth the Holy Ghost, for our comfort, more specially to apply them, all differing from the Leviticall Priesthood which was under the Law. First, His calling, having two properties; n Heb. 7. 16. one, that it was by the Law of the power of life, whereas the Priests of Levi were appointed by the Law of the fleshly commandment: The other, o Heb. 7. 20, 21, 22. that where they were made Priests without another, he was appointed by his Father by an oath, to show that he is the surety of a better Testament. Secondly, The p Heb. 7. 21, 23. 24, 52. eternity of his Priesthood that q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. cannot pass from one to another, either by succession or descent, as theirs did, but is personal, and everlastingly abideth in himself: Thou art a Priest for ever, after the order of MELCHISEDECH: whereas in the Leviticall Priesthood, both the persons died, and the Priesthood itself changed, being translated to the Tribe of juda: whence our Lord sprang. Thirdly, That this is The Popish Priesthood, whose very institution is, to offer sacrifice for the quick and the dead. r Heb. 7. 28. proper unto Christ, and that there be no Priests now under the Gospel, to offer any propipitiatorie Sacrifice. Indeed, the name of Priest is often used in the New Testament, but given to all Christians alike, for that all of us communicate with the Priesthood of Christ, and are Priests to God, to s 1. Pet 2. 5. Reuel. 1. 6. offer spiritual Sacrifices; First, ourselves, as Paul saith, Ro. 12. 1 in the denial of our own lusts, then, the Sacrifice of Prayer and Thanksgiving, Alms and other Christian The parts are, Oblation and Intercession. Oblation is the offering up of himself for them. It standeth first, in the sanctification of his humane Nature and Righteousness: then, in his sufferings, with the glories that did follow. The sanctification of his humane Nature is, the consecrating of it in all holiness, from the very first moment of his conception, duties, whereof the Apostle speaketh, Heb. 13. 15, etc. In the parts of his Priesthood, we put first, the offering of himself to God his Father for us: I say, for us, because Christ is to be considered, not as one private man, but as a public person, representing all men that are to come to life eternal, as Adam did all his Posterity: for so the Apostle doth compare them, Rom. 5. 14. From the virtue of this Oblation, comes the full matter of our peace with God. In it we are to consider four principal heads, whereunto all may be referred: first, is the sanctification of his humane nature, to be a fit instrument to work our reconciliation unto God: wherein two things are comprehended, First, That the Manhood or humane Nature, by the wonderful work of the Holy Ghost, was sanctified in the Virgin's womb, from all kind of sinfulness, and endued with an habit of most perfect Sanctimony and Holiness, in the very first minute and moment of his conception. In which regard, the t Luke 1. 35. Angel unto Marie calleth him, That holy thing that shall be borne of thee, etc. wherein he differeth from all the sons of Adam, as well as he doth in the manner of his conception. Secondly, It was made a fit instrument for the whole for the work of the Mediation. work of the Mediation, that is to say, not only for his own performance of the Priestly Offices, but both for our incorporating into himself, and for the quickening and giving of Life, and Righteousness, and all good things to those that are incorporate, and that by the power of his Godhead sanctifying the Manhood, as he saith, john 17. 19 For their sake do I sanctify myself. It is not therefore the Godhead only that quickeneth us, but the humanity also, as an instrument or Conduit whereby he doth it. And this is that our Saviour saith, john 5. 26. As the Father hath life in himself. As if he should have said, With God indeed is the fountain of Life, and Grace, and all good things: but that which is locked up and buried in his unaccessible Light, he hath poured upon the Son manifested in the flesh, that from him, as from the Head, it might flow to every member of the Church; yea, hither driveth the whole tenor of his disputation, john 6. 53, 57, 63. concerning the true cause of our eternal Happiness. After he had said, Unless ye eat the flesh of the Son of man, and drink his blood, you have no life in you, he addeth, As I live by the Father, so he that eateth me, he also shall live by me. And anon; It is the Spirit that quickeneth, the flesh profiteth nothing. When he saith himself (meaning his Manhood, which was it only which the jews beheld in Christ) liveth by the Father, that is, the Godhead dwelling in him (which for the jews sake he uttereth under the name of his Father, rather than of himself) he showeth the fountain of his Life, that is, of his quickening power, to be that essential union of the Godhead to his humane Nature, in regard whereof the Father was 〈…〉 lled before, The Living Father. Again, where he 〈◊〉 The flesh profiteth nothing; and yet had said before, 〈◊〉 ye eat the flesh of the Son of man, and drink his blood, ye have no life in you: he distinguisheth two things most manifestly; First, that his humane Nature, whether you consider the essence of his Soul or Body, or any created virtue, or quality inherent, hath not of itself any quickening virtue in it, which is only proper to his Godhead, (then that the same is nevertheless not unprofitable, but a most necessary instrument, which being first itself quickened by the Godhead, whereunto it is personally knit) doth from the Godhead powre life into as many as by faith are united to him, without whose flesh the Spirit never quickeneth, no more than the soul maketh a man to understand, but by the brain. Therefore is the Manhood aptly compared to a Fountain, which sendeth forth most sweet and comfortable streams of water of life unto all his members, and the Deity to the Wellhead, or to a Spring that ministereth continually unto this Fountain. The second head is the performing of thorough Righteousness The Righteousness of Christ, is his performing of the most excellent measure of obedience to the Law of God, that can possibly fall into any Creature: and being the Righteousness of him who is both God and Man, consequently it meriteth a like supreme measure of Blessedness. for us, being in all his Actions supernaturally upholden from all possibility of sinning, and performing the most exact and perfect obedience of the Law, john 8. 29. I do always the things that are pleasing to my Father. Supernatural, I say, because being a true Man, and having all the infirmities of the sons of men, sin only excepted, he was as all other, in his own Nature subject to temptation, and of a mutable disposition to embrace evil, as Adam did, if it had been possible for the Godhead (to the which he was personally united) to have left him. In this part I consider the measure, First, of his Righteousness, and then of the Blessedness which he merited: both of them in the highest & most supreme excellency that can be; more then, I say, not men, but all the Angels of heaven are capable of, being the righteousness of him which is both God and Man: & therefore 〈◊〉 The u 1. Cor. 4. 21. Righteousness of God, which notwithstanding as a quality inherent to the humane Nature of Christ, is to be distinguished from that essential Righteousness of his, that he hath as God, which is the very Godhead. To the third head, are to be referred the sufferings of Suffering (one principal part of that obedience) is Christ, a principal part of his obedience, as he took upon him the Office of Mediator, but in nature and consideration of the Doctrine to be distinguished from the former. And herein especially standeth that offering of himself up to God his Father for us. As the Apostle The abomination of the Popish Mass, wherein the Priest offereth up Christ every day unto his Father. testifieth, Hebrews 9 14. How much more shall the blood of CHRIST, who by his everlasting Spirit hath offered up himself to God, & c? In this part of his Oblation, the sufferings which he did endure, observe, First, That Christ himself performeth all the parts, his taking upon him and his whole person hath a stroke in it: for both he is the Sacrifice, or thing itself offered, the Priest, or the Offerer, and the Altar, or that which sanctifieth the offering: whereupon in his whole person as GOD and Man, he is said to be our Priest, Heb. 5. 6. First, As Man, he is the Sacrifice, his whole humanity suffering (both Soul and Body) which was the Tabernacle of his Deity, wherein he performed this Sacrifice; whereupon the Apostle calleth him, The x Heb. 8. 2. Minister of that true Tabernacle, which the Lord pight, and not man: and, that y Heb. 9 11. Christ being come an High Priest, by a better and more perfect Tabernacle, not made with hands, that is, not of this building, which the earthly Tabernacle was of, but even by his own blood entered into the holy Place. Wherefore the Scripture attributeth the remission of our sins by this oblation, sometimes to his whole person, sometimes by a Synecdoche of the part for the whole, to his Body, flesh or blood, and sometimes to his Soul, Who z 1. Tim. 2. 6. gave himself a ransom for all, who a Titus 2. 19 gave himself for us, that he might redeem us, by b Heb. 10. 10. the which we are sanctified even by the offering of the Body of jesus Christ once made: c 1. Pet. 2. 14. he bore our sins in his Body, on the Tree; he d Col. 1. 22. reconciled us in the Body of his flesh: through his Death he e Col. 1 20. reconciled us, making Peace, by the blood of his Cross; he f Esay 53. 10. made his Soul sin, or a Sacrifice for sin. The g Mat. 20. 28. Son of man came to give his Soul a ransom for many. Else must our souls have perished. This Mark 10. 45. was both prefigured in the Law by the blood, which is the soul of the brute creature, and otherwise by the Holocaust, or whole burnt Offering, and is signified in the Sacrament of the Gospel: for the Ceremony of breaking bread, used in the Lord's Supper, cannot be so properly referred to his Body, which had not a bone broken, as to his Soul, most specially h Esay 53. 5. bruised and broken in pieces with heaviness and sorrow. Secondly, As God, he is the i Heb. 13. 13 Altar, or the Sanctifier We have an Altar, etc. of his Manhood, which he offereth, by giving it power to overcome: for that is the property of the Altar, to k Mat. 23. 17. sanctify the gift. God, saith PAUL, Acts 20. 28. hath by his own blood redeemed the Church. As if he should have said, It was indeed the Man Christ jesus, that shed his blood: but of small effect had that been, unless he had been God, whereby his blood obtained strength and power, to sanctify those that are his. And in the Epistle to the l Heb. 9 14. Hebrews, How much more shall the blood of Christ, which by the everlasting Spirit offered himself unblameable unto God, purge your conscience from dead works, to serve the Living God? Laying the whole virtue and efficacy of Christ's death upon the eternal Spirit, that is, the fullness of the Godhead which dwelleth in him: So that in a sort God himself, who is not subject unto suffering, did suffer, when he suffered that was both God and Man. Whereupon the Apostle saith, that even in respect of his Godhead he emptied himself, etc. Philip. 2. 7. The difference of this part of Christ's Priesthood, from that of Aaron, stood in these points: First, He himself was offered here, there other Oblations and Sacrifices. Secondly, They offered many times, himself being here the Sacrifice, could be but once offered: whereof the Apostle hath many notable speeches in the Epistle to the Hebrews, By m Heb. 10. 10. the which will we are sanctified, even by the Oblation of the Body of jesus Christ once made: but he having offered one Sacrifice for sins, setteth for ever at the right hand of God: for by one Oblation he hath consecrated for ever those that are sanctified. And in the ninth Chapter, Christ n Heb. 9 26. being once offered in the end of the World to bear the sins of many, etc. Thirdly, He o Heb. 7. 27. did it for us and our good only; for, for himself he needed not. The Priests of Aaron offered; first, for themselves, and then for the people. In the second place are to be observed the things he of our sins, suffered and took upon him, to wit, First, our very sins all laid upon Christ, as our Pledge and Surety: otherwise we must needs have remained in them: whereupon he is called, p Heb. 7. 22. The Surety of the New Testament. And hereof it is, that the Apostle saith, q 2. Cor. 5. 27. Him that knew no sin, he made to be sin for us, in regard of our sins cast upon him, and imputed to him. Secondly, taking our sins, he took withal the and the whole curse guilt, and the whole Curse, and punishment due unto them. By reason of the guilt there befell him fear and horror from the sense of his Father's wrath, Heb. 5. 7. Sorrow, trouble of mind, astonishment, heaviness unto death, Math. 26. 38. Which specially appearing towards the end of his days, when he was to enter into the lists, and to fight the great combat, hand to hand with his angry Father, did withal stretch itself in some measure to the rest of the parts of his life. Of the r Esay 53. 5. other we read, The chastisement of our peace did lie upon him. For this cause he is said s Math. 20. 28. Mark. 10. 45. to have given his soul a Ransom for many, and to be a t 1 Tim. 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ransom equivalent for all. Therefore he is called u 1. john 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the Propitiation for our sins, & is said to be x Rom. 3. 25. set up of God for a Propitiatory, by allusion as it seemeth to the cover which was upon the Ark of the Covenant, called the y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propitiatory covering: a type of the Propitiation wrought by Christ, and manifested in and through him, when he broke down the veil of Ceremonies that stood between God and us. To this E●●hu z job 33. 23. doth allude, when he bringeth in the Minister of God praying for the deliverance of the afflicted person, because God hath elsewhere found an expiatory Propitiation, which is Christ his Son. For this cause we are said to be a Rom. 3. 25. redeemed by him, and that b Heb. ●. 3. by himself he hath made the purgation of our sins. And hereupon c Daniel 9 14. Daniel useth the Phrase of purging sins, in stead of the pardoning and taking them away by Christ's purgation and the price which he should pay. But shall we then make Christ the Beloved and Blessed one of his Father, to be accursed? Verily, the Apostle, as he called him Sin before, so in the same sense feareth not to say, that he was made a Curse * Gal. 3. 13. for us, by imputation of the curse due to our sins. The curse that our sin deserveth, being of two both that of this life, Kinds, both that of this life, and the fullness of it due unto us after death, Christ endured both. Touching those of this life generally, the Apostle to the Hebrews faith, d Heb. 4. 15. & 2. 14. He was tempted, and had experience of our infirmities in all things like to us, without sin. But to number them in order answerable to our own, they are these that follow. First, Satan himself molested him with his temptations: to whose halings and pulling, carrying and recarrying, he subjected his sacred Body (if we follow the literal sense, and understand the Evangelists words properly:) and his holy and innocent Soul to his temptations, Math. 4. 5, 8. Then the Devil took him into the holy City, and set him upon a pinnacle of the holy Temple. Again, the Devil took him into an exceeding high mountain, and shown him, etc. Secondly, the creatures were his enemies, and armed to do him hurt; e Mark 4. 36, 37, 3●. the winds, the storms, and the waves of the Sea did rise up against him. Thirdly, he took upon him the infirmities of our nature; f Matth. 4. 2. Hunger, g john 4. 6. weariness, weakness, sickness, etc. Esay 53. 3, 4. and Math. 8. 17. He hath endured our diseases, and horn our sorrows. Fourthly, Baseness, contempt, abjection, humbling himself, who was Lord of Heaven and Earth, and in the form of God, and equal with his Father, not only to come down into the lower parts of the earth, but emptying himself, to become of none account, and to take the form of a servant, that is, of a poor contemned person, that the people and Rulers did abhor him; whereupon worthily doth the Prophet call him, h Esay 49. 67. Him whom every one despiseth, whom the Nation esteemeth as abominable, a servant to the Rulers, etc. And again, i Isai. 53. 2, 3, 4. There is in him no beauty, nor comeliness, and when we look upon him, there is no show why we should desire him; A contemptible person, and an Abject among men, a man of grief, and acquainted with infirmity, contemned so, as we do not esteem him. Fiftly, Infinite calamities; as Smitings, Lying in wait, Spittings, Scourge, Poverty, all kind of wrongs, Contumelies, Slanders, Reproaches, Blasphemies, Scoffing. Esay 50. 6. My back I expose to the Smiters, and my checks to the Nippers; my face I hide not from contumely & from spittle: As in the holy Story it is recorded, they pitifully scourged him, crowned him with Thorns, scoffed and spit at him. Particularly of Poverty we read, 2. Cor. 8. 9 He became poor for our sakes: Insomuch that as he k Mat. 8. 20. professeth of himself, He had not where to lay his head. Sixtly, Bodily death, and that a reproachful one; to be hanged, Phil. 2. 8. He humbled himself unto Death, even the Death of the Cross. All which were properly in him the l Esay 53. 34. Mat. 8. 17. punishment of our sins. Touching the full cursedness due unto us after death, and the fullness of it due unto them after death. which we affirm that he endured, the meaning is not, that he felt the very estate and condition of the damned, but the whole and full severe wrath of God due to sin, equal to the very Hellish torments in vehemency of pains and sharpness: which may appear; First, because he suffered the very sorrows and pains for sin which else we should have borne, as the Prophet saith, m Esay 53. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He bore our iniquities, and our very sorrows he sustained, neither could he otherwise have been the n 2. ●●m. 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. price of our Redemption, nor our o Heb. 7. 22. Surety, if he had not paid the very sum. Secondly, The sorrow and trouble of his mind, before he came to handie-gripes, whereof he himself saith, p john 12, 27. Now is my soul troubled. And what shall I say? Father, save me from this hour, but therefore came I unto this hour: my q Mat. 26. 38. soul is every way compassed with sorrows to death: his fear & fright because of this bitter Cup being so terrible, that r Mar. 14. 33, 34. Angels were fain to be sent down to strengthen and encourage him, that his body, as yet without all harm, s Luke 22. 44. trickled down with clots of blood, in stead of sweat, which was never heard of in any man beside, show that it was more than bodily pains, even the whole Cup of God's wrath which he so t Heb. 5. 7. feared, in fearing felt, and feeling, was delivered from. Else he had not been so strong as ten thousand Saints and Martyrs, that fight but by his strength. Thirdly, It appeareth by the main battle fought three whole hours upon the Cross, all which time, tugging in the fearful dark, with him that hath the power of darkness, to hide from the eyes of the World the fire of his Father's wrath, which in that hot skirmish burnt up every part; and to give to the Enemy full scope and advantage, he cried out at the last in the extremity of his anguish, but yet as one that had now overcome the uttermost of the brunt: My u Mat. 24. 45, ●6. God, my God, why hast thou (all this while) forsaken me? Fourthly, The Apostle expressly saith, that x Gal. 3. 13. Christ was made a curse for us. And it cannot be, that he meaneth that curse, but of a shameful and ignominious death only: for he speaketh of the curse due to every one that continueth not in all things that are written in the Book of the Law to do them: from which, Christ redeemed us, himself being made that curse for us. Neither doth the reason which the Apostle rendereth, As it is written, Cursed is every one that hangeth upon the Tree, prove that our Saviour Christ was no otherwise accursed, then as every other Male factor is, or as the Thief upon the Cross, whose soul notwithstanding went to Paradise: but his reason serveth for the contrary, to prove that this kind of death was by way of Type and Ceremony accursed in the Law, prefiguring the curse that was to light upon our Saviour Christ, in whom all the Ceremonies of the Law had their accomplishment and perfection. But how (will you say) could this fear in Christ be without sin? Because it grew not from weakness of faith, much less from desperation: for even when he cried out in the anguish of his soul, Why hast thou forsaken me? yet he ceaseth not to call him his God, of whom he complaineth himself to be forsaken; but it grew out of a mere humiliation: for howsoever, as touching his Divine Nature, he were equal with GOD the Father, yet he found in his humanity, wherein he was to pay our ransom; an exceeding unability to satisfy God's justice, unless he might be pleased favourably to accept the Sacrifice of his Body, not as the Sacrifice of a man, but as the Sacrifice of his only begotten Son; and what was wanting in the weakness of his humane Nature, to account sufficiently made up in the worthiness of his Godhead. Besides, he feared not an utter desertion or forsaking, which to fear were desperation, but lest his humane Nature should for a time be left alone without any comfortable assistance of the Godhead, fearing in that distressful agony of his, and the very confusion of the powers of his nature, how long it might hold him, and how infinitely more it might increase upon him, seeing that he was not yet come to the greatest of his Passion, from whence by a mere natural desire abhorring pain, which may well be without sin, he would have gladly been released: And therefore praying it might pass from him, yet presently submitteth himself unto it, Mat. 26. 39 O my Father, if it be possible, let this Cup pass from me: Nevertheless, not as I will, but as thou wilt. And again, Verse 42. O my Father, if this Cup cannot pass away from me, but that I must drink of it, thy will be done. y Mar. 14. 36. MARK hath it thus: Father, all things are possible to thee; take away this Cup from me: Nevertheless not as I will, but as thou wilt, The third thing to be observed in his sufferings, is, All which he fully satisfied, that by the power of his Godhead he did endure and went thorough with them, and did not take the foil: for as a huge stone falling upon a piece of brittle glass, grindeth it all to powder: but if it light upon a thing as huge as itself, it is not able for to wag it: so the infinite power of his Godhead, strengthened the humane Nature of Christ to endure the brunt of the infinite wrath and displeasure of his Father in such sort, as it did not overwhelm him, but that in the midst of all his sufferings, he did in a manner conquer and overcome, laying in his humility the beginning (as it were) and foundation of his Glory, and of his Kingdom, in his low estate. Whereof it followeth: First, that in the midst of his most bitter sufferings, he was freed from hatred of God, final desperation, and such like, which are not of the substance of the punishment, but lamentable and fearful effects in those that are overcome of it. Secondly, That he was not, nor could not be crushed with the weight of it, into Hell, the place of the damned. Thirdly, That making satisfaction, he did not lie for ever under it. But how then did he pay the ransom of our sins which is Hell fire, the second Death, everlasting condemnation, if he neither were in Hell to suffer there, and came so quickly out of his suffering here? These things, as hath been showed, are no part of the punishment, but effects, and things annexed to it, when the punishment itself is not able to be endured, and hath no place where that is borne and satisfied. And yet it is more, that Christ the only begotten Son of God, yea, God himself, should for a small while thus bear the Curse of the Law, then if the whole World had suffered eternal punishment in Hell fire. The fourth thing is, how and which way he satisfied our cursedness here, in the whole course of his life. all this, and when. First, Our cursedness here, he satisfied in the whole course of his life, as z Mat. 8. 16, 17 the Evangelist out of the Prophet noteth, He healed all that were sick, that it might be fulfilled which was spoken by Esay the Prophet, saying, He took our infirmities, and bore our sickness. Secondly, the infinite wrath of God his Father, he our full cursedness, upon the Cross, satisfied upon the Cross; for thither doth the Scripture ever call us, a 1. Pet 2. 24. Who bore our sins upon the Wood, that b Ephes. 2. 16. he might reconcile both in one body unto GOD, through the Cross, killing enmity through it; c Coloss. 2. 14. blotting out the hand-writing of ordinances that was against us, which was secretly contrary to us, he took it away, nailing it to the Cross. Thirdly, Death in the grave, where being solemnly and death, by dying: under the power whereof he lay three days in the grave. buried, to assure us, his death was a true death, and not counterfeit, nor feigned, he lay three days under the ignominious dominion of it. The fift and last thing is the end, which is also the use and fruit of his sufferings: Forgiveness of sins, Mortification or Abolishing of our sinful lusts, and the Freeing of us from death and condemnation, as shall appear hereafter. To come unto the last of those four heads: our Saviour's The glories of Christ that followed his sufferings humbling of himself, so fare, as to be obedient unto death, the death of the Cross, it pleased God to crown with an infinite weight of bliss, as the Apostle teacheth, Phil. 2. 9 Agreeable whereunto is that of the Prophet d Esay 53. 10. Esay, Seeing he giveth himself an Oblation for sin, he shall see a seed, and prolong his days. And Reuel. 5. 12, 13. It is the voice of infinite thousands of holy Angels applauded by all the creatures in heaven, and upon the earth, and by the four living creatures and the four and twenty Elders, Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and praise. In which two, e 1. Pet. 1. 11. Psal. 22. the sufferings of Christ, & the glories that did follow, the whole substance of the Gospel standeth, as he himself teacheth his Disciples, Luk. 24. 26. Must not Christ have suffered these things, and so enter into his glory? But had he no glory at all, before he had finished his sufferings? Indeed during the time of his humiliation, which was all his life long, whilst he bore the infirmity of our natures, and the punishment due to the same, the great happiness belonging to him, was smothered in some sort, that it did not so appear, neither was the time for the full manifesting thereof yet come: Howbeit, even than he did not obscurely make overture of it many ways: For first, in that weakness of his flesh, he gave so lively tokens of his glory, that the f 1. Tim. 3. 16. Apostle feareth not to say even then, When he was manifested in the flesh, he was justified in the Spirit. And g Acts 2. 22. PETER calleth him a man approved of God, by the excellent Deeds, and miracles, and signs which God had done by him. Which, as h john 2. 11. john noteth, were to manifest his glory. In regard whereof he saith, i john 1. 14 We saw his glory, as the glory of the only begotten Son of God. But yet sometimes more gloriously then at other, he was pleased in an extraordinary manner to reveal it, as in his Transfiguring upon the Mount, when k Matth. 17. 2. his face shined as the Sun, and his garments were made white as the light: In his l john 2. 15. whipping of the Buyers and Sellers out of the Temple: In his m john 18. 6. causing of them that came to apprehend him, only by the power of his Word, to fall unto the ground, etc. yea, in the very midst of all his sufferings, and even upon the Cross itself, how did his glory shine? taking upon him to n Luk. 23. 42, 43. dispose of Paradise, the kingdom of heaven, at his pleasure, and making heaven and earth, the living, and the dead, to work together for the celebrating of his greatness. When the Sun ashamed of their doings o Matth. 27. 45 pulled in his beams, and refused to give them Light; when at p Matth. 27. 50, 51, 52. his voice and the noise of his roaring, the Earth trembled and shaken, the Vale of the Temple rend a sunder from the top unto the bottom; Rocks flew in pieces, the Graves were opened, and the Bodies of many dead Saints did arise; when he wrung out of the q Matth 27. 54 Centurion's mouth a confession of his person, and made the r john 19 19, 20, 21, 22. hands of Pilate imbrued with his blood, to be the instruments of the publishing of his Office, and to lift up the Standard of his praise to all people, Latins, Greeks', and Hebrews, that not without just cause, doth the s Coloss 2. 15. Apostle say, that He spoiled Principalities and Powers, and led them in open show, triumphing upon the Cross. So as the shameful and ignominious Cross was, contrary to its nature, so altered and changed by Christ's Divine Power, that it served now for a Trophy, and Monument of his Victory, being as a Chariot, wherein he road more glorious, than any Emperor or Potentate of the World, in the midst of his greatest Triumph, and had all the enemies of our Salvation, Satan, Sin, Hell, and Condemnation led after him, chained and fast bound with all their weapons pulled from them, as men taken captives. But this Glory of his afterwards shined forth most were in soul or body apart, or jointly in them both: In soul, he went to Heaven presently after death. clearly in four steps or degrees. In the first place may be reckoned (though it were not conspicuous to the World) that he went in soul unto Heaven after death. So he t Luke 23. 43. saith to the Thief, This day thou shalt be with me in Paradise. And after, being ready to give up the ghost, u Verse 46. Father, into thy hands I commit my Spirit. Which to be meant of his present going to God his Father, is manifest by other places, where the like phrase is used, as Acts 7. 59 in the Prayer of STEPHEN, Lord, receive my spirit. The second step is his Resurrection, when in the His body he raised from the dead, Chambers of death he conquered death itself, and being a Morsel that the grave was not able for to swallow, arose from the dead, and made thereby a perfect conquest of all his foes, and full demonstration of his Glory, as the Apostle saith, x Rom. 1. 4. He was mightily declared to be the Son of God, as touching the spirit of Sanctification, by rising from the dead. In his Resurrection I note these six things: First, The cause of his Resurrection, which was by his own Divine Power. Secondly, The manner of his rising mightily and powerfully, not bound hand and foot as Lazarus came forth; but like Samson, he y Acts 2. 24. broke the bands of death and of the grave in sunder. Thirdly, What body he rose withal; a Body freed glorious, from all infirmity, hunger, thirst, weariness, etc. and endued with immortality, strength, nimbleness, agility, Behold my hands and my feet. It is even ● touch me and see me. A Spirit hath not flesh and bones as ye see me to have. Acts 2. 32. Acts 3. 13, 15. able to move upwards, aswell as to go downwards, glorious and shining: and therefore called z Phil. 3. 21. A body glorious. Howsoever it ubiquists, that teach, Christ's body since his Resurrection, to be Omnipotent everywhere. remain a a Luke 24 39 body still to be handled, touched, felt, having length, breadth, etc. with all other essential properties belonging to a Body, and locally comprehended in one certain place. Fourthly, The time when he rose; which was the the third day at the dawning of the day. b Mat. 16. 21. Luke 24. 7. 11. Acts 10 40. 1. Cor. 15. 4. third Day early in the morning. Fiftly, The fruit and benefit in all those good and excellent things; which are to be remembered, when we speak of the Kingdom of Heaven. The third step is, his most blessed and glorious Ascension: whereby, in stead of the lower part of the In his whole person, soul and body, he ascends into Heaven, Earth, whither for his great love unto us, he did willingly come down, God hath taken him up, and set him above the highest Heavens, as the Apostle noteth, Ephes. 4. 10, 11. Now this that he ascended, what is it, but that he first descended into the lower parts of the Earth? He that descended, is the selfsame that ascended fare above all the Heavens, etc. Of this is the Story recorded, Mark 16. 19 Luke 24. 51. and more fully, Acts 1. 29. that whilst they looked, he was lifted up: or, as the Angel calleth it, Acts 1. 11. taken up from them into Heaven, that is, his humane nature, by the power and virtue of his Godhead, was truly and locally translated from the Earth, into the highest Heavens of the Blessed, where it is to remain in all glory and excellency, till the latter Day, as the Angel telleth his Apostles, Acts 1. 11. This jesus, that is taken up from you into Heaven, shall so come, as you have seen him going into Heaven. And Peter more plainly, Acts 3. 21. Whom Heaven must contain, till the times of the restoring of all things. For where our Saviour saith, Mat. 28. 20. I am with you always to the end of the World: and a c Mat. 26. 11. little before had said, Me you shall not have always among you; it appeareth, that the manner of his presence is to be distinguished: for he is present indeed always with his Church, but by the power and comfort of his Spirit, whereby he doth communicate himself, and all he hath, unto us, not in any corporal or bodily presence. The time that he thus ascended both in Soul and the fortieth day after his Resurrection. Body, was forty d Acts 1. 3. days after his Resurrection, during all which time he was conversant with his Disciples, teaching and instructing them aswell in all points of Christian doctrine, as in those that belong to the Policy and Government of his Church: whereupon the e Heb. 3. 2, 3, 4, 5, 6. Apostle saith, He was faithful in all the House of God, after a more excellent sort than Moses was. The fruit of Christ's Ascension into Heaven, is our coming thither, as shall appear more at large hereafter. And this entry into Heaven to purchase full Redemption for us, belonged to his Priestly Function, whereof the High Priests entering into the Holy of holies once a year, was a type or figure, Heb. 8. 7, 12. The fourth and last step, is his f john 7. 39 Acts 3. 13. Glorification, or the and there sitteth at the right hand of God: that is to say, enjoyeth all Sovereignty, Power and Glory. enriching of him after he was ascended, with an unspeakable and incomprehensible (though not an infinite measure) of all Happiness, joy, Wisdom, Knowledge, Excellency, more than all men and Angels have: whereof the g Psal. 45. 8. & Heb. 1. 9 Psalmist speaketh, God, even thy God hath anointed thee with the Oil of gladness above thy fellows. Therefore this is called also his h Acts 2. 33. Exaltation or i Phil. 2. 9 Superexaltation: having, in stead of shame and contempt, (which for our sakes he did willingly undergo, becoming subject unto death, the most ignominious death of the Cross) all and all manner of excellency, both Kingdom, Power, and Glory bestowed upon him; and this is that which figuratively is meant by his sitting or standing at the right hand of God his Father, Heb. 1. 3. Having by himself purged our sins, he sitteth at the right hand of Majesty in the highest places. Mark 16. 19 The Lord, after he had spoken these things, was taken up into Heaven, and sitteth at the right hand of God. Acts 7. 55. He being full of the Holy Ghost, looked steadfastly up to Heaven, and saw the Glory of God, and jesus standing at the right hand of God. A phrase or form of speech taken from earthly Princes, who are said to set them at their right hand, whom they are pleased to k Mat. 20. advance into the principal place of Honour, and Administration of their Kingdom. First, touching his Government and Dominion, both the Apostles so expound this Phrase, when that which l Psal. 110. 1. David saith, JEHOVAH said unto my Lord, Sat thou at my right hand, till I make thine enemies thy footstool. The one m 1. Cor. 15. 25 rendereth thus, He shall reign, till he have put all his enemies under his feet. The n Acts 2. 36. other inferreth upon it: Let all the house of Israel therefore know for a certain, that Him God hath made both Lord and Christ. For power and dominion both, that serveth, Ephes. 1. 10, 20, 21. According to his mighty power which he wrought in Christ, when he raised him from the dead, and set him at his right hand in the heavenly Places, far above all Principality, and Power, and Might, and Dominion, and every name that is named, not in this World only, but also in that that is to come, and hath made all things subject under his feet. Of his Glory the same is manifest, in that this very setting at the right hand of God is o Acts 3. 13. called his Glorification; and the p Acts 7. 55. Story of Stephen coupleth them together: He saw the Glory of God, and jesus standing at the right hand of God. The fruit of his setting at the right hand of God is very great, and in a manner all in all, both for his Intercession and Kingdom, as we shall have occasion to note hereafter. All that hitherto hath been said, concerneth our Saviour's Hitherto of Oblation: Intercession is offering of himself: we come now to the other part of his Priesthood, standing in his Intercession. A thing most necessary to be added to the rest: for in vain were all his Offerings and Oblation, if by his Prayers and Supplications to his Father, and the continual presenting of his Merits he did not purchase Grace, that the same should be made effectual for us. Wherefore this, as one step higher, is added to the former, Rom. 8. 34 Who shall condemn? It is Christ that died, nay rather, which is risen, who also is at the right hand of God, who also maketh Intercession for us. In his Intercession I observe, First, that it is the proper Office and Honour of Christ, by whom only we come unto God, Heb. 7. 25. Secondly, That it is the requesting and entreaty of the continual presenting of his Merits to God his Father, the continual presenting of himself, and the Merits of his Death and Passion, whereupon he is called our q 1. john 2. 1. Advocate, or Spokesman, and is said to r Heb. 9 24. appear on our behalf before the face of God, and to make If any man sin, we have an Advocate with the Father, even jesus Christ that righteous one. s Rom. 8. 34. Heb. 7. 25. his Father, Intercession for us. The word appearing, being a word taken from the Courts and Seats of justice, as we use to say, when the Plaintiff or Defendant is called: Who is here to appear for him? Christ therefore is, as it were, our attorney, to appear for us before his Father, I make mention of the Father only, because the Father is the first of the three Persons in order, who being appeased, the Son and Holy Ghost are also pleased; they all being one, as in essence and nature, so in will and agreement. Thirdly, When and how he performed this Intercession, namely, whilst he was upon Earth, in so many, so sweet, so heavenly and so fervent Prayers, as he poured forth from time to time for the Salvation of his Elect, especially that most solemn and sacred one above the rest, john 17. wherein being anon to be offered, he did consecrate both himself, the only and eternal Sacrifice, and us in and through him, unto his Father: by the power and force of which his Prayer, the Church of God hath ever stood, and shall stand unto the end: And what he did then upon the Earth, the same he doth, though not in the same manner, now in Heaven, not with knees bowed, and hands stretched out, but yet in such sort as is fit for him to give, and fit for his Father to receive. Fourthly, That he maketh Intercession for all the Elect, on the behalf of those Elect. and for them alone; (not for the Reprobate and Worldlings, john 17. 9 I pray not for the World, but for those whom thou hast given me. Fiftly, For what things this Intercession is made. Not for some one or few benefits, but that we may be partakers of all the good things that he hath wrought; Faith or Vocation, Union with himself, that is to say, Regeration, Righteousness and Sanctification through him, Constancy and Perseverance in the estate of Grace, and finally Eternal Happiness: for all these parts are particularly set down, john 17. as namely, Verse 20. 21. I pray for all that are to believe in me by their Ministry, that all may be one, as th●●, Father, in me, and I●n thee: So, that they also may be one with us▪ that the World may believe that thou hast sent me. Verse 17. Sanctify them by thy Truth. Verse 11 Holy 〈…〉 o, keep them in thy Name. Verse 15. I pray not that thou 〈…〉 them out of the World, but that thou keep them from th' 〈…〉 one. Verse 13. That they may have my joy fulfilled to them. Verse 24. Righteous Father, whom thou hast given unto me, I desire that where I am, there they also may be, that they may behold my Glory which thou hast given me. And Verse 26. That the love wherewith thou hast loved me, may be upon them. So he doth express the Intercession he made for Peter, to be, That his faith should not fail, Luke 22. 32. Intercession therefore of our Saviour Christ, is, as it were, a continual plaster for the curing of the manifold slips, frailties, and sins, whereunto the faithful, through infirmity, do continually fall, that so by a special and continual application of his Merit, our persons may remain just, and our works acceptable to God, 1. john 2. 1. If any man sin, we have an Advocate, etc. Sixtly, That as in his humanity he desireth all these things for our Salvation, and the applying of his Merits and death unto us: so by the power of his De●●e he doth indeed apply them: whereunto his being in t Heb. ●. ●4. Heaven, and in the sight of God, his u Rom. ●. 34. sitting at the right hand of his Father, and his x Heb. 7. 25. everliving do much 〈…〉 le, making that Intercession of his, as in itself more glorious, so for us more gracious and acceptable, and able perfectly to save them that come to God by him. Seventhly, That y Rom. 8. 26. making Intercession for us, he teacheth us also by his Spirit to make Intercession to God, with Prayers, sighs and groans that cannot be expressed. CHAP. III. Of Christ's Government of the World in general. AFter the Priesthood of Christ, next followeth Such is the Priesthood of Christ: his Kingdom followeth. his Kingdom, which is everywhere spoken of in the Scriptures, and most honourable and glorious promises made unto it, Esay 9 7. A Child shall be borne unto us, and a Son given to us, upon whose shoulder the Dominion shall lie. Esay 32. 1. Behold, a King shall reign in Righteousness. And jerem. 23. 5. A King shall reign and prosper. Generally, in his Kingdom, I observe three things: Kingdom, First, A calling of Christ by God his Father to it: for as he intruded not himself into the Office of a Priest, but expected the calling of his Father: so he took not upon him to reign, before he had a Kingdom given him. Therefore, Psalm 2. 6. God is brought in saying, I have appointed my King over Zion my holy Hill. And Dan. 2. 44. it is said, In those days shall the God of Heaven raise up a Kingdom. So, Luke 1. 32. the Angel telleth MARIE, The Lord shall give unto him the Throne of his Father DAVID. And PETER z Acts 2. 36. Him hath God made both Lord and Christ. Secondly, The investing of him into the Princely Honour and Administration of his Kingdom, whereof he had full seizin, and was put into the actual and real possession of it, when he ascended into Heaven, which a man may call his going up unto his Coronation. Daniel a Dan. 7. 13, 14 in his seventh Chapter hath a notable description of it, seeing in a Vision, Christ, God and Man, coming out of Heaven into the lower parts of the Earth, to work the mystery of our Redemption; and, that done, ascending into Heaven to the Ancient of days (God his Father) to present himself before him. And to him, saith he, was given Dominion, Glory, and a Kingdom. Thirdly, The fruit and end of all this, the same whereunto is in the things which he doth from God for those Elect: the whole work of his Mediation tendeth, which is our b Ephes. ●. 16. Peace and Reconciliation with God, in and through him: Therefore he is called The c Esay 9 6. Prince of Peace, d Heb. 7. 2. The King of Righteousness, and The King of Peace, figured by MELCHISEDECH King of Shalem. And hereupon the e Rom. 14. 17. Apostle saith, that the Kingdom of God is Righteousness, Peace, and loy in the Holy Ghost. More specially to treat of this his Kingdom; It parteth The kingdom of Christ hath two parts. itself into three main Arms or Branches, rising by so many steps or stairs; one is his Government of the World in general, taking things in such sort as the Fall did leave them, without vouchsafing any further favour. And this may be called the footstool of his Kingdom. Another standeth in the bestowing of his Word, and the fruits thereof, matters of special grace, though such as fall upon the Reprobate: and this may be called the Sceptre of his Kingdom. The third, Is the giving of his Spirit; whereby, of carnal, he maketh us spiritual and heavenly Creatures: and this may be called the Seat and Throne, or rather the Life and Power of his Kingdom: as these three parts are so distinguished, and in the same order, Psal. 93. The first words of which Psalm in a holy triumph, and reioycing-wise express the general argument, that jehovah, which is Christ our Lord, reigneth, and not reigneth only, but hath his Reign accompanied with two Noble Adjuncts; Glory and Power. Then he cometh to distinguish the parts; First, his Government of the World, considered in two degrees: One, the stay and sustentation of all things, the same which the f Heb. 1. 3 Apostle so highly magnifieth to the Hebrews: for whereas Adam's sin had turned upside down the whole frame of Nature, and, according to the curse, What day thou eatest of the forbidden fruit, thou shalt certainly dye, had brought man and all the Creatures, for man's sake, to utter ruin and desolation, Christ the Mediator steppeth forth, and there beginneth his Kingdom, in holding up the World, which otherwise had instantly come to nothing. This you have in the latter end of the first Verse: The inhabited World is settled, it shall not be removed. And that so wonderful a thing as this, a work of such admiration, might have a reason suitable, to make it not seem strange, the Prophet telleth us, that He, which upon Adam's fall began his Mediation, had a Being long before, and together with his Father and Holy Spirit wielded a greater Sceptre, being the Lord and Creator of Adam's self, and of the whole World beside, and the great King, out of whose Throne proceed those everlasting counsels, that rule and moderate whatsoever is or shall be, Thy Throne is established before any time: thou art from everlasting. The other degree is in the tayming, and bringing down of the proud enemies of his Kingdom, whose rage and fury he compareth with the loud noise of mighty waters, when the Waves and Surges of the Sea arise: Christ's Dominion, that sitteth aloft, as Lord Paramount, with the stilling and overruling of them. Then followeth the second main Arm and Branch of his Kingdom, in the Sceptre of his Word: Thy testimonies are exceeding true. And lastly, the everlasting Righteousness, which, by the Spirit of Sanctification, he bestoweth upon his Church: In thy House is comely holiness, O JEHOVAH, for evermore. The first of these is properly called his judicature, or Office of a judge: the second is his Prophetical Office; the third is wont by excellency to be called The Kingdom: All most glorious and noble effects of his Ascension into Heaven, and sitting at the right hand of God, as the Apostle telleth us, Ephes. 4. 8. Ascending on high, he led captivity captive: (whereby he meaneth the absolute power given unto him for the government of the World, seen specially in the subduing of the proud enemies of the Church. And gave gifts unto men: which g Verse 10. by and by he interpreteth to be as much, as to fill all things, that is, the whole body of his Church, and all the parts of it, with the variety of his Graces. Not that Christ had not this excellency, or did not reign at all before his Ascension into Heaven: for h john 1. 49. Nathaniel telleth him, Thou art the King of Israel. And i john 18. 37. he himself, when Pilate asked, Art thou a King? answereth, Thou sayest true: for I am a King. But the full and real manifestation of this Kingdom, in his flesh or humane nature, did then first begin. To prosecute now these parts in such order, as we One whereby he governeth all the World according to their own nature, since the fall. did propound them. The first is that, which extendeth generally to all the World, and to the whole government, and administration of it, which he himself is wont to call his judgeship, or Office of judging, john 5. 27. He hath given unto him dignity to execute judgement, as he is the Son of man, And john 5. 22. The Father judgeth no man, but hath given all judgement to the Son; where that it may appear how large his Power in this behalf extendeth, he calleth it all judgement. Agreeable whereunto is that of the Apostle, Heb. 1. 3. where he is said to sustain all things by the power of his Word. Therefore, john 5. 17. he makes this general proclamation, My Father worketh hitherto, and I work, without restraint of time or place, or of the subject or persons towards whom it is wrought. God therefore, who before governed immediately and by himself, hath, ever since the fall of Adam, appointed Christ his Vicegerent, and Lieutenant general, in whose person he would afterwards rule the World: Not that himself sitteth idle in heaven, as josephs' Master did, when he had committed unto joseph the Administration of his house: but being in him, and with him, and working all things by and through Christ, who again useth to that end, beside his Spirit, and the power of his Word, the service also & the ministry of his holy Angels: all which is figured by many excellent and goodly Similitudes, in the Vision of k Ezech. 1. Ezechiel, where the four living Creatures representing the innumerable company of Angels, whose Ministry extendeth unto all the four parts of the Earth, have under their feet four wheels; noting the whole uncertain course of this changeable and unconstant world, which move when they move, and rest when they stand still. And when the living creatures lift up themselves from earth into heaven, to receive from God new Commandments, the wheels also, as it were, do follow them, and cease from wheeling, to wait their direction. Above which Angels is a Curtain, or Extent between God and them, all of Crystal, clear and transparent: thorough the which as he beholdeth these inferior creatures, so they, both Angels and men, according to their mediocrity, are able to see him, and the brightness of his glory. Over that Extent, higher than the highest heavens, is a most glorious Throne erect: whereupon doth sit the likeness of the Son of man, Christ the blessed Lord of glory, God and man, whom all obey, and stoop at his command. All this for the good of his Church and people, for whose sake it was necessary he should be armed with so great a Command and Power. In this part of his Kingdom, I note First, The largeness thereof, in that it reacheth every where, and no place exempted from it: I will give the Nations l Ps. 2. 8. for thine inheritance, and the ends of the earth for thy possession. m Zach. 9 10. His dominion shall be from Sea to Sea, and from the River, unto the ends of the earth. n Dan. 7. 14. And to him was given Dominion, and a Glory, and a Kingdom, that all people, nations, and tongues should serve him. o Ps. 72. 8. 11. He shall bear rule from one Sea unto another, and from the flood, as fare as the ends of the earth. All Kings shall bow down unto him, and all Nations shall serve him. p Math. 28. 18 All power is given me in heaven, and upon the earth. Secondly, In this Kingdom Christ alone perfecteth all things, not like to other Kings and Potentates, who rule by deputies; but here he himself doth all: for though there he used instruments, yet all cometh from his strength and virtue, and he himself is everywhere present by his Spirit: Whereupon his Kingdom is called q Esay 9 6. Wonderful, because the effects and working of God's Spirit are strange and marvelous. Thirdly, the virtues and properties of this our King, arming and enabling him for the effecting of those great things, are two; Counsel, to advice of things wisely, and Strength, to put them in execution, being both the stays and props of a Kingdom, as it were the two pillars, jacin and Bohas, whereupon r 1. King. 7. 21. salomon's Porch was built. Therefore Rabshake, to discourage Hezekias, vaunteth of these two, as of the things whereon the hope if battle standeth; as if Hezekias were not in them to be compared to the King his Master: s Esay; 6. 5. Say (yet they are but lip words) that thou have counsel and strength for the war: yet in whom dost thou trust? And Solomon, though he prefer the one, maketh both, the stays of a Kingdom, t Eccles. 9 16. Eccle. 9 I say, wisdom is better than strength. Both these the Prophet noteth in this our King, Esay 9 6. Thou shalt call his name, Wonderful, The Counsellor, The mighty strong God. And Zachar. 3. 9 The Lord making promise of his servant the Bud, calleth him a Stone, in respect of his strength and might, governing and disposing all things for the defence and safety of his Church: Upon which one stone; he saith he will set seven eyes: meaning, he would give unto him most absolute and perfect wisdom. His wisdom first, as of a most grave and sage Counsellor is noted, Reuel. 1. 13, 14. when he is said to have a long Stole, and a white head. Of his power the Apostle speaketh, Heb. 1. 3. He beareth up all things by the Word of his Power; or his powerful Word and Command. And these two aptly answer to the two weapons, wherewith the Church is by the enemies thereof from time to time assaulted, Force and Fraud: for by his wisdom, he knoweth how to meet with all their subtleties and devices, by his strength and power he is able to scatter all their forces. Therefore the Psalmist saith, u Psal. 72. 14. From guile and violence he shall deliver their souls. Fourthly, the quality and manner of his administration, is in x Esay 11. 5. justice and truth: for the justice of it, the y Ps. 4. 5. Psalmist saith, and out of him the z Heb. 1. 8, 9 Apostle to the Hebrews, Thy Sceptre is a righteous Sceptre. Thou hast loved righteousness, and hated iniquity. a Ps. 72. 2. Again, He shall judge the people with righteousness, and the poor ones with judgement. The like saith the Prophet b Esay 32. 1▪ Esay, Beheld, a King shall reign righteously. Again, c Esay 9 6. He shall establish his Kingdom, and hold it up by judgement and by justice. The justice of his Kingdom standeth first in being a shelter to his subjects, then, destroying Rebels: What a shelter he should be to his subjects, d Esay 32. 2. Esay did foretell: That Man (Christ the King) shall be as a hiding place from the Wind, and a Refuge from the Storm, as Rivers of waters in a dry place, as the shadow of a great Rock in a ground weary with very thirst: for, as the e Ps. 72. 21. 13. 13. Psalmist saith, He shall deliver the poor when he crieth, and the needy which hath no helper: He shall spare the needy and the poor, and save the lives of the poor from guile and violence: he shall deliver their soul, and dear shall their blood be in his eyes. Contrariwise, of the Rebels and those that lift up themselves against him, the same f Ps. 7●. 9 Psalmist saith, Before him shall the Inhabitant of the Desert (rough and unruly people) bow down themselves, and his enemies shall lick the dust. g Ps. 110. 1. So Ps. 110. Sat at my right hand, till I have made thine enemies thy footstool: where the triumph over his foes is in the end of the h Vers. 5. 6. 7, Psalm described, O Lord, he that is at thy right hand, shall dash Kings in pieces in the day of his wrath: He shall judge the Nations, filling them with carcases, breaking the head in many Countries: (that is to say every where) of the brook in the way shall he drink: like a most Noble General, that followeth hard the victory, and giveth himself not so much times as to eat and drink, whilst his enemy is in the chase. Therefore shall he lift up his head, in token of victory and of Triumph, So it is said, Dan. 2▪ 44. This Kingdom shall destroy all other Kingdoms that shall oppose themselves unto it. Both these parts the Psalmist i Ps. 72. 4. hath together. He shall sue the children of the poor, and crush the oppressor, for the truth that is the sincere administration of his Kingdom, k Esay 32. 3, 4, 5, 6, 7, 8. Esay speaketh at large in the two and thirtieth Chapter of his prophecy. Fiftly, The fruit of this administration is peace, that is to say, all manner of blessings and good things unto his people, Psal. 72. 3. The hills shall bring forth Peace unto the people, and the little hills through righteousness. What and how wonderful that Peace should be, Esay doth foretell, Chap. 11. 6, 7, 8, 9 For the understanding of the former Doctrine, In the Angels perfect: concerning the generality of Christ's government over all the creatures, and for a more comfortable use of it, consider we the distribution which he himself giveth of the creatures, over whom he so commandeth: When he saith, l Math. 28. 18. All Dignity, that is to say, Power, Preeminence, Rule, and Authority, is given unto me in heaven, and upon the earth, meaning over Angels, men, and all other creatures. His government of the Angels standeth in these points. First, He is the Lord, and they his vassals, whom he commandeth and ruleth at his pleasure: whereupon they are called, m Reu. 19 10. & 22. 19 our fellow-servants. Secondly, He teacheth and informeth them the will of his Father, which they by their own strength or industry are not able to reach unto: Wherefore in n Dan. 8. 13. Daniel, the Angel desireth to learn of him, how long the vision shall be: o Reu. 5. 1, 2, 3, 4, 5. for none in Heaven, nor the most glorious Angels there, nor upon the earth, nor under the earth, are able to open the Book with seven seals in the right hand of him that sitteth upon the Throne, but this Lion of the Tribe of juda only. Thirdly, He holds them up in that integrity and perfection of Nature wherein they stand, never to fall away; for which cause they are p 1. Tim. 5 21. called Elect, being elect indeed of and by him, as he is the Son of God, but not in and through him, as he is the Mediator for his Church; considering that if man had never fain, and consequently, if Christ had never been, yet the Angel's election had been firm and stable, and GOD in their election had no regard of a former corruption, as he had in man; yet that nothing hindereth, but that they stand now by him as the Mediator, q john 13. 3. into whose hands God hath committed all things. Fourthly, He useth their ministry and service in the Government of the World, as we noted before out of the Vision of r Ezech. 1. Ezechiel. This Government reacheth unto the Devils, the Angels In Devil's▪ that fell also: for First, He shutteth them up in perpetual hardness of heart, unto the judgement of the great Day, which may well be gathered by that he doth to s john 12. 39, 40, 41. reprobate and wicked men. Secondly, Either for the trial of his children, or plaguing of the wicked, as to himself it seemeth best, he giveth them sometimes release of their torments, and looseth them out of those chains and fetters of darkness wherewith they are held fast. Hence it is, that Luke 8. 32. they besought this jesus, not to charge them to departed into the Deep. And this benefit the Devils themselves have from Christ, for the good of his Church, and the working of his glory. Thirdly, He restraineth and bridleth them, that notwithstanding all their rage and malice, they cannot exceed the bounds that he hath set, and when they have done all they can, they bring to pass but his good will and pleasure. So Mat. 8. 31. The Devils could not so much as take their pleasure of the poor Herd of Swine, before they had begged leave of Christ. Fourthly, The subduing and conquering of them: for t 1. Co. 15. 24, 25 he shall abolish all Principality, and all Dignity, and Might, being to reign till he have put all enemies under his feet. As u Psal. 110. 1. David had said long before, and as the x Gen. 3. 15. promise was in Paradise: The seed of the woman shall break the Head of the Serpent and of his seed. Fiftly, The judging of them in the latter Day, which the unclean spirits themselves acknowledge and confess: when they expostulate the matter with him, Art thou come to torment us before the time, Mat. 8. 29. Touching his Government over Mankind, this is and men corrupted: common that he bestoweth upon them all, the light of Reason, and those seeds and ornaments of GOD'S Image, which they carry yet about, john 1. 9 This is he that lighteneth every man that cometh into the World. Specially towards the Reprobate is the same in all points, that is to Satan their head, that is to say: First, A perpetual obduration and hardening of their hearts unto final unrepentance: for so the y john 12. 39, 40, 41. Evangelist john, when he had showed that the jews could not believe, because Esay had said, He hath blinded their eyes, and hardened their heart, lest they should see with their eyes, and understand with their heart, and I should heal them. Immediately he addeth, These things said ESAIAS, when he saw his glory, and spoke of him. Secondly, The restraining and bridling of them, that notwithstanding all their rage and fury, they cannot go beyond his appointed Lists, as we see in z Acts 9 1. etc. Saul, who breathing out threatening and slaughter after the death of Stephen, went with full swinge to Damascus, to cast into Prison all that called upon the Name of jesus: but he in the very way meeting with him, restraineth his malice, and changeth his heart, to profess the Truth which before he persecuted. And this is it the a Psal. 76. 11. Psalmist saith, The rage of men shall turn unto his glory. Thirdly, His conquering and suduing of them, Psal. 2. 9 Thou shalt crush them with a Sceptre of Iron, and break them in pieces like a Potter's Vessel. Luke 19 31. Those mine enemies that would not I should reign over them, bring hither and slay them before me. Fourthly, That he is to judge them in the latter Day: for this b Acts 10. 43. is he that is appointed of God the judge both of the living and the dead. And as Paul saith, Acts 17. 31. God hath set a Day wherein he will judge the World, by the man whom he hath appointed. To the rest of the Creatures this belongeth: In the rest of the World, perverted. First, That now he keepeth them from running and falling unto nothing. Secondly, That hereafter he will renew them into an excellent and glorious condition. Both c Psal. 96. 10, 11, 12. which are the work of Christ, and that for his Elects sake. CHAP. FOUR Of the Prophetical Office of Christ, and of the outward Church. WE have done with CHRIST'S Office of a The other, which is unto his Church: a company of men culled out of the World, who believe or profess to believe in him. This latter part containeth his Prophetical Office, and that which the Scripture by excellency termeth, The Kingdom. judge in the general government of the World: The second Arm or Branch of his Kingdom, is the Prophetical Office. A part I make it of his Kingdom, not of his Priesthood. First, For that all his Priestly Functions are between God and Him, as the Apostle defineth them to be in matters to Godwards, Heb. 5. 1. But these of his Prophetical Office, as the rest of his Kingdom, are unto his Church. Secondly, Because those wherein the Prophetical Office Prophetical Office, is thought to consist, Teaching, Preaching, Ministering of the Sacraments, Discipline and such like, whereunto Miracles come also to be annexed, are matters of Authority, and of Power derived from his Kingly Office; and his Word is called, The e Mat. 13. 19 Word of the Kingdom: yea, the preaching of the Gospel, and the outward Church collected and gathered by the same, hath the name of f Mat. 13. 24, 47, 52. the Kingdom of Heaven. Thirdly, Since the Ministry of Christ hath always going with it, an effectual and lively working of his Spirit, as one special part of this Prophetical Office, his Ministry must needs be a Noble and a Royal Dignity, that is accompanied with so great a force and power. Fourthly, It is by virtue of his Kingly Office, that he sendeth forth Prophets and Apostles, and all other Ministers, proved Ephes. 4. 8, 11, 12. where Paul describing the Royalty of his Kingdom, that he led captivity captive, and gave gifts unto men, immediately addeth, He therefore gave some to be Apostles, some to be Evangelists, some Prophets, some Pasters and Teachers, for the knitting together of the Saints for the work of the Ministry, for the building up of the Body of Christ. But this, all must grant that he doth, as the Head of the Prophets. Therefore the Prophetical Office, is one part of his Kingly bounty. And albeit Teaching may seem a part of the Priestly Function, by that which is written, Deut. 33. 10. They teach JACOB thy judgements, and Israel thy Law; yet the essential point of the Priest's Office, which stood in Sacrifices and Oblations, must be distinguished from that common, to the whole Tribe of Levi, as in that very place the words following do distinguish them: They put Incense before thy face, and Sacrifice wholly to be consumed upon thine Altar: for as Priests they went no further than to do, and to be types of those things which before were assigned unto the Priesthood of Christ. Their Office of teaching and instructing the people: they had another calling for common with the Tribe of Levi, which the Prophets else, who were not of the same Tribe, yet took upon them being raised up (extraordinarily) for that purpose, from whom this part of Christ's Office took the name, and not from the Priestly Function, though they were also called of GOD unto it. The Prophetical Office of Christ respecteth a Church Which is to the Church of Professors: it standeth in an outward calling and gifts: An outward calling, when by his Word, that is to say, his publishing of the Covenant of Grace. and people, in bestowing upon them his Word, and the fruit it bringeth forth by the working of his Spirit: for these three, Prophet, Word, and Church, have a perpetual relation one unto another. Wherefore in handling the Prophetical Office, the Word of Christ is first to be spoken of, and then his Church. The Word of Christ is all the holy Doctrine that he hath taught from the beginning, concerning our salvation through him: Wherein observe, First, Christ is the matter, and only subject, and substance of the Word. In that regard, himself is called, The g john 1. 1. Word, or h Reuel. 19 13. The Word of God: Because of him, and of him alone it is, that there are in the Word so many glorious and excellent speeches, and the Doctrine of the Gospel hath the name of the Word of Christ, Col. 3. 16. So as it is not any natural knowledge that this Doctrine teacheth, but heavenly and supernatural which was not in Adam before his fall, though he were perfectly holy, and endued with all manner of natural understanding. Secondly, He himself, as he is the matter, so he is the Author of the Word. In which respect the Scripture giveth these names unto him. First, He is called Hamedabber, or the Speaker, and Interpreter of his Father's Will, Dan. 8. 13. To which place, it may be, the Apostle i Heb. 12. 25. hath some eye, when he saith, Take heed ye reject not him that speaketh, or the Speaker, meaning Christ. Secondly, A Doctor, k Mat. 3. 10. or a Teacher. Thirdly, A l Deut. 18. 15. Acts 3. 22. Prophet, the head and Lord of the Prophets. Fourthly, an m Heb. 3. 1. Apostle. Fiftly, The n Mal. 3. 1. Angel of the Covenant. And that we may know with what Graces our Saviour Christ is furnished, for o Col. 2. 3. so great a work, all the treasures of Knowledge and Understanding are hidden in him, yea, he is Wisdom p 1. Cor. 1. 24. itself, or q Luke 11. 49. the Wisdom of God, and called, as by a proper name, r Dan. 8. 13. Palmonie, that is, one that hath all hidden things numbered before him, or ready told, and as we say, at his finger's ends, which as occasion doth serve, he uttereth to his Church. Wherefore here is the Touchstone of all Truth, and there is no truth concerning God and our Salvation in Christ, but in the Word, our Saviour himself bearing record, john 17. 17. Thy word is Truth. Touching the outward instruments which it hath pleased him to use in the delivery of this Word; sometimes he spoke by his own voice from Heaven; sometimes by the Ministry of his holy Angels: But specially this outward Ministry is either his own which he executed personally himself, when he was upon the Earth, (described Esay 42. 1, 2, 3, 4, 5, 6, 7. in regard whereof he is called a Minister, s Rom. 15. 8. The Minister of Circumcision, and a t Esay 42. 1. Servant:) or it is of his Servants from the beginning of the World, of whom he saith, He u Luke 10▪ 16. that heareth you, heareth me; and he that rejecteth you▪ rejecteth me. Of whose Ministeries and Functions we shall have cause to speak hereafter. Therefore Christ's Office of a Teacher did not first begin when he took our flesh upon him: for his Spirit it was that spoke in the Prophets, long before he came into the World, as the Apostle beareth record, 1. Pet. 1. 11. The forewitnessing Spirit of Christ that was in the Prophets, declared the sufferings that should befall Christ, and the glory that was to follow. And that which is in the Psalms, x Psal. 95. 7. To day if ye will hear his voice: the Apostle y Heb. 3. 7. to the Hebrews referreth to the voice of Christ. Thirdly, I note the perfection of this Doctrine, that Christ hath opened the whole will of his Father fully and perfectly in every Age, and never left his Church without a full and perfect direction of all things necessary for their salvation: for Moses saith, z Deut. 30. 15. Behold, I set before you this day life and death: which he could not have said, unless there had been a certain direction to lead them unto life. And when he chargeth a Deut. 4. 2. Not to add to the words that he gave them in Commandment, nor to take from them, doth it not prove that the same was perfect? Fourthly, The subject of the Word being Christ, it is more particularly the Covenant made in him, which by the Word is promulged and offered unto all, and his Spirit maketh effectual to as many as receiving the same by faith, make themselves worthy of it. The which Covenant being distinguished by the Old (which being of the Old Testament, was called The promise; of the New, The Gospel) Testament and the New, as before hath been declared, the publication of the Old Testament in and through Christ to come, was called b Acts 13. 32. Gal. 3. 17. The Promise; when he was exhibited and come indeed, that worthy and welcome Message was termed c Acts 13. 32. Mark 1. 1. The Gospel, or good news, and glad tidings. But it is the glory of Christ's administration, whether in his own person when he was among us, or by his and by the power of his Spirit, Servants, that the outward dispensing of the Word is accompanied with an inward working of the Spirit: of both which parts his Prophetical Office standeth, herein differing from all other Ministers, who only preach the Word, set d Mat. 3. 11. on the outward Element, e 1. Cor. 3. 6. plant and water: but the whole blessing doth come from him: for he teaching, openeth men's minds, e Luke 24. 45. that they may understand the Scriptures, and bestoweth other graces which the Word bringeth forth, even in the wicked, by a general working of his Spirit, as we are taught by the f Mat. 13. 24. Parable of the Sour, and have g Mark 6. 20. Herod and the h john 5. 35. jews for an example. It followeth to speak of the Church. That which we he draweth men to that Profession. call Church, signifieth in i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greek, a select company gathered, called, culled, picked out from other men. In English it hath the name derived from that which in Greek signifieth k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lord, because they belong to Christ the Lord, and are separate to his Service; be it by an inward whereof cometh the word Church: or as the Northern pronounce, Kirk. or an outward separation. But the outward Church is it which we are to begin withal, which is in general the whole number of men professing Christ. Concerning which take these few things, First, Grace is not universal, nor all do not receive it, no, not so much as the offer of Grace, (nor an outward calling.) Many, l Mat. 20. 16. saith our Saviour Christ, are called: he saith not all, but many. And so the m Mat. 22. 3, 4 King which made a Marriage Dinner for his Son, sent his Servants to call, not all, but those that he had called: that is, those whose names he had set down in a Calendar or Roll to be his Guests, although of those also some n Ver. 11, 12, 13 were none of his. Neither doth it hinder this which is said after, o Ver. 9 Go into the highways, and bring in as many as ye shall find. For the scope of the Parable showeth, that by those that were first bid, are meant the jews, into whose place came the Gentiles, that before were alieus and strangers; so that by calling of the jews only at the first, it is proved that all men are not made partakers of the outward calling. And this, if we had no word at all for it, experience itself might teach us; for how many hath death overtaken in their Cradles, before they could be called? how many of riper years doth darkness cover, that they never can see the Light? Paul verily p Acts 14. 15. saying, that in the ages passed, God suffered all Nations to walk in their own ways, showeth, how many Millions of souls have perished, that never heard of Christ. But it is the glory of Christ's administration, whether in his own person, when he was among us, or by his servants, that the outward dispensing of the Word is accompanied with an inward working of the Spirit: of both which parts, his Prophetical Office standeth, herein differing from all other Ministers, who only preach the Word, q Mat. 3. 11. set on the outward Element, r 1. Cor. 3. 6. plant, and water, but the whole blessing doth come from him; for he teaching, s Luke 24. 45. openeth men's minds, that they may understand the Scriptures, and bestoweth other graces which the Word bringeth forth, not only in his Children, but even in the wicked. Secondly, It is the instinct and motion of God's Spirit, that draweth a man to this Profession, Gen. 9 27. God persuade JAPHET, that he may dwell in the Tents of SHEM: for all the natural Wisdom of the World is not able to lead us by the hand to Christ, nor to teach us the knowledge of heavenly things. I say not, the saving knowledge of God's Elect, but not so much as that outward knowledge and profession, and those common graces which many of the Reprobates do attain unto. No man, saith JESUS, is the Lord, but by the Spirit of God, 1. Cor. 12. 3. that is, the grace even but outwardly to profess him, is a work of the Holy Ghost. And so doth the Apostle there go thorough the rest of the parts; Gifts of knowledge, Faculties and Ministeries: All which, he saith, one and the same Spirit worketh. And what need we much to labour herein, when the very hiding of this sacred Doctrine so many years, from all the deep and wise men of the Earth, whilst the jews had it alone; and at this day, from so many famous Commonwealths and Kingdoms to whom we are not superior in Learning, Wisdom or other Gifts, show, that all the wit of the World cannot make us so much as think one thought of Christ, till God by his Spirit give us light? And this which is the first and meanest of God's favours, is yet a favour not to be contemned, it being an excellent and a glorious thing to be (though but outwardly) Professors of Christ: for First, Hereby they are severed from Turks, Pagans and Heathen men, and in name are become Christians: for that title the t Acts 11. 26. Holy Ghost giveth to all Professors. Secondly, They are now received into the LORDS House, and are said to be within: u 1. Cor. 5. 12, 13 whereas all others What have I to do to judge them that are without? But those that are within, do you judge. But those that are without, God will judge. that are not of the Church, are said to be without. Thirdly, Being members of the visible Church, dwelling with and among them, they are made partakers of many goodly graces, and benefits, which God poureth upon his Church; even upon the Reprobate and wicked, for the Elects sake that are among them, as the Psalmist saith, that x Psal. 29. 9 in his Temple he uttereth all his Glory. The third thing is, it sufficeth for the making of a Church, if they be Professors only, this being but a bare outward calling common to the Reprobate. Fourthly, They must be Professors of Christ, professing that in words, the having whereof indeed maketh men truly Christians. So the Apostle defineth it, Ephes. 1. 1. where, in stead of naming the Church of Ephesus (for to the outward Church he writeth) he useth this Periphrasis to the Saints that are in Ephesus, and to the faithful in Christ jesus: and 1. Cor. 1. 2. To the Church of God which is in Corinth, sanctified in Christ jesus, Saints by calling. In regard whereof, the same Apostle calleth Christ, The foundation even of the visible Church, 1. Co. 3. 11. And this is the right Touchstone to examine all Churches by, for what The Papists make three notes of the visible Church; Antiquity, Unity, Universality, most fond and ridiculously, when as all these are to be found in the malignant Church, & in the most wicked assemblies & societies Errors have been ancient, as long as since the Apostles time: for even then the mystery of iniquity began to work, 2. Thes. 2. 7. 1. john 5. 3. and then were there many Antichrists, 1. joh. 2. 13 Thiefs are as unity among themselves, and so are the Devils one with another, else their Kingdom could not stand, Mat 12 25. 26. And Reuel. 17. 17. it is said that God put into their hearts, with one consent to give their Kingdom to the Beast. As for Universality, that is so fare from being a certain badge of the true Church, that contrariwise Paul telleth us when Antichrist shall be revealed, there must be a general Apostasy and defection from the Truth, 2. Thes 2. 3. And in the Revel. we read, that all the World went wondering after the Beast, & worshipped the Beast and the Dragon that gave him power, Reu. 13. ●, 4. Howbeit we say, the Church of God is Catholic or Universal, but in a fare other sense than they mean by their universality which they intent of a general spreading of itself, without any great opposition to the contrary in beauty and much bravery, and multitudes of men glittering and shining in the World, whereas we say, The true Church of Christ is Catholic or Universal, because it is not tied to any one particular place or Country, as sometimes among the jews it was; but in every Nation God hath those that fear him, and belong to his Election. Not always visible, and to be seen with the eye, but members through faith, of the true Catholic and invisible Church of Christ. The Papists which say the Church cannot err. Church soever in such sort professeth Christ, as the members truly holding that they do profess, are thereby made members of the Mystical Body of Christ, the same, what imperfections soever it have beside, and how unsound soever it may be in many parts, yet it hath the heart and life of a Church: otherwise it cannot be said a Church. For albeit the Church of God be not subject to fundamental errors, that take away the life and being of a Church; for then how could it be any Church at all? yet in other points, not of manners only, but of Truth and Opinion, it doth and may err, both particular Congregations & the whole Church Universal did not the whole Church of the jews err. And even they that heard our Saviour, Christ so long, when they dreamt of the Kingdom of the Messiah, to be an earthly y Acts 1. 15. Kingdom, and that it should come in bravery and ostentation. And was it not the z Acts 10. 34. & 11. 2. common error of all the Church, and of the Apostles themselves, after his Ascension, that they thought the Gentiles to be unclean, and that the Gospel pertained not to them? Fundamental errors I call these two especially: First, When the Doctrine and Profession of the Gospel is corrupt in substance; as the Papists do corrupt it three manner of ways; First, Denying justification by faith alone in the only Merits of Christ, and seeking to be saved by their own Merits or Righteousness, for which cause the Apostle casteth off the jews, Rom. 10. 3. and 11. 20. and threatneth as much to the Galatians, Gal. 5. 2. If ye be circumcised (joining Circumcision, or the works of the Law together with Christ in the matter of justification) Christ shall profit you nothing. Secondly, Denying the sole sufficient Sacrifice of Christ, and setting up in their blasphemous Mass, a daily real sacrifice of his body for the quick and the dead; whereas Christ's Sacrifice must either be a perfect Sacrifice once for all, never to be iterated nor repeated, or else it is no Sacrifice at all, as the Apostle teacheth at large in the Epistle to the Hebrews. Thirdly, Denying the true and only Head-ship of Christ, by placing Antichrist in his room, which is a main and fundamental Heresy, not to hold fast the head, Col. 2. 19 Secondly, Idolatry, when the Worship of God is corrupted in the very substance of it: In which sort, the old Church of the jews corrupting themselves, a Exod. 32. 7. became no more the People of God; and had their b Exod. 33. 3, 7, 11. Bill of Divorce for it, c Exod. 32. 30 31, 32, 33, 34. till at Moses intercession upon the public Repentance of the people, it pleased God to be reconciled to them. And herein also the Papists do offend as grievously and more grossly than ever the jews did, in worshipping of Images, of Saints deceased, and of their breaden god in that their Idolatrous Mass. By all which it is evident, that the Church of Rome is a corrupt and unsound Church, if a Church at all. For touching the Sacraments, and other holy things, or rather the Profanations of the same which are to be found among them (for in truth, out of the Church there are not any Sacraments rightly administered) they can no more make a true Church, than the bare writing and setting to of a Seal, can make a Deed, without the party's delivery: for God never delivered his Sacraments to any out of his Church, though they presume to take them, and to set, as it were, his Scale to them. And where the Apostle saith, 2. Thes. 2. 4. that Antichrist must sit in the Temple or Church of God, he meaneth that which once was the Church of God, though now it be not. Like to the speech of our Saviour Christ, Mat. 24. 15. When you see the abomination of desolation, standing in the holy place, that is, the place which once was holy, whilst it was a figure of Christ and of his Church: but so was it not, when this which he foretelleth should come to pass. But what are we to do in these cases? Surely where the error is dangerous, and overthroweth the foundation, we are there to sever ourselves, and to have no fellowship with them, as we are taught in the case of erroneous doctrine, 1. Tim. 6. 3. If any man teach otherwise, and consent not to the wholesome words of our Lord jesus Christ, and to the Doctrine which is according to Godliness, he is puffed up; from such separate yourselves. He himself that taught this Lesson, made no bones to practice it, Acts 19 9 When certain men at Ephesus were hardened, and disobeyed, speaking evil of the way of God, he departed from them, and separated the Disciples. And the like he did at Rome, Acts 28. 28. Of the other, that is to say, Idolatry, we have a Commandment, 2. Cor. 6. 14, 15. 16, 17. Be not unequally yoked with Infidels: for what fellowship hath Righteousness with unrighteousness, or what communion hath light with darkness? or what concord hath Christ with BELIAL? or what part hath the Believer with the Infidel? or what agreement hath the Temple of God with Idols? Wherefore come out from among them, and separate yourselves, saith the Lord. So did the Priests and Levites come to judah and jerusalem to serve God, when jeroboam had set up Idols in Israel, 2. Chron. 11. 14. Worthily therefore in both these regards, and by good warrant from the Word, have we separated ourselves from the Church of Rome, as from a Strumpet and a Harlot, not in any respect the true Spouse of Christ. But for other blemishes or corruptions that only stain and disfigure the Church, but strike not at the heart and root, there to make separation, is a grievous offence, and the sin of Schismatics. Fourthly, Being but the Church of them that are called with an outward calling, there are among them oftentimes many Hypocrites, as the Apostle teacheth, 1. john 2. 1, 19: They went out from us, but they were not of us: for if they had been of us, they would have abidden with us. But this is to make it manifest, that all are not of us. Upon all that hath been said, it followeth, that the Church which now we speak of, is a Church visible. I call it not visible, as if the Church of GOD were always to be seen and known in the The error of Popery, that would have the Church of God, to be always visible in the World. World: for as the Moon is sometimes eclipsed, sometimes at the full: so the Church, sometimes lifted up above the Mountains, is other sometimes thrust into the Wilderness, c Reu. 12. 6. that no true Professors seem to be remaining. So 2. Chro. 15. 3. Israel, by which is meant not the ten Tribes only, but judah and Benjamin, as the sequel of the Chapter showeth, is said to have been a long time without the true God without Priest to teach, without the Law. And Paul, 2. Thess. 2. 3. telleth of a general defection and falling from the Truth, that no face of a visible Church should be discerned: Antichrist should so universally set up his throne, which in the height and fullness of Popery we see to have been accomplished: Although that God hath, and always had some that are his, as appeareth by that which the Lord d Rom. 11. 2, 3. answered to Elias. But I call it a visible Church, because it may be seen and known who are such Professors, though the Church of the Elect cannot be seen. This outward Church universal, is further Several companies that assemble for the exercises of the Word, are so many Churches & members of the whole. to be considered in the beauty it receiveth by companies and assemblies, drawn by the power of Christ's Spirit, to associate and join themselves together in the profession of his Name: which is a singular ornament and a marvelous gracing of the whole, thus to be distinguished into particular meetings, as it were, the field of the Lord into several closures, or a garden into several beds or alleys. Whereby God's glory is much the more conspicuous. Such a Church or Congregation (for so in ordinary sense the Scripture useth the word Church) neither standeth of one or two, nor a few in a corner, but of many, enough to perform all services of the Church, and those publicly assembling. So the Apostle speaketh of the e 1. Cor. 11. 18. Corinth's, Coming together to the Church: and to the Hebrews, f Heb. 10. 25. Leave not your assembling together, as the manner is of s●me. But not every assembly of Professors doth forth with make a Church, but their assembling in the name of Christ, for Prayer, Administration of the Sacraments, or other spiritual matters, whereby the Church is distinguished from the Commonwealth and civil meetings. And this badge or mark our Saviour setteth upon it, Matth. 18. 20. Where two or three are gathered together in my name. And Paul 1. Cor. 1. 5. 4. 5. I have decreed, when you and my Spirit are gathered together in the name of our Lord jesus Christ, with the power of our Lord jesus Christ, to deliver such a one to Satan. So we read in the Acts, that the first day of the Week the Disciples gathered together to break bread, Act. 20. 7. And not in vain do the Churches so assemble. God And in every of these hath always some that are his indeed. hath made unto them this large and ample promise, that he will be always effectual to renew some of them by the power of his Spirit unto everlasting life; for the ministry of the Word, with the use of the Sacraments, and the exercise of true discipline, sounding in every Church, g Math. 13. 3, ●, 5, 6, 7. never returneth empty; but howsoever much of it fall by the way, or upon stony places, or among the thorns; yet some always lighteth upon good ground, and bringeth forth fruit in that measure that God hath appointed. A promise anciently made to the Church, as appeareth, Esay 9 251. This shall be my Covenant with them, saith JEHOVAH, My Spirit that is in thee, and the words I have put into thy mouth, shall not departed out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seeds seed, saith JEHOVAH, from this time forth for evermore. Which promise our Saviour hath also renewed, Matth. 28. 19, 20. Go therefore and gather Disciples of all Nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to keep all things whatsoever I have commanded you. And behold, I am with you always unto the end of the world. Hereof it is, that so many things are generally attributed to the Churches professing Christ, because the same is always true in some that are among them. As where they are called h Eph. 1. 1. Faithful ones, i Eph. 1. 1. Holy, k 1. Cor. 1. 2. Sanctified; and the jews in general, l Exod. 19 5, 6. A holy Nation, A peculiar people, etc. So Deut. 32. 15. They are called leshurum, that is, The righteous people: for that all being called to that honour, many of them were such indeed, although of a number it were also true, that they m Vers. 5. were none of his sons. Another noble Prerogative belongeth to the outward Their children also are of the Church. Church, that they purchase not only this dignity for themselves, by the profession of their faith, but their children also are borne free Burgesses of this City; as the promise is made to n Gen. 17. 7. ABRAHAM, I will be the God of thee, and of thy seed: for as the Apostle saith, The gifts which Christ bestoweth upon the outward Church, are for the Churches common good, or for a man's own private: for the common good, are first things committed to the Churches keeping: then Ministeries and Graces. The things committed, are his Word, (whereof we have spoken) to be preached: Sacraments to be administered, and other holy things: Rom. 11. 16. If the Root be holy, so are the branches also. Elsewhere doth the same Apostle, Gal. 2. 15. oppose jews by nature to sinners of the Gentiles, but to show that from the very birth, the children of believing parents, are within the outward Covenant of the forgiveness of sins. And this is not to be restrained to such children only, as are borne of both parents believers, but if any one of them be of the Church, so is the child likewise: for the unbelieving man is sanctified by the believing wife, and the unbelieving woman is sanctified by the believing husband, so fare, as to make our children that otherwise were unclean, to be holy, 1. Cor. 7. 14. Christ not only gathereth a Church unto himself, a precious possession out of the world, and the delight and joy of the earth, but he garnisheth it also, and setteth it forth with many goodly ornaments and rich endowments, which the Apostle calleth Gifts, Ephe. 4. 7, 8. Some for the public, some for a man's own private. Of these, the first are certain rich jewels, of inestimable price and value; his Word, Sacraments, and other holy things, which Christ hath laid up in the Ark of his Church, and committed to their care, as a treasure which he will trust none but his Church withal. As under the Law, in the Holy of holies (wherein was the Ark) were kept the o Heb. 9 3. Tables of the Testament, (the Word) the golden pot that had Manna (a Sacrament) and Aaron's Rod that had budded (for p 〈◊〉 ●7. 10 1. Cor. 4. 21. a sign against the rebellious.) His word to be preached: Sacraments and other holy things to be administered. Here q Matth. 16. 19 therefore are the lively notes and marks of a Church. The Scripture styleth them by the name of the r Matth. 28. 19, 20. keys of the kingdom of Heaven. The prime and principal is his Word (whereof we have spoken already) the Treasure of all heavenly Knowledge. s Rom. 3. 2. This, saith the Apostle to the Romans, is the chief (of those excellencies which the jews had above other men) that unto them were committed the Oracles of God: Or (as the t Hosh. 8. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prophet speaketh) the excellencies of the Law. Wherefore Gods Word and Precepts, David doth many times call u Whereunto it seemeth Paul doth allude, 1. Tim. 6. 20. & 2. Tim. 1. 14 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things deposited. In regard whereof, the Church is said to be x 1. Tim. 3. 15. the Pillar and S●ate of Truth: for the Truth of God is no where to be found but there. It is Error, Lies, Superstition, & Deceit, whatsoever comes not from hence. The Church only is the golden Candlestick figured in the Law, which holdeth up the eternal Truth of God, to give light unto all the World, and there light is to be had, when darkness covereth the whole face of the earth beside. Preaching, for the form and manner of it, is an Preaching is an instruction of the Church, by lively voice instruction by word of mouth, opening and interpreting the Scriptures, rendering the sense thereof, drawing the doctrines that are to be gathered from them, making use and profit of it, for the edification and building up of our faith; which the Apostle, by a Metaphor from the Sacrifices of the Law, calleth y 2. Tim. 2. 15. Cutting aright the Word of Truth. It standeth not in the bare and naked reading of them. And that you may see, Nehe. 8. 8, 9 where the people abiding in their standing, the Levites taught them the Law, first, reading it distinctly, then, rendering the sense by the Scripture itself. So Luk. 4. 17, 18, 19, 20, 21. Our Saviour coming into the Synagogue, there was given him the Book of the Prophet Esay; which when he had unfolded, and read a portion of that Scripture, he folded the Book, and gave it again to him that waited, and sat down; and the eyes of all in the Synagogue, being fastened on him, he began to say unto them, To day is this Scripture fulfilled in your ears. And of this instruction by word of mouth, it pleased God to make choice, rather than of reading, for that it pierceth deeper into the heart and mind of man, and more doth affect him, and that through the blessing of God, who useth the zeal of the speaker, for the quickening, and putting of life into that which is spoken. The argument, matter, or subject must be of and concerning in the Word of Christ; Christ, by teaching our own corruption and impotency to fulfil the Law; and therefore the necessity we have to fly to him, who is made unto us of God, Righteousness, Sanctification, and Redemption, that he that glorieth, might glory in the Lord. Wherein it differeth from the ministry of Moses or of the Law, as the Apostle doth oppose them, 2. Cor. 3. 6. Who also hath enabled us to be Ministers of the new Testament, not of the Letter, but of the Spirit. So Rom. 1. 1, 2, 3, 4. he showeth, He was called to be an Apostle, and set apart to preach the Gospel of God, concerning his Son jesus Christ our Lord: and Rom. 10. 8. This is that Word of faith that we preach. In like sort it is said of Philip, when he came down unto Samaria, that he preached unto them, Christ, Act. 8. 5. PETER also, Act. 10. 43, 44. declareth the sum of all that, which he was charged of God to preach unto the people, to be this, that by his Name should every one that believeth in him, receive forgiveness of sins. * And that by Doctrine or Exhortation. Doctrine, in laying forth the Truth, and confuting of contrary Errors. Exhortation, to apply it also to all good uses of comforting, denouncing, stirring up, reproving. The parts of this instruction of the Church, are Doctrine and exhortation: both comprehended, Rom. 12. 7, 8. Doctrine, by laying forth the Truth, and confuting of contrary errors; that so the purity of faith may always remain sound and uncorrupt in the Church. Exhortation, which sharpeneth the Word, and setteth an edge upon it, by applying the same, and making use of it, as the necessity of the people requireth. And these two aptly answer to the two parts of the soul of man; his mind or understanding, and his will and affections. Both which by this means God provideth for. Sacraments or outward Signs and Seals of the Covenant. A Sacrament is It hath the name Sacrament, from the Military Oath that Soldiers took to do faithful service to their Captain: for in like manner we in the Sacrament swear our Allegiance to Christ, and to fight under his Banner, against the World, the Flesh and the Devil. It is also called a Mystery, or hidden thing, because beside the outward Sign, there is somewhat inward and Spiritual. In the definition of a Sacrament, I observe, First, They are outward and earthly things to be seen and felt, serving for the help of our weakness, which if we were all Spirit, we needed not. Secondly, They are Signs, as it is said, Gen. 17. 11. a Sign and Rom. 4. 11. The Sign of Circumcision. PETER calleth them Types and Figures, 1. Pet. 3. 21. Therefore they serve as badges, to distinguish true Professors from Infidels and Heathen men; and as Monuments to bring heavenly things to our remembrance. So saith our Saviour Christ, Luke 19 22. Do this in remembrance of me. And the Apostle to the z 1. Cor. 11. 26. Corinth's, As oft as ye eat this bread, and drink this Cup, ye publish the Lords death till he come. Thirdly, The end why God doth give them, is, to be and Seal of the Covenant, not Signs only, but Seals and Pledges for the persuasion of our hearts, and to confirm and assure unto us those spiritual and heavenly things, which already we have and do enjoy, that is to say, Christ himself, and consequently, justification and Sanctification, and withal Salvation through him, as the Apostle teacheth, Rom. 4. 11. After, he received the Sign of Circumcision, as a Seal of the Righteousness of the Faith which he had when he was uncircumcised, Acts 10. 47. Can any man keep water away, that these should not be baptised, which have received the holy Ghost aswell as we? From whence we gather a noble use of the holy Sacraments proper to the faithful: for where the visible and outward Sign is common unto all, yet being to other but bare and naked Signs, dead and fruitless Ceremonies, that profit nothing, because they are not mixed with Faith in those that do receive them: in the faithful they seal up and ratify the very substance and effect of the Grace signified, the Holy Ghost performing that in truth within us, which the outward Ceremony, joined with the preaching of the Word, representeth to our eyes. But albeit these things are, all of them, in every Sacrament either for our entrance or continuance in the Covenant. set before us, yet it is in several and distinct manner: for of the Sacraments, some serve to seal up & assure our first engraffing into Christ, and participation of God's Covenant: some, our continuance and growing up in him. In which two, all Graces are comprehended. Fourthly, They are to be administered, that is to say, to The Administration, be given and delivered to the Church, and by the Church to be taken and received, Mat. 26. 26, 27. As they eat, JESUS took bread, and when he had given thankes, he broke it, and gave to his Disciples, and said, Take, eat, etc. And taking the Cup, and having given thankes, he gave unto them, saying, Drink ye all of it, etc. Whereupon a Sacrament is not only a Sign and a Seal, but a work and an action. This Administration of the Sacraments standeth not is to deliver them with Prayer unto God, to make the same effectual, to the end for the which they were ordained: which the Scripture calleth Blessing or Consecration. only in reaching forth, and ministering the outward Element, but as is fitting for so holy an action, to consecrate the same by the Word of God and Prayer; teaching and declaring the end, the use, the nature, the institution of the Sacrament, with Prayer made before, that God would bless them for the help of our weakness, to which end they were ordained. This is it which is meant by blessing or The Papists which hold Consecration to be the making of the Sign of the Cross, and the mumbling of a few words, whereby as by a Magical Incantation, the Bread & Wine should be transubstantiate. consecration, as may appear both by a Mat. 26. 26, 27. Mar. 14. 22, 23. Matthew and Mark, who after they had said, JESUS took the bread and blessed, immediately add, and he took the Cup and gave thankes, making one of these words to expound the other. The like is to be seen in b Luke 22. 17. Luke, who leaving the word of blessing, contenteth himself with that of giving of thankes. Paul c 1. Cor. 11. 24. also reciting the Institution, treadeth in Luke's steps. And so this word of Blessing is taken in diverse d Mat. 14. 19 Mar. 6. 41. Luke 9 16. 1. Cor. 11. 26, 27, 28. other places: we must not therefore imagine, that this Consecration altereth the nature or substance of the Sacrament, it only changeth the quality, in separating them from a common to a holy. Paul, to make that out of question, doth in one e 1. Cor. 11. Chapter, after the Consecration, thrice call it Bread. The Administration of the Sacraments being a Ministerial action, so religiously to be performed, all the Congregation have their part in it. So it was under the Law, Exod. 12. 6. In the fourteenth day of this month, let all the Assembly of the Congregation of the Children of Israel kill the Passeover in the twilight, Luke 1. 59 The eighth day the Neighbours and the Kinsmen of ELIZABETH came together to circumcise the child. Our Saviour, in the Sacraments of the New Testament, doth observe the same, Mat. 26. 27. Drink ye all of this. And the Apostle doth command, 1. Cor. 11. 33. When you come together, to eat the Supper of the Lord, wait one for another. Wherefore it is fit, that the place of their celebrating be the Church, or place where the Congregation usually meeteth, and the time the Lords Day. So the Apostle (for the place) doth sharply rebuke the Corinthians, 1. Cor. 11. 22. opposing the Church, as the only place for God's Sacraments to be administered, unto private houses: Have you not houses to eat and drink in? or despise you the Church of God? And for the time, we find the practice of the Church recorded, Acts 10. 7. that the first day of the week the Disciples assembled together to break bread. From all that went before, these things may be gathered: First, The resemblance and similitude and (in all faithful Receivers) the inseparable conjunction of these Signs and Seals, with the Graces signified and bestowed, whether you compare the things, or the Actions. The things, that is to say, the Element, or sensible and outward matter, with Christ and his benefits. The Actions, to wit, the delivering of the Elements by the Minister, and our taking of it, which is the outward Action, with Gods bestowing his Son upon us, and all good things, and our (by faith) receiving of him: by reason of both which, the Apostle saith, that in Baptism f Gal. 3. 27. we put on Christ, and that by g 1. Cor. 12. 13. one Spirit we are all baptised into one Body, and made to drink into one Spirit. And hence cometh an ordinary and usual Phrase in the Scripture, giving to the Sign the name itself of the Grace signified, as when h Gen. 17. 10. Circumcision is called the Covenant; the i Exod. 12. 11. Lamb, the Passeover, etc. To the end they might not be basely esteemed as ordinary and common things, but holily and religiously thought of. Secondly, The outward The Papists teach, that the very work wrought, is sufficient to do away sin. Elements being only Signs & Seals, they signify, not confer Grace, having no inherent force and power to sanctify, as some kind of waters have to cure Diseases. And the Ministers which deliver them, give that which is outward only. The whole power of sanctifying, cometh from the Holy Ghost, Mat. 3. 11. I baptise you with Water unto Repentance, but he that cometh after me, is stronger than I; he shall baptise you with the Holy Ghost and fire. Thirdly, They are The Papists imagine a necessity of participating the Sacrament of Baptism, as if children dying without Baptism, could not be saved; whereas such are aswell within the Covenant of Grace as those that are baptised. not of such absolute necessity, as if there could be no Salvation without them, seeing they are but Signs & Seals of the things already had: and therefore not the want, but the neglect and contempt of the Sacraments, maketh men offenders: which the Lord teacheth us by his Prophet k Ezech. 11. 16 Ezekiel, when he promiseth to be a Sanctuary to his people, that being led captive, could not come to the visible Sanctuary to worship there before him: Though I have, saith he, driven them into other Nations, and dispersed them into diverse Countries, yet I (the Truth of the Sanctuary, of whom that is but a Sacrament and Figure) am a Sanctuary unto them. Fourthly, Great preparation is required to the receiving of them, both to understand what we do, through a true knowledge of our own wretchedness, and of the Covenant of Grace in Christ, to feel the fruit and the comfort which they bring, and to desire and affect to be made partakers of it. Great reverence and attention in the receiving of them, by comparing the Signs and Spiritual things together. Great thankfulness after to God, for his mercies offered unto us in them. All which being necessary in the hearing of the Word, is by so much the more necessary here, as God by them doth offer a greater grace, and cometh more near unto us: wherefore the l 1. Co. 11. 28, 29 Apostle saith, Let a man examine himself, and so eat of this Bread, and drink of this Cup: for he that eateth and drinketh unworthily, eateth and drinketh condemnation to himself, not making a difference of the Lords Body. Fiftly, Those that come unto them; not only to the Lords Table, but (if they be of riper years) to the Sacrament of Baptism, are publicly to testify their Faith and Repentance. So we read, Mat. 3. 5. Then came forth to him jerusalem, and all judea, and all the Country round about Iorden, and were baptised of him in Iorden, after they had confessed their sins. And Acts 8. 36, 37. As they went by the way, they came to a certain water, and the EUNUCH said, Lo, here is water: what hindereth that I should not be baptised? And PHILIP said, If thou believest with thy whole heart, thou mayst. Then he answered, I believe that jesus Christ is that Son of God. Then he baptised him. And this is the general rule given concerning the Passeover, which was as the Supper of the Lord with us. If m Exod. 12. 48. any Stranger sojourn among you, that would celebrate the Passeover of JEHOVAH, let every Male of them be circumcised: whereby he may testify his consent in the same Faith and Religion with you, and so let him come to celebrate it. None uncircumcised shall eat thereof. Sacraments differ from Sacrifices (besides other differences) mainly in nature, for First, Sacrifices were given, offered, and presented unto God: Sacraments are taken and received of God, by the hand of the Ministers of his Word. Secondly, Sacrifices were Signs and Figures of good things n Heb. 10. 1. to come. Thirdly, Sacraments are Signs and Remembrances of good things already come. The next head is a holy Ministry, which Christ hath It followeth to speak of Ministeries and Graces. Ministeries are public Functions in the Church. given to his Church, o Ephes. 4. 12. for the perfecting of his Saints, for the building up of his body: for this power is derived from Christ, as from the Head and Lord of the Prophets, as we read, Mat. 23. 34. Therefore behold, I (Christ p Luke 11. 49. the Wisdom of God, as Luke hath it) send unto you Prophets and Wisemen. Ephes. 4. 11. He therefore himself (Christ) gave some to be Apostles, etc. Mat. 16. 19 I will give unto thee the keys of the Kingdom of Heaven: And from him have all the Ministers, every one since the World was, fetched their authority. By his Spirit it was, that they spoke, as we heard before out of q 1. Pet. 1. 11. Peter. Wherefore, Reuel. 22. 6. he is called, The Lord God of the holy Prophets: as may appear if you compare that place with Revel. 1. 1●. The difference between his Ministry and theirs, standeth in these two things: First, That he their Head and Lord executed all the parts of his Ministry in another sort, and with greater authority and power then any Minister before, or after him, Mat. 7. 28, 29. and Mark 1. 22. They were astonished at his teaching: for he taught them as one that had authority, and not as the Scribes. Secondly, The Prophets and the Ministers whom he sent, spoke from him, and in his Name. But he speaketh from himself, and in his own name, r Mat. 5. 2●, 28 32, 34, 39 I say unto you. Of these Ministeries many things might be spoken, full Specially for preaching of great variety, and of deep and difficult questions, concerning their Calling, Election, Ordination, The keys of the Church committed into their hands, Their power of binding and losing, and the whole Order and Government of God's House: But I will leave them all and hold me only to that of Preaching and Administering of the Sacraments. Preaching therefore is the work of the Ministry, and of those whom God hath lawfully called to execute that public Function in the Church; for s Rom. 10. 15. How can they preach, except they be sent? So that the handling of the Word by any other that hath no calling for it, how well soever he handle the same, and how truly soever he expound it, is not that preaching which Christ hath ordained to bring men unto salvation by. Not that it is unlawful for private men to deal with the holy Scriptures, and to open and expound the same, so every one keep him within the bounds and lists of his Calling, and look what is fit for him, according to the gifts and graces he hath received: but that is of the Master in his Family, and within his private walls. This which we speak of, is public in the Congregation and in the Church of God. The duty of Preaching carrieth with it, and hath, as (which includeth the duty of offering the Church's Prayers) it were, enclosed in the nature and bowels thereof, another duty of offering the Church's Prayers, which can never be separated from the duty of Teaching. Samuel joineth them together, 1. Sam. 12. 23. Moreover touching me, God forbidden that I should sinne against JEHOVAH, in ceasing to pray for you: yea, I will instruct you in the good and right way. And the whole College of the Apostles, Acts 6. 4. But we will always continue in Prayer, and in ministration of the Word. Public Prayer is, for the Minister to offer unto God the Prayers and Supplications of the Church; that as in Preaching he is the Mouth of God unto his people, so in Prayer he is the people's mouth unto God: for the Church or Congregation is the place of public Prayer; and if one list to do it by himself, he hath his house to pray in, but in the Church all are to attend the Minister, which is in CHRIST'S place unto them. And that which he, one man doth offer, well appeareth to be the Prayers of the Church, by the people's giving of consent to that he prayeth, and saying Amen unto it, which appeareth to have been the laudable use of the old Church, Nehem. 8. 7. Where EZRA blessing JEHOVAH the great God, all the people answered Amen, Amen, with lifting up their hands, and stooped, and bowed down themselves to JEHOVAH, with their faces to the ground-ward. The Primitive Church in the Apostles time did retain the same, as appeareth, 1. Cor. 14. 14, 15, 16, 17. in that the Apostle by this Argument condemneth those that in the Congregation pray in a strange Language, there being none for to interpret it: For then, saith he, how shall he that supplieth the place of an unlearned man, say Amen, at thy giving of thankes, forasmuch as he knoweth not what thou sayest? To the Ministers also belongeth the Administration of and Administration of the Sacraments. the Sacraments: for in that they have power to deal with the Word itself; the dispensation of those holy things, which are but Seals and Pledges of the Word, & of the promises made in Christ, cannot be denied them; the Sacraments being, as it were, a visible Word; in which respect they are said to have a t Exod. 4. 8. voice: wherefore our Saviour, Mat. 28. 19 coupleth them together, Teach all Nations, baptising them, etc. The Ministers of the Word being some of them extraordinarily Among the Ministers of the Word, some have been (extraordinarily) inspired of Christ. raised up of God, other coming in by the ordinary calling of the Church: in those of the former sort we are specially to consider the Ministry of certain select persons, inspired of GOD to deliver the truth of Christian Doctrine, both by word and writing, which were the Prophets of the Old Testament, and the Apostles of the New. Whereupon we are said to be u Ephes. 2. 21. built upon the foundation of the Prophets and Apostles, jesus Christ himself being the head corner stone. And Peter x 2. Pet. 3. 1. stirreth up those to whom he writes, to remember the words spoken before of the holy Prophets, and the Commandment of us, saith he, the Apostles of the Lord and Saviour. So it is said, Reuel. 21. 14. The wall of the City, new jerusalem, had twelve foundations, and upon them the twelve names of the twelve Apostles of the Lamb. And in that sense Peter and the rest may well be taken to be that y Mat. 16. 18. Rock, upon which Christ doth build his Church. In this point of the Prophetical and Apostolical Ministry, I observe four things: First, That they spoke, and wrote by Divine Inspiration: for Prophecy in times past, saith the Apostle, 2. Pet. 1. 21. came not by the will of man, but as they were moved by the holy Spirit, did the holy men of God speak. And Paul z 2. Tim. 3. 16. to TIMOTHY, All Scripture is inspired of God, and is profitable to teach, etc. Secondly, The manner how they delivered this Doctrine, to deliver both by lively voice. which was in two sorts; by lively voice, or writing. The lively voice was ever in the Church, from the beginning, to the death of the Apostles: All which time there was almost no Age, wherein at the least some holy man of God was not extraordinarily stirred up, to deliver the Doctrine of Truth, from the immediate mouth of God, although there were many times intermissions, as the History doth show. And the Church complaineth in the a Psal. 74. Psalms: yea, this Doctrine was oftentimes corrupted and adulterated, but by new Revelations restored again and kept in the first Integrity. In limiting the lively voice to the time of the Apostles, it must not so be taken, as if the lively voice of the Ministers of GOD did not continue still in the Church: but that is of Pastors, and Teachers, who are, and always were to fetch their light from the direction of the Prophets and Apostles; it is not of extraordinary men inspired of the Holy Ghost, as the Prophets and Apostles were. The reason why a lively voice, continuing so long as from the beginning of the World, until the Apostles time, should cease with their death, doth appear, Heb. 1. 1, 2. where it is said, that God in many pieces, and after diverse fashions, of old spoke to the Fathers by the Prophets: but in these latter days he hath spoken unto us by the Son. For so long as the Word was delivered but by parcels, and that there remained something still behind, more clearly and manifestly to be revealed (which was till he spoke fully and last by his Son) so long a lively voice was necessary, wherewith every new Revelation doth begin: but longer there can be no use of it; for that should plainly argue, that the Revelation of the Mystery of Christ by Christ himself, were not yet perfect. By writing they did deliver it in the Canonical and writing Books of the Old and New Testament, which by way of excellency we call the Scriptures, or the written Word; begun by Moses, and continued during all the time , even to the death of the Apostles. Those Books are in the Old Testament, Genesis, etc. In the New, Matthew, etc. As for the Books commonly called Apocrypha, we acknowledge therein many profitable things contained, and good for moral instruction; especially in Ecclesiasticus, and in the Book of Wisdom, and some things also necessary for the understanding of the Story of the Church: yet because they carry not the print of God's Spirit, which the spiritual man discerneth, they are not equalled or matched with the Scriptures. And because in many of them, flat untruths and contrarieties may be found, and in one and the same Story, contradictions with the true Story penned by the Holy Ghost, and in most of them diverse things either frivolous and absurd, or manifestly false and forged, or Doctrines taught and commended, which the Word of God condemneth; we cannot without impiety lift them up into the Chair of Truth. Beside, They were neither written in the Hebrew, nor received of the jews, b Rom. 3. 2. & 9 4. to whom were committed all the Oracles of God, under the Old Testament. But that those which we call Canonical Scriptures, were inspired of God, is to be proved by arguments and reasons taken from the Books themselves. As first, the Majesty of the Word in so great simplicity, and so familiar and plain a style, so piercing and effecting the conscience, which all the eloquence of the world (and lay it all together) is not possibly able to do, although there lack not also eloquence in the Word, but heavenly and divine. Secondly, The harmony and consent of so many persons, writing at several times, in several places, and ages, of several arguments and matters, all iumping and concurring in one, as led by one and the same Spirit. Thirdly, The holiness of the matter itself, not savouring of the world, but leading us by the hand, out and from, above the world. Fourthly, The prediction of future things, many hundred, yea, thousand years before they came to pass, which all fell out accordingly. Fiftly, The secret and hidden things there discovered, which no wisdom of the earth, no wit of man was able to reach unto. Some few sparks whereof (stolen from hence) have cast such a light in the writings of Heathen men, as hath made them to seem divine. Sixtly, The faithful and sincere dealing of the Penmen whom God hath used, that have not spared to lay open their own nakedness and shame, the nakedness and shame of their Wives, Children, Families, & Tribes of whom they came. Seventhly, The end and drift of all, which is, to give glory unto God, and to beat down and abase the pride of man. A second sort of argument, is from the authority of the Church, which may move and well persuade us of them. The third and last (without which, all the rest, whether humane testimonies, or other arguments, are nothing) is the testimony of the Spirit itself, bearing witness of them, Esay 59 21. My Spirit that is in thee, and my Word that I have put in thy mouth. Therefore, Esay 54. 13. the faithful are said to be such as are taught of God. And PAUL saith, The spiritual man discerneth all things, 1. Cor. 2. 15. Therefore it is not the judgement of the Church, which maketh us believe the Scriptures: but the Church is the same to the testimony of the Spirit, that the c joh. 4. 39, 40, 41, 42. woman of Samaria was to the preaching of our Saviour Christ; because of whose words, many of the Samaritans were brought to believe in Christ: but when he himself came and preached amongst them, they tell her plainly, Now we believe no more, because of thy speech: for we ourselves have heard, and know, that this is of a truth, That Saviour of the World, That Christ. So the judgement of the Church may well be a motive at the first, and also bring great stay and confirmation to a mind that is once enlightened, but the main strength of all dependeth upon the testimony of the Spirit. Thirdly, In the ministry of the Prophets & Apostles, (so as they could not err) I observe the quality of their doctrine, thus delivered by divine inspiration. First, It was not subject to error; for howsoever they were men subject to sinful infirmity, and in part only regenerate, whose service it pleased God to use for this purpose; yet in the delivery of the Doctrine, they were so extraordinarily governed and inspired with his Spirit, that they d joh. 16. 13. could by no means err. Secondly, It is holy, both the whole and every part, whereupon grow these speeches, e 2. Pet. 1. 21. The holy men of God, f 2. Pet. 3. 2. The holy Prophets, g Eph. 3. 5. Reu. 18. 20. The holy Apostles, h 2. Pet. 2. 22. The holy Commandments, i Rom. 1. 2. The holy Scriptures: whereas all other books and speeches of men are profane, further than they fetch some holiness from hence. Thirdly, That both their Sermons, and these Books written by the Spirit of Christ, are of sovereign authority in the Church of God, and have the sole pre-eminence for the deciding of all controversies, the judging and discerning of all sayings, and writings of men: for unto them the holy Ghost doth always call us, k Esay 8. 20. To the Law and to the testimony, if they speak not according to this Word, it is, because there is no light in them. And this is it which Christ used as the weapon to foil Satan, Math. 4. So the Apostle Paul, 1. Corin. 15. 3, 4. maketh the Scriptures to give credit to his doctrine, I have delivered unto you, that which I have received; that Christ died for our sins, according to the Scriptures, and that he was buried, and that he was raised the third day, according to the Scriptures, etc. The men likewise of Berhea, Acts 17. 11. are commended for examining by the Scriptures the things which Paul taught. Therefore our Saviour l john 5. 39 Christ referreth us to the Scriptures, as to the Touchstone of all truth, Search the Scriptures; and in m Matth. 22. 25 another place, Ye err, not knowing the Scriptures: For the authority of these Books is greater than the authority of the Church, as the authority of God, who cannot err, must needs be greater than the authority The Popish Doctrine, which hangeth the authority of the Scriptures, upon the Church. of men, that may and do err. Again, the Church hath her life and being from the Word, inasmuch as faith, which maketh a Church, cannot be without the Word: So hath not the Word from the Church. Thirdly, It is above the authority of the Angels of heaven, n Gal. 1. 8, 9 who, if they preach any other doctrine, are to be held accursed: How much more, above the authority of the Church? Fourthly, Our Saviour Christ attributeth this excellency to his Word, which men or Angels cannot challenge, that in the latter Day, it is That which shall judge him that doth not receive it, john 12. 48. But why then is the Church called the Pillar of Truth, 1. Tim. 3. 15? Surely, because the Truth of God dwelleth no where else; and there is always Truth sufficient to salvation; Not that the Church either beareth and bringeth forth the Truth of God, or is the chief and fundamental ground to hold it up: for she herself hath another foundation to stick unto, from whence she fetcheth all her Truth, which is the doctrine of the Prophets and Apostles, o Eph. 2. 20. 1. Cor. 3. 11. Esay 28. 16. Christ himself being the head Cornerstone; and is not the Mother, but the Nurse of the Truth of God, that cherisheth and preserveth the same, and giveth testimony thereof unto the World. To the true meaning of the Scriptures, we are to reach by the Scriptures themselves, the same Spirit that indicted them, suggesting and opening the sense unto us. So did the Levites (that taught the people, Nehem. 8. 9) render the sense, and give the understanding of it by the Scripture itself. Our Saviour also, Matth. 4. being set upon by Satan, that clipped and wrested the Scriptures, to serve his own turn, confuted his false glosses and expositions of it, by the conference of other Scriptures. The means we must use for this purpose, are these: First, we must come with a mind to profit, and to be made the better by them, not to read them for knowledge only, or vain ostentation, much less to cavil at them. Secondly, Prayer is to be used to God, to open and enlighten our hearts, that we may see the wonderful things that lie hid therein. Thirdly, We are to frequent the House of God, and to give diligent attendance upon the Ministry and Preaching of the Word, whereby the Doctrines delivered in the Scriptures, are beaten out and made familiar, and plain unto us: the same being also the ordinary means, by which the holy Ghost doth use to work in our hearts all true and spiritual wisdom. Fourthly, the true sense and nature of the words, every one apart, and the construction of them all together, must be weighed. Fiftly, We must always take the proper and natural sense, if the matter itself will bear it. Sixtly, The sum of the matter, the scope and drift of the place, the Arguments and their coherence, the method, and the order of the Text must be respected. Seventhly, We must confer it with other places of the Scriptures, the dark and obscure ones, with those that are more lightsome. Eighthly, We must always hold the analogy or proportion of faith, never framing any exposition to ourselves, that altereth or declineth from that. The fourth and last quality is, that in every age the the whole Truth of Christ whole Truth of God was delivered by a lively voice, as touching the substance of the Doctrine, although in greater clearness, upon the coming of Christ, then ever it was before, and lastly and perfectly (wherein we are now to rest, both for their substance & manner of revelation) it is fully and absolutely comprehended in the Scriptures: So as we shall not need to fly either to Visions, and Revelations, Anabaptists & Libertines, that bring in Visions and Revelations, as if the Word of God were imperfect. or to men's Traditions and Inventions, Papists, that supply it by men's Traditions, and Inventions, Unwritten Verities, Sentences of Fathers, Canons of Counsels, etc. to Unwritten Verities, Sentences of Fathers, Canons of Counsels, etc. for to help us: but all is to be had in the written Word: for when our Saviour saith, p john 5. 39 Ye err, not knowing the Scriptures, he manifestly teacheth, that all Truth is to be learned from thence. And the q 2. Tim. 3. 15, 16, 17. Apostle commendeth the Scriptures as being able to make us wise unto salvation: for the whole Scripture, saith he, is inspired of God, and is profitable unto Doctrine, unto Reproof, unto Correction, unto Instruction which is in Righteousness, that the man of God may be perfect, perfectly fitted to every good work. Which four things (comprehending all that can be necessary) seeing the Word of God is able thoroughly to furnish a Minister withal, who is to disclose the r Acts 20. 27. whole counsel of God unto the people, it must needs be able to inform a Common Christian unto salvation. john s john 20. 31. also giveth this testimony of the Scriptures, that they are written, to the end that believing, we might have everlasting life. And the Book of the Revelation he shutteth up with this most earnest protestation, If any man add to the words of the Prophecy of this Book, God will add unto him the seven plagues written in this Book: and if any man take away from the words of the Book of this Prophecy, God will take away his part of the Tree of Life, etc. Reu. 22. 18, 19 Which if it be true in that one Book alone, how much more shall it hold in all the Books of the Scripture set together? Fourthly, In the Ministry of the Prophets and Apostles, and had power to work Miracles, for the confirming of their doctrine. I observe, that they had the power of working Wonders for the confirmation and sealing up of their Doctrine, being ennobled of God with a rare and Heroical Spirit, for the working of mighty and powerful things: As first, touching the Prophets, what great and wonderful matters God wrought by their hands, the Stories everywhere do testify; when Elias, as it were a petty God, could fetch t 2. Kings 1. fire from Heaven, by his Prayer, u 1. Kings 17. 1 james 5. 17, 18. shut up Heaven, that no rain should fall, but at his word, (as the Minister of the Lord before whom he stood) and by his Prayers open them again; when those that escaped from the hand of jehu, * 1. King. 19 17 Elisha could cause to dye; when x Exod. 4. Moses with his staff was able to turn the waters into blood, etc. The Apostles also have their Commission in this behalf recorded, Mark 16. 15. Go into all the World, and preach the Gospel, etc. and these Signs shall follow them that do believe: In my Name they shall cast out Devils, they shall speak with new tongues, they shall destroy Serpents: and if they drink any deadly thing, it shall not hurt them; upon the weak they shall lay their hands, and they shall be well. And this is it which the Apostle saith to the Hebrews, y Heb. 2. 4. that God himself gave testimony to the preaching of the Apostles both by Signs and Wonders, and many powers, or powerful things, and distributions of the Holy Ghost. Wherefore Miracles (wherewith it pleased God to grace the extraordinary Ministeries Heresies and Errors. The Papists, which make Miracles a note of their Church, are 2. ways faulty: First, The Miracles they so brag and boast of, are false and feigned. Secondly, They use their Miracles (such as they be) to a wrong end, for advancing of erroneous and lying doctrines, and to shake the truth of the Gospel, for confirmation whereof all Miracles ought to serve. In which case their pretended Miracles (though they should be admitted true) are of no worth, Deut. 13. 1, 2, 3, 4, 5. for the Truth of God shineth of itself so bright, that no Miracles to the contrary are of force to obscure it. But added for confirmation, as they were by Christ and his Apostles and by the holy Prophets, they make the same more glorious. of the Prophets and Apostles, are All other Ministeries are to fetch their light from the Doctrine of those that were so inspired. long since ceased, neither could they nowadays serve to any use, the truth being long ago abundantly confirmed by Christ and his Apostles. Lastly, all other Ministeries in the Church are and always were to fetch Grace's are Gifts for the discharge of those public Functions. their light from the Doctrine of the Prophets and Apostles that were so inspired. To the Ministry CHRIST hath added Gifts: Gifts z 1. Cor. 12. 7. for profit, as the Apostle speaketh, that is, for the Churches common good, which is another of those rich endowments, and necessarily coupled with the former: for the Largesse of Christ unto his Church had not been so bountiful in the several sorts of Ministeries, unless he had withal bestowed upon them graces, and ability to discharge the same for the glory of God, and edification of his people; by giving them knowledge to teach the Doctrine of Christ out of the Scripture, by laying forth the Truth sound, and confuting of contrary errors: Wisdom, to apply it also to all good uses of comforting, casting down, stirring up, reprooving; which in one word we term exhorting, and other the like graces: for these also we have not from ourselves, but all a 2. Cor. 3. 5. our sufficiency to be Ministers of Christ unto other, is from God. The Apostle calleth these kind of Gifts, by the name of b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Graces, that make men apt and fit for the work of the Ministry, 1. Cor. 12. 4. 5, 6. Now there be differences of Graces, but the same Spirit: and there be differences of Ministeries, but the same Lord. And there be differences of operations, (or faculties to work great and wonderful things) but the same God there is, that worketh all these things in all. And so I distinguish those words in the question of the High Priests unto the Apostles, c Acts 4. 7. By what power, or by what name have you done this? As if they should have said, By what Gifts or Calling? noteth the Gift and Grace: the other the Function or Calling itself. Of gifts that are for a man's own private, is one knowledge Gifts for a man's own private, are knowledge of the Word of Christ, and understanding of the Word of Christ. An excellent and a goodly grace: for howsoever knowledge of itself, without further The Popish assertion, that Ignorance is the Mother of Devotion: which the Apostle maketh the Mother of Pride, and of Rebellion against God, Rom. 10. 3. grace, be not of power to reform the hart, yet it is so necessary, that the holy Ghost pronounceth, e Pro. 29. 2. Without knowledge the heart cannot be good. And this also is the proper work of Christ: for, f john 1. 18. No man hath seen God at any time: the only begotten Son, who is in the bosom of his Father, he hath declared him. But knowledge, as I said, a man may have, and yet be and a taste of the sweetness of it, which being the highest step that it is possible for any Reprobate to ascend. never a whit the nearer to his Salvation, nor have made one pace unto the heavenly Kingdom, as touching any reformation of the heart. That which followeth, bringeth a change and alteration with it, which the g Heb. 6. 4. Apostle calleth A tasting of the good Word of God, etc. meaning the sweet promises of the Gospel, and is the furthest step that it is possible for any Reprobate to go. Wherein I observe four things; First, That it is a peculiar work of Christ, and cometh not but from him, and h Heb. 10. 29. the Spirit of his Grace. Secondly, That it is not a counterfeit show of holiness, or in hypocrisy only▪ but a matter of truth, and an excellent grace of GOD wrought indeed in them, touching and affecting their hearts, as the Apostle Peter plainly showeth, 2. Pet. 1. 8. They beguile those, that i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. indeed had escaped from them that were conversant in error. Thirdly, I observe the nearness and affinity that it hath with the saving faith, and the fruits of this with the fruits of that: in which respect it pleaseth the Holy Ghost to call them both by one and the same name; for they are said to be k Heb. 6. 4. enlightened, to l Heb. 10. 29. receive the Spirit of Grace, to m Luke 8. 13. They believed for a time. john 2. 24. Many believed, & yet he would not commit himself unto them, because he knew them all, and what was in them. Acts 8. 13 Then Simon also himself believed. have Faith, to believe that the n Mat. 12. 43. unclean spirit is gone out of them, to fly o 2. Pet. 1. 20. the pollutions of the World, to be p 2. Pet. 2. 22. washed, to be q Heb. 10. 29. sanctified by the Spirit, to be made r Heb. 6. 5. partaker of the Holy Ghost. And the main sin committed here-against, is termed in the Scripture, s Mat. 12. 13, 32 Sin against the Holy Ghost. So that these men come to the skirt of the Holy Land; and as Moses did from Mount Nebo behold it from afar, or rather are at the very gate of the Kingdom of Heaven, though for lack of Faith they cannot enter in. In nature it cometh so near, that they taste the changeth after a sort man's corrupt nature; sweetness and excellency that is in Christ, as we shown before out of Heb. 6. 4. In the fruits and effects; that a great and wonderful change is wrought in them, in all their parts and powers, their Understanding, Will, affections, Ways. For touching their Understanding; they are t Heb. 10. 26. enlightened to the Knowledge and acknowledgement of Christ. Touching their Will; they desire to be like God's Children, and to be saved, as Balaam did, Numbers 23. 10. O that my soul might dye the death of the Righteous, and that my last end might be like theirs! For their Affections; to omit those that coming from the Law and Covenant of works, may be in such as never heard of Christ, as terror and pricking of conscience for their sins, which u Acts 24. 25. Felix had, when Paul disputed of Righteousness, Temperance, and of the judgement to come, to be sorry for them, as x Heb. 12. 17. Esay, that with tears sought the blessing; and y Mat. 27. 35. judas, that repent him, and in the anguish of his soul hanged himself. Those that properly belong to this place, are, First, An embracing of the Truth; whereupon they are said to z Heb. 10. 25. receive the Word, and to receive the acknowledgement of the Truth, as it were taking it in their arms, and embracing it. Secondly, joy and Gladness in the sweet promises of the Gospel: They a Heb. 6. 4, 5. taste the good Word of God, and the powers of the life to come; they b Mat. 13. 20. receive the Word by and by with joy. So did the c john 5. 35. jews, who willingly rejoiced for a while in JOHN'S light. And d Mark 6. 20. Herod, that heard him gladly. Thirdly, Zeal, which was in the Galatians, e Gal. 4. 15. that received Paul as an Angel, and would have plucked out their eyes to have done him good, and yet afterwards fell away. So was f 2. Kin. 10. 16. jehu zealous for God's cause, in the defacing of Idolatry, and yet a g 2. Kin. 10. 31 wicked man. Fourthly, Reverence of the Ministers, as HEROD h Mark 6. 20. reverenced JOHN, knowing him to be a just and a holy man, and observed him. Changes in their actions and ways (Beside a confession of their faults with i Exod. 9 27. PHARAOH, I have sinned this time: JEHOVAH is most just, but I, and my people are most wicked. And k 1. Sam. 15. 24 & 26. 21. SAUL, I have sinned now, etc. And a conforming of themselves in the outward duties of holiness, as to hear the Word preached, which l Mark 6. 20. Herod did, to Prayer, etc. They have these, First, Vexation in themselves, and disquietness of mind, before they commit sin, and fear to commit it. So m Mark 6. 26. Herod was sore grieved to grant Herodias request, when she asked john Baptists head: and n Mat. 27. 24. Pilate much troubled in mind, before he condemned Christ, and sought all means to put it off. Secondly, Repentance, and a kind of humiliation for sins committed; as o 1. Kings 21. 27, 29. Ahab, that rend his clothes, and put sackcloth upon him; and fasted, and went softly, in token of mourning. Thirdly, Amendment of Life in many things, Flying p 1. Pet. 2. 11. the pollutions of the World. To come to the fourth point: therein I observe the great difference that is between this Grace and Faith, both in the nature of the things, and in the fruits and effects that come from them, how like soever in show they seem to be. In nature they differ two manner of ways: First, Here is but a taste only, not an apprehension and laying hold of Christ, to make him once own, like unto a Cook that tasteth of the meat, and spiteth it out again, or as he that washeth his mouth with water, but letteth it not go down his throat: hereupon it is, that they are said to q Mat. 13. 21. want a r Col. 2. 7. root which the faithful have. From whence I gather, that their faith is but a general and confused faith, whereby they are persuaded, that God will bestow many great and glorious things upon those that are in Christ, but never wrestle with their own souls, to apply and appropriate the same unto themselves; they know not what it meaneth to have Christ's Righteousness theirs, or their sins to be laid upon him: they feel no testimony of reconciliation to God, no assurance that all things are for good unto them, no peace of conscience, no hope of eternal life, the excellency whereof they are ravished withal, and admire to behold in others, as Balaam the false prophet did, but find in themselves no comfort of it, no more than a man doth of the Sun, when it shineth not in his own Horizon. The second difference between the nature of faith and it, is, that this taste (whatsoever the same be) is not of Christ himself, whose s Mat. 9 21. 22 least touch hath a saving virtue joined with it, but of some sweetness that cometh from him; no more than the Cook that licketh his fingers, can be said to eat of the meat prepared for his Master's Table: So as their estate may be likened unto those, who coming out of a close Dungeon, where, in all their life, they never saw the Sun, as soon as they come into a more open place, upon the first casting of the beams, are ravished with the excellency of the Sun, though yet they see not the Sun itself: for the Reprobate only see a glimmering of the light of the Sun, at the dawning of the day, before it ariseth; whereas the Elect have the t 2. Pet. 1. ●9. Daystar, even the Sun of Righteousness, Christ jesus rising in their hearts, the comfortable heat whereof doth quicken and revive them, as it is said, the u Luke 1. 72. Dayspring from an high doth visit them, the x Esay 60. 1, 2. glory of God doth arise upon them: or they may be likened unto a Stranger that travailing a fare Country, seethe the state and magnificence of the Court, and is admitted into the Presence-Chamber, which greatly doth affect him, though he himself have no part, nor interest in the King. Touching the fruits and effects; the thorough change wrought in God's Children, differeth from this kind of change, which falleth upon the Reprobate many ways. First, In the things themselves; for their reformation is not a whole and sound conversion unto God, but amending some one or few faults, they hold some other still, which they can never be brought to leave. As y Mark 6. 20. Herod, who did many things, and yet would not part from his Brother's Wife: whereas the godly do not some things, but all they are commanded. Secondly, In the manner; for their affections are but yet so, as it may be lost again: vanishing, and flitting motions, that suddenly go out, like unto a blaze of fire, or else for want of cherishing by Prayer, hearing of the Word, and other holy means, as it were of putting Oil in their Lamps, in time it cometh to be quenched, or else when they are touched to the quick, that they see the following of CHRIST, cannot stand with the satisfying of their own delights or other matters which they are resolved to keep; they choose rather to lose him, then to forsake themselves, and so for pleasure, profit or fear of men, they vomit up all again. Thirdly, In the end; for both they desire to be saved, not to glorify God, but only because they are afraid of Hell, as may be seen in Balaam: and they confess their faults, and leave and forsake sin, not because they hate and dislike it, but for fear of judgement; whereas the godly are sorry and grieved in heart, because they offend a loving and most gracious Father. Fourthly, In the means; for lacking saith, it is impossible that they should ever come in true Repentance unto God, or ask pardon of their sins, and so to be made partakers of the promise, z Mat. 7. 7. Ask and it shall be given unto you: Seek and you shall find: Knock and it shall be opened unto you. Now followeth the sin most opposite to this Grace, But whoso once of malice falleth from it (which we call Sin against the Holy Ghost) which we call sin against the Holy Ghost: when a man falleth of malice from this Grace once received. To explain this more fully: First, It is an act done, and a sin which may be discerned and known; else the Apostle a 1 john 5. 16. john would not forbid us to pray for such persons: no, Paul b 1. Cor. 16. 22. wils us to execute the curse of the Church upon them; it is not a continual going forward in sin without Repentance. Secondly, It is no legal sin (if I may so say) against the duties (properly) either of the first or second Table, but Evangelicall, directly against Christ in the point of his Mediation, c Heb. 10. 29. accounting his blood but as common blood, and of no more power to sanctify, than the blood of another man: Therefore no sin against good manners, as Murder, Adultery, and the rest, or though it be immediately bend against God himself, and the duties of the first Table, can be drawn within that compass; as Idolatry, Witchcraft, Conjuring and the like, though they should hap to be committed of such as profess the Gospel. Thirdly, It is of those that have received the e 2. Pet. 2. 20. knowledge of the Truth: So as all Reprobates come not to this high pitch of sin, nor any that sin of ignorance: therefore f 1. Tim. 1. 13. Paul's blasphemy was a sin that might be pardoned, in as much as he did it ignorantly. And our Saviour g Luke 23. 34. useth this reason for the jews that put him to death: Father, forgive them; for they know not what they do. So the Apostle PETER saith, Acts 3. 17. And now, Brethren, I know that ye have done this ignorantly, as also your Rulers. Meaning the multitude and general number of them, which were h 1. Cor. 2. 8. not able to discern of the Godhead of Christ, lying hid under the veil of his flesh, not of every one in particular; for some wittingly and willingly, and contrary to their own conscience, went against him, knowing what he i john 7. 28. was, and whirl he came; which gave our Saviour occasion to handle this Argument, Matthew 12. Mark 3. Luke 12. Fourthly, It is a sin not simply against knowledge, but against the light of the Spirit, or that sweetness and comfort which once they felt in Christ: And so it appeareth, that many of the jews offended, of whom our k john 5. 36. Saviour saith, that they did with cheerfulness rejoice for a time in the Ministry of john Baptist, preaching Christ unto them; and yet afterwards l john 5. 38. fell back and had no m john 5. 40. list to come unto Christ. This enlightening is n Mat. 12. 43. 2. Pet. 2. 20, 23. Heb. 6. 5. & 10. 29. a divine and supernatural work of GOD'S Spirit changing a man's corruption, and entering him into the highway that leadeth to Regeneration: So that I cannot think that either the sin of Angels, if you consider their first fall (though then they were most glorious Creatures, and Children of Light, and their fall presumptuous) or yet their sin, being now become Devils, (though they o Mat. 8. 29. know Christ to be the true Messiah, the Son and the Holy One of God, and he of whom they must be judged, and yet with all their might and main oppugn him) can be said (properly) the sin against the Holy Ghost, in that sense which the Scripture speaketh of it; though I deny not, but it is at the least, equivalent, or rather much beyond it: for both at the first they sinned against that natural light only, that they had by their first Creation, which also was immediately bend against the Majesty of God, without the respect of a Redeemer, and since that time, they are not vouchsafed grace to have any taste at all of the sweetness in CHRIST, nor possibly can have, seeing he p Heb. 2. 16. came not for a Saviour unto them. Fiftly, It is a witting and q Heb. 10. 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. voluntary sin, freely, without compulsion, or other, not cause only, but colour or show of cause. Sixtly, It is of mere malice against that which their own conscience telleth them to be so good, and against Christ, the Author of it, r Heb. 6. 6. crucifying him in their hearts, and making a mock of him: because, if they will be his, they see they cannot enjoy those Pleasures, Profits or Preferments which they dote upon, and are resolved to hold, though they lose their own souls for it; whereof cometh a persecuting and blaspheming of things they have believed, and of all that do profess the same, an utter s Heb. 6. 6. & 10. 29. revolt from Christ, and open war against him. It seemeth, the Holy Ghost noteth this sin, to have been in Saul, 1. Sam. 22. 17. Kill the Priests of JEHOVA. He saith not simply, Kill the Priests: but the Priests of JEHOVAH: as if he should have said, I? Hath Christ indeed served me so, not only to turn me out of my Kingdom, and to give it to my servant; but will he now, by his answers and Oracles, teach him how to rise up and lie in wait against me? Well, though my malice cannot reach to him who is in Heaven, yet I will wrack it upon his Darlings the Priests: Go, kill me all his Priests, etc. It is not a falling of frailty and infirmity, though wittingly as that of Peter's was. By all which may appear, that this being a hidden and a secret sin lurking in the heart, is most hard to be discerned, save when it pleaseth God himself, as it were, from Heaven to reveal it: which in the time of the Apostles, to whom the extraordinary Graces of his Spirit were more plenteous, he did now and then, as appeareth in those that seduced the Galatians, and further, by that alleged out of Paul and john before, but in the succeeding Ages more rarely, whereof notwithstanding julian the Apostata may be an example, against whom the Prayers of the Church were simply to cut him off. Seventhly, It is an utter revolt, not from Christ, or any good thing we have in him, upon which Rock, whosoever is firmly built, the gates of Hell cannot prevail against him, though they may sorely shake him; but from a love and t Mat. 13. 20, 21 joy in some sweet thing which yet never had root in their heart. Therefore they that once believe in Christ, and by faith are rooted in him, can never come within the compass of this sin. With this sin against the Holy Ghost, a u Heb. 6. 6. final can never be repaired. unrepentance is unseparably joined; so that they which commit it, can never come to Faith and Repentance, nor ever be in Christ, which maketh it x Mat. 12. 32. unpardonable. CHAP. V. Of the Church under the Law: And CHAP. VI Of the Church in the time of the Gospel. THE Church is one, and cannot be divided. The Church is one, and cannot be divided: but having regard to the diversity of God's dispensation, it may be distinguished into the Church under the Old Testament, and the Church in the New. That under the Old Testament had diverse Rites, Ceremonies and Sacrifices: Figures of Christ, and of the good things we have in him. Especially among the jews, his then peculiar people, whereby the dispensation of those times was more obscure, and less accompanied with Knowledge and other Graces. But of all these things, as also of their Sacraments (which in regard of the outward Signs were a part of the Legal pedagogy) and likewise of the Ministeries that were among them, both that of Prophets (inspired, by whom were written the Books of the Old Testament) and of other, I have written at large in a Treatise entitled, The Old Testament, or The Promise. To the Church of the New Testament, the dispensation is in all clearness and perfection. But according to the difference of times, it is to be distinguished into the Church under the Law (I mean the Ceremonial Law, whilst the promise was afoot) and the Church in the time of the Gospel; differing only by the diversity of dispensation before and since his coming. God, saith the Apostle to the Hebrews, in many pieces, y Heb. 1. 1, 2. and after diverse fashions, of old spoke to the Fathers by the Prophets, but in these latter days he hath spoken unto us by his Son. The manner therefore and the measure of the Revelation of Christ did differ: First, For the manner, it was unto them in diverse Rites, Ceremonies, Types and Figures, and therefore dark and obscure; To us all things are plainly without any shadows, the body being come, which is Christ. Secondly, Though the substance of the doctrine itself was always full and perfect, yet as touching the measure and clearness of Revelation, there was something still behind more fully to be manifested, till he spoke lastly, and perfectly by his Son upon his own coming in the flesh. And this the silly woman of Samaria may teach us, to have been a doctrine which evermore sounded in the Church; z john 4. 25. When the Messia cometh, he will teach us all things, clearly and in all perfection. Wherein, that the Church was not deceived, appeareth by his own testimony, john 15. 15. Whatsoever I have heard from my Father, I have made known unto you. And john 8. 26. The things which I have heard from him, (that sent me) those do I speak in the World. Upon these two differences it must follow, that whilst the Church was in her infancy, under the Rudiments of the Law, the Father's seeing by that dark and dim light, neither could their knowledge be so perfect, nor were the Graces dealt unto them so plentiful, and so many. The Evangelist teacheth it excellently, john 1. 14, 15, 16, 17. comparing the Ministry of Moses which stood in Rites and Ordinances, with Christ and his Ministry. The a Verse 14. Divine Majesty, saith he, that shone in Christ, the Resplendence of his Father's Glory, even as we consider him clothed in our flesh, was conspicuous to the World in two eminent Virtues, Grace and Truth, which he had, not in measure, nor by participation, but the whole nature and fullness of them. b Verse 15. Whereunto john Baptist himself bore record, highly magnifying the Person and Office of Christ above his own: Who, though he were in the number of his Auditors, and did follow him, (as Scholars use to come behind their Master) yet had the precedence, and was infinitely preferred before him; for so his worth and excellency, fare beyond john's, did require. But both these virtues, really residing in himself, he hath been pleased to communicate unto us in large and abundant manner: first, touching Grace: c Verse 16. From, the fullness of Christ anointed with the substance of it, we receive grace for grace: the same very grace, & all the graces that are in him, though not in the same measure, as the Wax doth the print of the Seal, print for print: and the child the father's lineaments, limb for limb. d Verse 17. Whereas the Law (the Ceremonial Law) delivered by Moses, having but a shadow of good things to come, was not able to set a lively print, and to stamp grace upon them, Heb. 10. 1. Secondly, For Truth: e Verse 18. He, only He, one with his Father, and of the same nature and essence, hath evidenced him, and made him visible, who before was hidden under the shadows and Ceremonies of the Law. The Apostle to the Corinth's, handling the same Argument, hath in effect the same Metaphor, 2. Cor. 3. 13, 14, 18. In the Old Testament, a veil or covering kept away the clear Light, that their eyes were rather dazzled, then able to look into the bottom of Moses Ministry. But now, in these times of the Gospel, wherein we behold the Glory of the Lord, in his Son manifested in the flesh, as in a Glass or Mirror, the beams of his Glory reflecting, leave an Image or print behind them, to make us also glorious by a secondary kind of Glory. Hereunto it maketh, that the state of the Church under the Messiah, hath the name of The f Mat. 3. 2. & 5. 19 Kingdom of Heaven, because therein shineth the brightness of heavenly glory: first, in the person of Christ and the blessings upon him; then, in the good things which he bestoweth upon his Church. All which are called heavenly things, Heb. 8. 5 and 9 23. Not shadows or figures of heavenly things to come, but themselves the true heavenly things, which those under the Law were Types and Samplers of. This bounty of Christ, to fill all things with the rich Graces of his Spirit, the Scripture maketh an effect of his Glorification, or sitting at the right hand of GOD, Ephes. 4. 7, 8. To every one of us is given grace, according to the measure of the gift of Christ. Therefore, he saith, Ascending on high, he led captivity captive, and gave gifts unto men. So john 7. 39 The Holy Ghost yet was not, because jesus was not yet glorified. And Acts 2. 33. Being therefore exalted by the right hand of God, and having received the promise of the Holy Ghost, he hath poured out that which you now see and hear. Not that Christ did it not before: for he gave from the beginning all spiritual blessings to his Church and people. But it is spoken comparatively, because then indeed (upon his Ascension or Glorification) he set open, as it were, the Windows of Heaven, to rain down all the showers of his graces in a fare more excellent manner and measure, than ever he did before. As Peter, g Acts 2. 16, 17, 18. Acts 2. confirmeth out of h joel 2. 28. joel, applying it to those present times: It shall be in the latter days, that I will pour out of my Spirit upon all flesh, and your sons shall prophesy, and your daughters, and your young men shall see Visions, and your old men shall dream Dreams: Yea verily, upon my manservants and Mayd-seruants will I pour forth of my Spirit, and they shall prophesy. Which notwithstanding is to be understood of the common and ordinary dispensation of God, in the general government of his Church, not of particular persons; seeing among the Fathers there are so many to be found, that went fare before the best of us, in faith, knowledge, and all other Christian virtues, whose names the Scripture celebrateth as mirrors and examples for us to follow. But of the whole dispensation of God towards the Fathers, full of so great variety of matter, because it would ask a Volume, and is too large for this place and our purpose, you have a treatise by itself, entitled, The Old Testament, or, The Promise: Let us now come to the Sacraments of the New Testament, and the several sorts of Ministeries. There be two Sacraments of the new Testament, Baptism, Touching the Sacraments and Ministeries of the new Testament: There be two Sacraments, Baptism and the Lords Supper. Baptism is a washing with water, and the Lords Supper, as the Apostle reckoneth them, 1. Cor. 10. 1. Cor. 12, 13, 14. Baptism is a washing with water, to assure our incorporating into Christ. Where the outward sign is double: first, The Element or matter is Water, and not any other Liquor, Matth. 3. 11. I baptise you with Water unto Repentance. Secondly, The action and form of Baptism, as the Ministers washing of the baptised person, which in the East & hot countries was wont to be by the dipping & diving, as it were, of all the body into the water; whence Baptism hath his name: with us, it is by sprinkling; to assure our entrance into the Covenant for that young children's bodies are not able to bear the other. And here a threefold Ceremony is to be observed. First, The sprinkling: secondly, The lying, as it were, under the water: thirdly, The rising out of it: all which, the Apostle noteth, Rom. 6. 3, 4. The grace signified, is our incorporating into Christ: And therefore it is called, i Tit. 3. 5. According to his mercy he hath saved us by the Laver of Regeneration. The Laver or Sacrament of Regeneration: and thereupon we are said in Baptism, k Gal. 3. 27. As many of you as are baptised into Christ, have put on Christ. to put on Christ. Whereof followeth, First, That it is the first Sacrament of the Church, as birth is the first beginning of our life. Secondly, Children of believing Catabaptists, that deny the baptism of Children. parents, in that they are members of the Church, and partakers of the Covenant, cannot be shut from Baptism, which is the Sacrament thereof, no more than they might from Circumcision. Wherefore our Saviour l Mark. 10. 14. saith, Suffer little children to come unto me: for unto such belongeth the Kingdom of God. Thirdly, that is to be done The Donatists and Novatians that hold Rebaptization. The Papists teach, that Baptism hath only force to purge sins past. The Novatians deny forgiveness of sins to them that fell after Baptism. but once only, as men are borne but once; yet it assureth us of our union with Christ, not once, but all the days of our life, and testifieth the forgiveness of all sins, past, present, or to come: And therefore is said to save us, 1. Pet. 3. 2. Fourthly, Hereupon we are said to be baptised into the name of the m Math. 28. 29 Father, and of the Son, and of the Holy Ghost; because by Baptism, we being consecrate to God, are joined to him, to bear his name, as the wife beareth the name of her husband. Fiftly, It is a Sacrament also of our uniting into the Church. Therefore n Gal. 3. 27. Paul, after he had said, As many of you as are baptised into Christ, have put on Christ, immediately addeth, For all you are one in Christ jesus. Sixtly, Being a seal of Regeneration, consequently it sealeth up the fruits thereof. justification and Sanctification: He hath saved us, saith o Tit. 3. 5, 6, 7. PAUL, by the Laver of Regeneration, and of the renewing of the holy Spirit, which he hath shed forth upon us richly, through jesus Christ our Saviour; That being justified by his grace, we might be made heirs in hope of everlasting life. A seal it is of justification in this sort: first, Of the hiding and covering of sins, by the covering of the child's face with water. Secondly, of Christ's accomplishment of the Law, making us righteous, by the water washing and making clean the Body. It is a seal of Sanctification thus: First, The water lying upon the child's face, declareth that the old Adam in the baptised person, is buried with Christ our Saviour. Secondly, As after the water shed from the Body, the Body appeareth white and clean: so do we rise and appear in newness of life; and hereof it is called a p Mark. 1. 3. Sacrament of Repentance. john baptised in the Wilderness, and preached the baptism of Repentance unto the forgiveness of sins. Matth. 3. 11. I baptise you with water unto Repentance. The form whereof is thus or to this effect, I baptise thee in the name of the Father, and of the Son, and of the holy Ghost. All these uses, both for justification and Sanctification, and the distinct parts of every one, the Apostle notably setteth forth, Rom. 6. 3, 4, 5, 6. Know ye not, that all we which have been baptised into jesus Christ, have been baptised into his Death? We are buried then with him by Baptism into his Death, that like as Christ was raised from the dead, unto the glory of the Father; so also we should walk in newness of life. For if we be grafted with him to the similitude of his death, even so shall we be to the similitude of his resurrection; Knowing this, that our old man is crucified with him, that the body of Sin might be destroyed, that henceforth we should not serve Sin. The form of Baptism which the Minister is here to use, is this, q Matth. 28. 19 I baptise thee in the name of the Father, and of the Son, and of the holy Ghost. The Lord's Supper is a receiving of Bread and Wine, to assure our growing up in Christ, where the outward sign is double, as before in Baptism. The Lord's Supper is a feeding with Bread, and Wine, First, The matter, both r Matth. 26. 26, 27. bread Papists, by their Doctrine of Transubstantiation, take away the signs in the Supper. and wine, of which Elements God made choice, because they are the chiefest means of nourishment. And of them both, to show how plentiful and assured a Redemption we have in Christ. The kind of Bread must be The Popish Wafer-cakes. ordinary Bread, according as our Saviour Christ took such as was used at the common table at that time. Secondly, The action, which is the Ministers breaking of bread, and pouring forth The Superstition of the Papists, which will have it thrust into their mouths. of wine, with his delivering of them both, and the people's receiving of them, Matth. 26. 26, 27. As they did eat, jesus took Bread, and when he had blessed, he broke it, and gave it to his Disciples, and said, Take, eat, etc. Also he took the Cup, and when he had given thankes, he gave it to them saying, Drink, etc. And of this Wine all are to The sacrilege of Popery, robbing the people of the use of the Cup. Their private and Corner-Masses. drink, aswell the people as the Minister, so expressly provided, Matth. 26. 27. Drink ye all of this, which is more than he said of the Bread. The graces signified, are our growing up in Christ, to assure our continuance in the Covenant. wherein is noted our continuance in him with increase, and consequently, justification and holiness of life: for in the elements themselves, the Bread and Wine set before us the Body and Blood of Christ, Matth. 26. 26, 27, 28. He broke the Bread, and said, Take eat, this is my Body. Also, he took the Cup, and said, Drink ye all of it: for this is my blood of the New Testament, that is shed for many. Their nourishing of our Bodies, signify his spiritual feeding of our Souls, 1. Cor. 12. 13. By one Spirit we are all made to drink into one Spirit, which quickeneth and putteth life into us. In the Actions, the Bread broken before our eyes, doth represent Passion and sufferings, 1. Cor. 11. 24. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As Matth. 23. 38. Behold, your house is left (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) unto you desolate. That is, most certainly shall be left, and that shortly. He took the Bread, and broke it, and said, Take, eat: This is my body which is broken for you. By broken, meaning the tearing, bruising, and tormenting both of his soul and body, as it is also taken, Esay, 53. 5. which here he uttereth in the present time, for the certainty of that which should anon follow. The Wine poured out, represented his Blood, trickling and streaming down of all parts of him to the ground, Matth. 26. 28. This is my blood of the New Testament, which is (that is to say) shall certainly and that anon be shed for many. The Ministers delivering of Bread & Wine, signifieth Gods giving of Christ to all believers: our taking of Bread and Wine, the apprehending of Christ by faith, and applying him to ourselves. Matth. 26. 26, 27, 28. He gave the Bread to his Disciples, and said, Take eat: this is my Body. Our eating and drinking of the Bread and Wine, the continuance and increase in that holy union and fellowship which we have with him, 1. Cor. 10. 16. The Cup of blessing which we bless, is it not the Communion of the blood of Christ? The Bread which we break, is it not the Communion of the body of Christ? Eating all of one Bread, and drinking of one Cup, signifieth the unity of Christ's mystical Body, whereof we are all members. 1. Cor. 10. 17. Because it is one Bread, we that are many, are one Body: for we all partake of one Bread. And therefore it is also a Sacrament of love; for testification whereof, the first times of the Church had their solemn Banquets, which they called, t jude ver. 12. Love-feasts, annexed to it; till the same growing into abuse, the Apostle by his authority did abolish them, 1. Cor. 11. 20, 21, 22. But here ariseth a great and difficult question, whether the Bread and Wine remain after the consecration. I say, it doth: for First, it were else no Sacrament, if there be no sign left of a thing signified. Secondly, It overthroweth the truth of CHRIST'S humane nature, to make it in many places at once, to be invisible, without colour or accidents. All which must be admitted, if CHRIST'S very flesh be there. Thirdly, It is contrary to the express authority of the SCRIPTURE, which saith, u Acts 3. 21. Heaven must contain him, till the time of the restoring of all things. Fourthly, If the bread be Christ, then in the first Institution there were two Christ's; one, that gave the bread (for that Christ himself did:) another that was given. And as he which is Truth itself, saith, This is my body: So he x Luke 22. 10. saith, that the Cup is the New Testament, which must needs be understood figuratively for the Wine, to be a seal of the New Testament: as Baptism is called, The new y Titus 3. 5. birth, and washing z Acts 22. 16. of sins. And the like is commonly to be seen in the Old Testament, as we heard before of Circumcision, and the Paschall Lamb, which gave occasion to our Saviour Christ, speaking by the same Spirit, to use the same course of figurative and borrowed speeches, being oftentimes more lightsome than the other, and better fitting the nature of a Sacrament, and that near conjunction which is between the sign & the thing signified, Christ himself being indeed and truly given in the Sacrament, but spiritually by Faith, not in a carnal or fleshly manner. The form which the Minister is here to use, is in delivery of the Bread: a 1. Cor. 11. 24. Take ye, eat ye: This is my Body which is given for you: Do this in remembrance of me. In delivery of the Cup, b Mat. 26. 27, 28 1. Cor. 11. 25. Drink ye all of this: for this is my blood of the New Testament, which is shed for many, for the remission of sins. Do this as oft as ye shall drink it, in remembrance of me. These are the The Papists dream of five other Sacraments, Matrimony, Orders, Penance, Confirmation, and Extreme Unction; whereof Confirmation and Extreme Unction are utterly their own inventions without any warrant of the Word. The other three have foundation in the Word, but not for any Sacraments: for touching Matrimony and Penance, neither of them are Ceremonies, but Matrimony a moral duty, & Penance, (as they call it) the grace itself promised in the Gospel. In Orders or Imposition of hands, there is indeed a Ceremony, but neither common to the whole Church, nor instituted for the assurance of our Reconciliation with God in Christ, which is the end and the nature of all Sacraments. The reason of the Papists to make Matrimony a Sacrament, (for that the Apostle, Ephes. 5. 32. saith, This is a great Mystery: which the old Interpreter translateth, This is a great Sacrament) is ridiculous: for First, Paul saith, Mystery only. And if as oft not only as the word Mystery is used, but as the old Interpreter translateth the same (Sacrament) we should forthwith have a new Sacrament, there would be no end of Sacraments. Then the calling of the Gentiles must be a Sacrament; then the Will of God must be a Sacrament, and many more: for so the old Interpreter translateth this word, Ephes. 1. 9 and 3. 9 and Colos. 1. 27. Secondly, Paul in that place to the Ephesians doth plainly expound himself, under the name of Mystery, to comprehend not the conjunction of man and wife; but the spiritual Conjunction which is between Christ and his Church. To speak nothing, how fond is it to make that a Sacrament, which is the Ordinance of God, not for his Church only, but for those which are without, and which they themselves by their doctrine bar their holy Shavelings from? two Sacraments, and all the Sacraments that are of perpetual use in the Church of GOD, for the strengthening of our Faith: For first, these are only commanded, Mat. 28. 19 Go, baptise all Nations. Mat. 26. 27, 28. Take, eat, etc. Drink ye all of this. Secondly, By them, all the graces of Regeneration are perfectly assured, and sealed up unto us. In Baptism, our first entrance and engraffing into Christ. In the Supper, our continuance & growing up in him. And that is it that the Apostle meaneth, when he saith, that by those two we partake of whole Christ his Body and Spirit, 1. Cor. 12. 13, 14. By one Spirit we have all been baptised into one Body (there is our incorporating) and been all made to drink into one Spirit, that quickeneth and keepeth life within us (there is the increase and growing up in Christ.) Thirdly, The same Sacraments have been in substance to all God's people, from the beginning of the World, and never any more. 1. Cor. 10. 1, 2, 3, 4. Now I would not have you ignorant, Brethren, that all our Fathers were under the Cloud, and all passed thorough the Sea, and all were baptised, coming unto MOSES, with the Cloud, and with the Sea: And all did eat the same Spiritual meat, and did all drink the same Spiritual drink: for they drank of the Spiritual Rock following them; and the Rock was Christ. The difference only is: First, In the outward Signs. Secondly, In that the Sacraments of the Old Testament were signs of c Heb. 10. 1. future good things, which Christ should perform: ours are signs and remembrances of good things already done and performed by him. The Ministers of the New Testament were first Apostles, The Ministers of the New Testament were Apostles (inspired, by whose Ministry were written the Books of the New Testament) Prophets, Evangelists, Pastors, Teachers, etc. inspired of Christ, as is aforesaid (by whose Ministry were written the Books of the New Testament:) than Prophets, Evangelists, Pastors, Teachers, etc. These five you have so reckoned up, Ephes. 4. CHAP. VII. Of that which the Scripture by excellency termeth, The Kingdom; and of the Church of Gods Elect. OF the three great Arms or Branches of Hitherto of Christ's Prophetical Office. That which the Scripture by excellency termeth, The Kingdom, is to the Church of Believers. It standeth in an effectual Calling, and the ruit that cometh from it. An effectual Calling, whereby he draweth as many as are elect to believe in him. Christ's Kingdom, two have been already opened: His general Government of the World, whereby he swayeth all things, and the favours which in the Largesse and Royalty of his Prophetical Office, he bestoweth upon the Church in general the bad among them aswell as the good; all sworn unto him, and called by his name, and all for the Elects sake, being so many steps and stairs to lead those whom God hath chosen, to fare more eminent and surpassing Graces, now to be spoken of in this third part, which the Scripture is wont to call, by way of excellency, d Mat. 13. 38. Luke 4. 43. Acts 20. 25. The Kingdom, e Rom. 14. 17. The Kingdom of God, or f Col. 1. 13. The Kingdom of his Son, and g Mat. 13. 44, 45. The Kingdom of Heaven. For though the same, as we have showed, be specially spoken of the Reign of the Messiah when he came into the World, yet for the truth and substance, it holdeth in all times from the beginning: that being Citizens of that Kingdom, we have as it were, a Heaven here on Earth, and Heaven indeed hereafter: for in it are all the glorious things which God communicateth with his people. We begin with that excellent and precious gift of Faith, the saving Knowledge of GOD'S Elect: Which standeth in the embracing and laying hold on Christ: the highest step of Grace that in this life is possible to be attained, whither the Reprobate never can ascend. Also it is the life & soul of the true Church on Earth, as Profession is outward: for the proof whereof, I refer you further to that which is spoken there, wherefore the number or h Ephes. 3. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Family, as Paul speaketh of God's Elect, effectually called to the knowledge and participation of Christ, makes the whole company of those that belong unto him, and are indeed and truly his: which therefore by excellency is wont to be called i Ephes 1. 22. & 5. 23, 32. Col. 1. 18, 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mat. 16. 18. The Church, or as we use to speak, and as the Symbol of the Apostles hath it, The holy Catholic Church, wherein these qualities come to be observed. First, The Church is but one: whether they be on Earth, drawn by the Word of Christ, and the Grace of his holy Spirit to believe in him; or in Heaven, there enjoying his blessed presence (so the Apostle doth k Col. 1. 20. Ephes. 3. 15. many times divide it) they make all but l Ephes. 1. 10, 23 Col. 1. 18. one body, whereof Christ is the Head. Secondly, Catholic or Universal The Papists ridiculous, to call the Roman Church (which if it were admitted a true Church, is but a particular Church) by the name of the Catholke Church. it may be called, having regard both to persons, places and times: Persons, as comprehending all GOD'S Elect, who in their time are all gathered into the bosom of this Church. Wherefore, Gal. 4. 26. the Catholic Church, jerusalem which is above, is said to be the mother of all. In regard of place: because it is not tied to any Region or Country in particular, but scattered throughout the World. For the times: In all Ages of the World, God hath ever some that are his indeed, members of the true Church through faith in him. Thirdly, The true Church is called holy, because they are indeed and truly the sanctified members of Christ, regenerate and borne again, in whom he dwelleth and reigneth by his Spirit, being washed, justified, sanctified through him, and hereafter for ever glorified. So as out of this Church there is no Salvation: for there is no Faith, no Christ, but there: and hereof the m 1. Pet. 3. 20, 21. Ark was a Figure, wherein all that were not, perished. Fourthly, The true Church, whilst it remaineth here on Earth, is invisible, because their Faith, which only maketh them members of the Church, cannot be known or seen of any but of those that do receive it. And if the true Catholic Church might be seen, then were it no Article of our Faith to believe it. Howbeit at the last Day they shall be all seen. To speak of Faith, which maketh men members of the true Church: Properly it is a virtue and holy quality of the Mind and Will, poured into us by the Holy Ghost, for the knowing and apprehending of Christ. But as the Scriptures take it, and Divines commonly define it, by the work of Faith, it is a knowledge and apprehension of Christ now absent, with all his benefits offered in the Word to be ones own. Howbeit, in so great a matter to use somewhat a more large description, and in one view to lay forth whatsoever is necessary to be known of Faith; Faith proper to God's Elect (for I meddle not here with Historical Faith, which n 1. james 2. 19 james calleth the faith of Devils, nor with o Mat. 13. 21. temporary Faith, or the Faith of p 1. Cor. 13. 2. working Miracles; these are but in name only and abuse of speech, or if properly Faith, yet not saving Faith: but true and saving Faith, is a special gift and grace of God, wrought in our hearts by the Holy Ghost, and that ordinarily by the preaching of the Gospel, nourished by the Word and Sacraments: joined it is with Knowledge, not a general or confused knowledge, but the saving knowledge of God's Children, that apprendeth Christ, and applieth him to every true Believer: But apprehending Christ absent in his Word, it is mixed with much weakness and unbelief, yet still holdeth fast and letteth not go the hold, but continually groweth, till we come to see Christ in his Glory; and therefore is perpetually waited upon by Hope, the sure Anchor of our souls. Now to open more largely the parts of this description, there be eight main points lie obvious before our eyes: First, The nature of Faith. Secondly, The persons to whom it is appropriate. Thirdly, The causes efficient, both primary and secondary, principal and instrumental, the begetting and the preserving causes. Fourthly, The prerogative of the faithful. Fiftly, The qualities or adjoints of Faith. Sixtly, Of sight, the full perfection of it. Seventhly, Of Hope the sister and companion: And eightly, the fruits or effects. The nature of Faith is to know Christ, to lay hold upon him, and with confidence and assurance to apply him to ones self. Wherein we are to consider, both the Object of Faith, and the Actions. The Object of Faith is Christ: for albeit Faith sometimes take hold of a particular promise, as the q Mat. 15. 29. blind men did for the opening of their eyes, yet it resteth not in that particular good: but thorough it looketh at the general good, which is Christ. But Christ is the Object of Faith, not as he is in himself and present, but absent in his Word. Whereupon it is called r 2. Thess. 2. 13. The Faith of Truth, or that which embraceth and layeth hold upon the Word and Truth of God, that is to say, the Doctrine of jesus Christ, and Christ himself in and by the same. And this Word is the Word of the Covenant, the Word of Reconciliation, published and preached, and sealed up by the Sacraments: in regard whereof, it is also called s Phil. 1. 27. The Faith of the Gospel. So that to speak properly, Faith seethe not so much Christ himself, as a certain Image and Picture of Christ in his Word and Sacraments, wherein we behold him, but as it were, in a Looking-glass. So Paul telleth the Galatians, Gal. 3. 1. that by the Gospel which he preached unto them, jesus Christ was pictured out before their eyes, and among them crucified. And hereof are the speeches, 1. Cor. 13. 22. We see now as it were in a Glass, in a Riddle, 2. Cor. 3. 18. But we all with open face beholding as in a Glass the Glory of the Lord, etc. The Actions are three, to know, to apprehend, to apply. First, Faith hath her seat in the mind and understanding of man: for without knowing of Christ, how can one embrace and lay hold upon him, since no t Ignoti nulla Cupido. man longeth for that he knoweth not? This is apparent by those titles which are given to Faith everywhere in the Scripture, as where it is called Knowledge, Understanding, Sight, john 6. 40. Every one that seethe the Son, and believeth in him, shall have everlasting life. Wherefore, 1. john 4. 16. these two are joined together, We know, and believe. Faith and other Knowledges differ thus: Knowledge is by Reason, or from the Testimony of the Senses; Faith grounding upon the authority and truth of him that promiseth, giveth a u Heb. 11. 1. being to things that are not, or be invisible. Secondly, In Faith there is an assent of the mind, and certainty or assurance, that the promises of the Gospel are true and good, not only in general, but especially to and of ones self: for there is a double knowledge of Christ, one, a general knowledge, which the x jam. 2. 19 Devils have, and tremble, the other proper to the faithful, which is an apprehending Knowledge, or knowing apprehension, When y john 6. 40. & 12. 44, 45. men see and believe in him. And this assurance every one that believeth, hath, (for seeing Faith whereby we enjoy Christ) is nothing else but to lay hold upon him, and to receive him as our own, how weak soever once hold be (for that maketh not a difference of Faith from other things, but only of the measure and degree of Faith) it followeth, that every man's conscience▪ may assure him, whether he believe, and so have Christ or no, as his senses can tell him, whether he reach forth his hand or no. Therefore the Apostle saith, z 1. john 5. 10. He that believeth, hath this testimony in himself. Howbeit, we cannot say, that assurance is an inseparable companion of Faith always and at all times; for as a hand that is benumbed, may hold a thing, though it doth not feel nor discern the hold it hath: so may it be in Faith, That though indeed and truly it apprehend Christ, yet sometime by the rage and violence of sin, that lulleth us asleep, and sometimes by other means it may fall out, that we shall have no sense nor feeling that we have him. Thirdly, The peculiar and special property wherein the very point of Faith doth lie, is in the heart and will, particularly applying to oneself that which he judged to be so true and good; for Faith is the hand of the soul, to apprehend Christ, and lay hold upon him, as the hand of the body apprehendeth outward things, and layeth hold upon them: And therefore hereby we apply Christ unto ourselves, and receive him for our own. And this to be the nature of Faith, the Evangelist expressly teacheth, when he saith, a john 1. 12. As many as received him (or laid hold upon him) he gave them this dignity, to be the sons of God, even to those that believe in his Name. And again, b john 6. 35. He that cometh unto me, shall never hunger; and he that believeth in me, shall never thirst. Where coming unto Christ, is expounded by the words following of believing in him, and that this carrieth with it a particular application, as the word itself doth show. So the Apostle c 1. Pe. 1. 2. Peter The Papists teach, that Faith layeth hold only upon a general mercy propounded generally to the Church, and not offered particularly to the several members thereof. doth more expressly declare, when he calleth it The sprinkling of the blood of Christ, particucularly and specially applied to our souls, for the washing and scouring of them; for albeit the promises of the Gospel are general, d joh. 3 16. Whosoever believeth in the Son, shall not perish, but have life everlasting: yet the same are to be understood singularly and particularly, as if they were spoken to thee and me, and to every one by himself in several: Otherwise, what should our faith differ from the faith of the e Luk. 4. 41. Devils▪ who knew him and proclaimed him to be that Christ, that Holy one of God? Hence are these speeches so common in the Scripture, f Psal. 17. 15. I in righteousness shall see thy face: I shall be satisfied, when I awake, with thy likeness. g job 19 25, 26. I know, my Redeemer lineth, whom I myself shall see, and mine eyes shall behold, and not any other for me: h Gal. 2. 20. Who hath loved me, and given himself for me. i 2. Cor. 5. 1. We know, that if this our earthly Tabernacle be dissolved, we have a Building from God, a House, not made with hands, everlasting in the Heavens. k 1. joh. 3. 4. We know, that we are translated from death, unto life, because we love the brethren. l Matth. 9 2. Son, be of good comfort: thy sins are forgiven thee. m 1. Tim. 1. 15. Christ jesus came into the world to save sinners, of whom I am chief. As if he should say, One, and a special one. Giving to understand, that he himself was one of those, whom Christ came into the world to save. Lastly, This is proved by both the Sacraments, the seals of the Covenant of grace, which are given and offered to every particular man. Therefore the n Eph. 3 17. Apostle assigneth it, as a fruit of faith, that thereby Christ dwelleth in our hearts, which, without a particular application, cannot be. From this part, Faith is termed a special confidence, o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. affiance, or trust; for the nature of Faith is chief seen in it, when the will and heart is not so much in expectation and hope, as it doth in present apprehend some good, and dependeth thereupon, and rejoiceth as if it had it; which affiance is of the nature of Faith both derived from one p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 8. 38. Phil. 1. 6. 2. Cor. 5. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. word that signifieth to persuade. Another kind of confidence there is, which is but a consequence and a fruit of faith, whereof we shall speak hereafter. Touching the subject or persons to whom it is appropriate, Faith is the proper and peculiar gift of God's Elect, which only differenceth them from the rest of the World; for all other graces, be they never so bright, or shining, are common with the Reprobate; but faith, with the fruits thereof, is proper to the godly. Whereupon Tit. 1. 1. it is called, The faith of God's Elect: for only they, and of them all and every one, are in their time, by virtue of God's Covenant, brought to believe, joh. 6. 37. Every one that the Father giveth me, cometh unto me. Else, in what better case are we now, then when the covenant of Works did hold us, seeing it is as impossible of ourselves, and by our own strength, to repent, and believe the Gospel, (which is the condition of the Covenant of Grace) as it was to fulfil the Law? Wherefore we must understand, that God, to speak properly, doth not require the same, as a mutual restipulation of our part, as it was in the former Covenant, where nothing is imposed which man's nature could not wield: But here it is rather a declaration of his pleasure, what he would have us do, and whereunto he will enable us: not a condition to endanger the Covenant, but an assurance that he will give us strength to keep it. So as the whole Covenant properly and in truth riseth of his part, and lieth upon him: Like his other Covenant q jer. 31. 35, 36. (brought to confirm this) with the Sun and Moon and Stars, whom (otherwise unable of themselves) he maketh to run their course: But howsoever, r jer. 32. 39 Ezech. 36. 26, 27. all come from his only grace and virtue, yet to us that are not stocks and stones, but endued with a reasonable 2. Cor. 5. 17, 18. soul, understanding, will, and other faculties, this Covenant is wont to be expressed, sometimes by words s Rom. 10. 9 Rom. 8 13. conditional, sometimes in t Ezech. 18. 31. commanding wise; that the greatness of the peril, and the difficulty of the precept might make us to bestir ourselves, to use with care and conscience the means that he appointeth, for the attaining of that precious gift, and to work together with God, when we are once wrought upon by his Spirit. And herein lieth one other main difference between the Law and the Gospel, or the covenant of Works, and this covenant of Grace: The Law only commandeth obedience, but giveth no power to obey; and therefore is called, u 2. Cor. 3. 3, 6, 8, 9 The dead Letter, written with Ink, and in Tables of Stone, ready indeed to be read and seen, but having no life in it to change the heart, which remaineth as stony as before. The Gospel not only commandeth, but giveth faith and newness of life; and is therefore said to be written in our hearts, and called The ministration of the Spirit, because it giveth the Spirit of Christ, and righteousness through him. The Law therefore pronouncing nothing but judgement and condemnation against us, as that which commandeth things impossible, by reason of our weakness, terrifieth and amazeth the conscience: In which respect it is called, x 2. Cor. 3. 7, 9 The ministry of death and condemnation. Contrariwise, the Gospel bringing glad tidings of peace and reconciliation, quieteth & appeaseth the conscience, Rom. 5. 1. Being justified by faith, we have peace with God, through jesus Christ our Lord. Both parts of this difference are found, Rom. 10. 5, 6, 7, 8. For MOSES thus describeth the righteousness which is of the Law, that the man which doth these things, shall live thereby. But the righteousness which is of faith, speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? That is to bring Christ from above. Or, Who shall descend into the deep? That is to bring Christ again from the dead. But what saith it? The Word is near thee, even in thy mouth and in thine heart. This is the Word of Faith which we preach. But if God bestow faith upon all and every of his Elect, what shall we then say of Infants that die in the Mother's Womb, or as soon as they are borne, who cannot, as it seemeth, properly be said to have faith, and yet nevertheless we cannot deny but the x Mat. 19 14. Kingdom of God doth appertain unto them? If it be clear that Infants have no faith, than we must needs say, the Spirit of God in some other unspeakable manner uniteth them unto Christ. But (yielding all due respect to other men's opinions) I should think that were rather a quaere, than a ruled case: for First, As they have knowledge and other faculties of the mind, without which no reasonable soul consisteth: so I do not see but they may have supernatural Grace, some seeds of the habit of faith for the apprehending of Christ, that are of the nature of faith, and faith itself in a kind (which how small soever, sufficeth to salvation) doth the weakness of the Organ of the body make it impossible for God to work supernaturally in their soul? and to give to little children whom his purpose is to save, at the least so much illumination of the mind (more than is ordinary for that age) as may be fit to receive the Grace of Christ? Those, whom in a moment, and at an instant, as soon as they are taken up into Heaven, he filleth with a whole Sea of Knowledge and Understanding of Christ, more than all the Prophets and Apostles had whilst they lived upon the Earth, can he not immediately before, sprinkle them with one jot of Knowledge, as much Faith as the grain of a Mustard Seed; and make them by the tip of the hand of the soul, and, as it were, the finger's end, to touch him, whom they shall immediately have the full fruition of? Secondly, The example of jacob is very forceable for his, and his brothers rushing together in the Womb, or dashing one against another. jacobs' holding of Esau by the heel, the Prophet y Hosh. ●2 3. interpreteth to be a kind of striving with him for the Grace and Blessing. Thirdly, z jer. 1. 5. jeremy was sanctified before he came out of the Womb: and a Luke 1. 15. john the Baptist filled with the Holy Ghost, being yet in his Mother's belly: shall we think, that in the Womb they were in Christ, and so sanctified one way, and when they came to years of understanding, by another? Fourthly, Forasmuch as there is but one way of joining us to Christ, when we come to Heaven, which is b 2. Cor. 5. 7. Sight, whereunto our faith now is answerable, being of the same nature and quality, only differing in the measure (for faith is nothing else, but to c john 6. 40. & 12. 44, 45. see and to behold him;) I cannot make myself believe, but the same way which serveth here for all the rest of God's Elect, especially being of such near affinity with that we shall have then, and rather to be termed a kind of d 1. Cor. 13. 21. sight, than a divided member from it, doth serve for children also, that as there is but one life e john 5. 24. & 6. 47. begun here and perfected in Heaven, so there should be but one line to lead unto it, namely, the light of the mind, to see and behold Christ, now, in a Looking-glass; hereafter, face to face. Fiftly, Of any other way or means for Infants to come by Righteousness or Salvation, but by believing (the condition of the Covenant of Grace, as doing is of the Covenant of works) the Scripture (so fare as I can learn) speaketh not a Word; but to the contrary giveth general and universal rules, without any incling of exception, as john 17. 3. This is life everlasting, to know thee the only true God, and him whom thou hast sent, jesus Christ. Therefore some spark of knowledge cannot be denied to these, who having the Son, f 1. joh. 5. 11, 12: in whom this life is, must needs be confessed to have everlasting life. Again, john 6. our Saviour defining first, what it is to come to him, g john 6. 35. He that cometh to me, shall not hunger; and he that believeth in me, shall not thirst, immediately addeth, h Verse 37. Whatsoever the Father giveth me, (meaning all those whom God in his everlasting counsel hath appointed to be Christ's) shall come unto me, or believe in me. The opposition that is made, Gal. 3. 22. The Scripture hath shut up all things (that is, all men, and whatsoever is of and in man) under sin, that the promise by Faith in jesus Christ might be given to those that believe, proveth, that Faith, which is the remedy, must needs be as general as the disease that spreads over all. So the similitude, which our Saviour doth enforce, john 3. 14. As MOSES lift up the Serpent in the Wilderness, so must the Son of man be lift up, that every one which believeth in him, should not perish, but have everlasting life. The brazen Serpent was figure of Christ, and as none were helped by the Serpent, but those that looked upon it: No more doth any virtue come from Christ, but to those that believe in him. Lastly, i Gal 3. 7. Those that are of Faith, they are the sons of ABRAHAM, for k Rom. 4. 16. to all his seed, the promise is firm by Faith, and his title is l Rom. 4. 11. The father of the faithful. But the Scripture maketh him, m Rom. 4. 16. the father of us all, and that all n Rom. 9 8. the children of the promise, that is, the whole number of God's Elect (for of that primary cause of our salvation, God's holy Election, Paul there disputeth) are reckoned in his seed: for since the cause why we are said the seed of Abraham, is o Gen. 22. 18. Gal. 3. 16. signed to be for the interest we have in that blessed seed, in whom Abraham and all his posterity are partakers of the heavenly Inheritance. To exclude Infants from being Abraham's seed, were as much as to bar them from having part in Christ: whereupon it followeth, and so the Apostle doth conclude, Gal. 3. 8, 13, 14. that in the same manner as he obtained the blessing (which was by Faith) so do all Nations of the World, jews, and Gentiles, and every particular person, all and as many as lay under the curse before. But of this enough: we come unto the causes. Faith cometh not from ourselves; it cometh from the Holy Ghost, and is the special work of the Spirit of Christ's, a may appear by the Prayer of the Apostles, Lord, p Luke 17. 5. increase our faith; and by him that said, q Mark 9 24▪ I believe, Lord, help my unbelief. This work of the Spirit making us so to believe, is termed A drawing of us to Christ, john 6. 4. Cant. 1. 3. A Calling, Rom. 8. 30. but in a more strict signification than the calling spoken of before, and many ways differing from it: for That is but a Calling to the Profession of Christ; and therefore outward and external only: This, to the participation and enjoying of Christ himself; and therefore a true and effectual Calling. That but to the visible Church: This to be a member of the true Catholic and invisible Church of God. The cause that moveth God to bestow this gift of Faith upon us, is his own special Grace, and the good pleasure of his Will. So saith the Apostle, Phil. 1. 29. To you it is freely given to believe in Christ. and Acts 28. 27. He did much help them that had believed through Grace. We come therefore to apprehend Christ, only because through his Grace and Goodness we are apprehended of him. wrought (ordinarily) by preaching. The only instrument that God useth ordinarily to beget faith, is the preaching of the Word, as the r Ro. 10. 14, 17. Apostle saith, How can they believe in him, of whom they have not heard? and how can they hear, without a Preacher? concluding; Therefore Faith is by hearing, and hearing by the Word or Ordinance of God. And s 1. Cor. 1. 21. again, Because in the wisdom of God (this Frame and Government of the World, wherein the wisdom of God shineth so clearly, the World yet by that Wisdom knew not God) it pleased God by the foolishness of preaching, to save those that believe: as in another t Rom. 1. 16. place he saith, that the preaching of Christ is the power of God unto salvation to every one that believeth. And JAMES u james 1. 18. Because he would, he begat us by the Word of Truth: for this cause he calleth x james 1. 21. it, The ingraffed Word, because by the Ministry thereof, God changeth us anew: and the Scripture y Mat. 13. 4. elsewhere compareth it to seed, that as no Harvest can be without sowing of the Ground, nor no Generation without the seed of our fleshly Parents, no more z Mat. 13. 23. can any Faith without hearing of the Word, nor any Regeneration, without the Seed of the Word of God. 1. Pet. 1. 23, 24. Being borne again, not of corruptible seed, but of incorruptible. That is the Word of God, who liveth and abideth for ever, which maketh much to commend the excellency and necessity of GOD'S holy Ordinance of Preaching. Not that preaching hath this fruit and effect by any natural virtue or power that is in it, but by the a Rom. 10. 17. Ordinance and Blessing of God, who useth to hide and conceal his own supernatural work in our conversion, as it is the Glory of God to hide his counsel, Proverbs 25. 2. Neither in saying so, do we tie God unto the means, as though without Preaching it could not be wrought at all: for as in the things of nature, he is not tied unto the means, being himself the▪ Lord of nature: no more must we judge him in this work above nature, wherein he taketh glory to himself, to deal how and which way he will in an extraordinary sort. Sometimes in respect of the times, sometimes, in respect of the persons. In the ruinous estate of the CHURCH, when there wanteth a set and established form of government, it pleaseth him many times to bless the very sound of the Word, though it be but read or talked of, and sometimes other means so fare as to make it effectual for the planting of faith in the heart; as john 4. 39 many of the Samaritans were brought to believe in Christ, only upon the woman's words, which bare record of him. And the b Rom. 10. 18. Apostle to the Romans sheweth, that all the World was without excuse, to pretend that they had not heard, seeing the sound of the Apostles Doctrine was gone abroad into all the Earth. The Wisemen also, Mat. 2. were led by a Star, as it were, by the hand, unto the true knowledge of Christ. And Reuel. 12. 6. it is said, that the woman which fled into the Wilderness, had a place prepared of God, that they should feed her there a thousand, two hundred and threescore days. Of the extraordinary work, in respect of the persons, we have an example in the course which it pleaseth him to take with Infants that are not come to years of discretion and understanding, as also with men of age, which have not capacity; be it natural fools, mad men or deafe-borne, in whom the Spirit of God worketh immediately without this outward Ministry. To the faithful this prerogative doth belong, that wherefore with these God maketh indeed his Covenant. God not only offereth, but maketh with them his Covenant. In the Scripture it is called, A striking, smiting, or as the word doth signify, c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Cutting off a Covenant. The phrase seemeth to be taken from the custom of old-time, in making of solemn Covenants, which was, to cut a beast in twain, and to pass between the parts of it, Gen. 15. 17, 18. jer. 34. 18, 19 The qualities or adjoints of Faith are three. First, Apprehending Christ now absent only in his By virtue whereof our Faith, albeit apprehending Christ absent, it apprehend him weakly: Word and Sacraments, the knowledge and apprehension must needs be feeble and weak. Wherein notwithstanding there are distinct degrees: neither are the faithful that lay hold on Christ, endued all with the like measure of Faith: for there is a weak and a slender hold, as it were, by the finger's end; there is a strong and a fast hold, as it were, with the whole hand. The first of these is called d Mat. 8. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A little Faith, and e Mat. 17. 20. Faith as much as a grain of Mustard Seed. But how weak soever, the Lord accepteth it, and promiseth not to quench so much as the f Esay 42. 3. smoking Flax: yea, he accepteth the very desire to believe (which is the beginning and least step of Faith) for faith itself. And this kind of Faith is to be seen in the father g Mat. 9 24. of the child that cried with tears, I believe, Lord, help my unbelief. The other by a Metaphor taken from a Ship, that cometh into the Haven with full Sails, is called Plerophoria, or a full assurance, whereof we have h R●. 4. 20, 21. Abraham for an Example, Who was not weak through unbelief, but was strengthened in the Faith, and gave glory to God, being fully assured that what he had promised, he was able also to do. Our faith being weak, is through the gracious operation yet confirmed by the Word & Sacraments, Prayer and other holy means, of the same Spirit that first wrought it, strengthened and supported by the Word and Sacraments, which are the nourishing and preserving causes; that so long as here we live, we have a continual need of the Ministry and all other holy means. Whereupon Paul bidding the Thessalonians i 1 Thess. 5. 19, 20. not to quench the Spirit, immediately addeth, Despise not Prophecies. Another thing proper unto Faith is this, that where it never letteth go the hold all other Gifts and Graces of the Spirit, if they have not Faith (which is the Root) may whither and come to nothing, this never can be lost, but groweth to the end. Wherefore out of this one Root, two branches, as it were, do spring. And because they are both worthy of special consideration, it shall not be amiss distinctly to speak of them. One, (which is the second quality of Faith) that he which once hath this Faith, is sure to have it still. So saith our Saviour Christ, Luke 22. 31. in the person of Peter, giving a perpetual comfort to all that are his, I have prayed for thee, that thy Faith should not fail. In another place he saith, k john 6. 35. He that cometh unto me, shall never hunger, and he that believeth in me, shall never thirst. Agreeable whereunto is that of JOHN, l 1. john 2. 19 They went out from among us, but they were not of us: for if they had been of us, they would have abidden with us. For this is that sweet and everlasting promise that God hath made unto his Church, m jer. 32. 39, 40 I will not put my fear into their hearts, that they shall never departed away from me all the days of their life. And excellent to this purpose is the speech of our Saviour Christ, n john 10. 27, 28, 29, 30. My sheep hear my voice, and I know them, and they follow me, and I give everlasting Life unto them, and they shall never perish, neither shall any pull them out of my hand. My Father which hath given them me, is greater than all; and none can pull them out of my Father's hand; I and my Father are one. And again, o john 6. 37, 39, 40. Every one that the Father giveth me, cometh unto me, and him that cometh unto me, I will not cast out, but I will raise him up in the latter Day. To conclude that which is said, Mat. 16. 18. that the gates of Hell shall not prevail against the Church, must needs be true of every one which by Faith is made a member of the Church. So that our faith, how weak soever it be in itself, yet it is firm and strong, in, and through him that hath promised to hold it up: so as all adversary powers shall not be able to root it out; which is the fullness of excellency purchased for us by Christ; that being quickened from death, and a spiritual life put into us, we are no more at our own hand, left to keep ourselves, and so in danger to lose all again, as Adam did; but have the promise of a continual support and stay, by the mighty working of Christ's Spirit, till we come to his heavenly Kingdom, where is nothing but Eternity: And therefore he that once believeth, is said p john 3. 36. already to have eternal Life, to q Ephes. 2. 6. be raised up, and seated in heavenly places, r Rom. 8. 30. glorified, etc. for the certainty and undoubted assurance of it. And s Rom. 5. 1. being justified by Faith, saith the Apostle, We have peace with God; which could not possibly be, if we were not sure to continue in the state of Grace. As for those exhortations so common in the Scripture, t 1. Cor. 10. 12. He that thinketh he standeth, let him take held lest he fall. u 2. john ver. 8. Look to yourselves, that we lose not the good things which we have wrought, but that we may receive a full reward. x Reuel. 3. 11. Hold fast that thou hast, that no man take away thy Crown. y Heb. 12. 15. Take heed that no man fall from the Grace of God. z 1. Thes. 5. 19 Quench not the Spirit: and such like, whereby it seemeth that the Spirit of Adoption and Sanctification, proper to God's Children, may be lost: The answer to them, and all other of that kind, is short and ready: They serve to stir us up to watchfulness and diligence; and as the Apostle speaketh, to work our salvation in fear and trembling; not to teach what is possible for true Believers to do: for as God doth assure the faithful, that they shall persever & hold on unto the end: so he hath appointed Exhortation and the Preaching of the Word, as a means whereby he will nourish this holy fire in us. But do not the sins and grievous falls of GOD'S Elect impeach the truth of this Doctrine? Not a whit: for the a 1. john 3. 9 seed of God abiding in them, maketh that they cannot sinne totally and finally, without recovery: but are at the length raised up again; and in the mean time, their Faith and Grace is not extinct and gone, how sore soever it may be shaken; as is evident to be seen in Peter, whose sin being of that nature, that (the sin against the Holy Ghost except) a greater can scarcely be imagined, yet his b Luke 22. 32. Faith, supported by the Prayer of our Saviour Christ (who hath c john 17. prayed in like sort for all that are his) in all that conflict did not fail. And David, after his fact with Vriahs' Wife, and the murdering of her Husband, prayeth, d Psal. 51. 13. Take not thy holy Spirit from me. Therefore he had not lost it. The other point, which is the third quality of faith, but continually groweth, is, that continually it groweth. Therefore the e Rom. 1. 17. Apostle saith, that by the preaching of the Gospel, the Righteousness of God is reueiled from Faith to Faith: That is a Faith that groweth and increaseth continually, being nourished and helped by meditation of the Word of God, serious and faithful Prayer, and other means which God hath sanctified, to keep this holy f 2. Tim. 1. 6. fire still within us, that it never should go out, but flame forth more and more. Faith, even when it ceaseth to be Faith (for as we till we come to see Christ in his Glory: read, 1. Cor. 13. 13. Now and no longer, abideth Faith) yet even then we cannot give her lost, since she groweth into a greater and a fare surpassing light to see Christ in his heavenly Kingdom: for Faith is in this life, and sight in the World to come, as the Apostle doth distinguish them, 2. Cor. 5. 7. We walk by Faith, and not by Sight. And g 1. Pet. 1. 8. PETER, Whom though ye see him not, yet ye believe in him. Sight therefore hath place in the next World, and apprehendeth Christ, as he is in himself then present, without this Glass of the Word and Sacraments. 1. john 3. 2. When he shall be manifested, we shall see him as he is. 1. Cor. 13. 12. Then (after this life) we shall see him face to face. And both these are in nature and essence one: for even Faith is a kind of seeing Christ, john 6. 69. and 1. john. 4 16. Every one that seethe the Son, and believeth in him, shall have everlasting Life: only they differ in measure and quantity. In Faith this seeing of Christ, the knowledge and apprehension of him, is feeble and weak, 1. Cor. 13. 12. Now we see in a Glass. In sight it is full and perfect, as it is said there, But after that which is perfect is come, etc. With Faith, Hope is always joined. By Hope, I So as Faith hath always Hope, that is, an assured waiting for of that blessed Sight going with it. mean the blessed expectation and waiting for of eternal Life. But because Hope is commonly taken as of things doubtful and uncertain, that to hope for salvation, seemeth no more, then to stand in suspense, and questionable whether one shall be saved or no, it is good we understand the very nature of this Grace. Hope therefore (to speak in general) is an expectation and waiting for of some good thing, not present, but promised, and to come: h Rom. 8. 24, 25 for hope which is seen, is no hope: for how can a man hope for that which he seethe? but if we hope for that we see not, we do wait for it with patience, saith the Apostle to the Romans. Therefore according to the nature of the promise, so doth Hope take hold doubtingly, where either there is no special, and certain promise, or the faith and credit of the Promise-Maker may be called in question. But that hope which the Scripture speaketh of, and which here we deal with, respecting celestial Happiness, and eternal Glory in Heaven, which i Titus 1. 2, 3. God, that cannot lie, hath promised in his Word, apprehendeth the same most certainly, without all exception; and therefore is said, k Rom. 5. 5. not to make ashamed; being a Noble and a Royal Virtue, and of a Divine Offspring, the Daughter of Faith, and Mother of Patience, Daughter and inseparable Companion of Faith: for what is Faith else, but l Heb. 11. 1. the groundwork or foundation, and subsistence of things hoped for? Again, it is the Mother of Patience, as we heard even now out of the Epistle to the Romans: If m Rom. ●. 25. we hope for that we see not, we do wait for it with patience. Therefore the Apostle elegantly termeth it, n Heb. 6. 19 The Anchor of our souls, to stay us in the midst of the storms and troubles of this life, till we arrive at the haven of all our rest. Faith and Hope do thus differ: Faith embraceth Christ, as present, and in him all Happiness in general: Hope looketh at one certain Happiness to come, which is the enjoying of the glorious presence of God, of CHRIST, and of the holy Angels in Heaven. CHAP. VIII. Of Regeneration. THE fruit and glorious effect of Faith, that The fruit of an effectual calling is, that destroying of the old world, that is, our sinful & cursed estate, by the power of his death and sufferings, he maketh is, of Christ by Faith apprehended of God's Elect, is this; that destroying in them the old World, that is, our sinful and cursed estate by the power of his death and sufferings, as the Apostle teacheth, Gal. 6. 14. and in other places: he maketh of the true Church, a new, a heavenly World, giving his Son unto them, and Righteousness, Holiness, and life everlasting in and through him. Many points of great weight, and singular use, arise from hence, seriously to be attended. First, Here is the real and royal performance of the Covenant, which God, that cannot lie, not only offereth unto all, to whose ears the sound of the Word doth come, and striketh hands with such as by Faith make it theirs, but giveth and performeth the very truth thereof, when they are once entered into the society of the Covenant: wherefore it is called, o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The exhibiting of the Covenant, a putting into possession, as it were, by livery and seisin, Ezech. 20. 37. and Paul saith, Gal. 3. 23. The promise by the Faith of jesus Christ, is given to those that believe. So we find recorded, jer. 31. 34, 34. This is the Covenant which I will make with the House of Israel, I will put my Law in their mind, and write it in their heart, and will be their God, and they shall be my people: I will be favourable to their iniquities, and their sins will I remember no more. And again, Ezech. 36. 25, 26, 27. I will pour upon you clean waters, and ye shall be clean from your pollutions, and from all your abominations will I cleanse you, and I will give unto you a new heart, and a new Spirit will I put in the midst of you: and I will take away the heart of stone out of your flesh, and will give unto you a hart of flesh, and my Spirit will I put in the midst of you, and make that ye shall walk in mine Ordinances, & my judgements ye shall observe & do. Secondly, This Covenant is exhibited but to a few, of the true Church, jer. 31. 33. the House of Israel, God's faithful people; whereas all mankind was partaker of the former Covenant: for in Adam all were made righteous: Wherefore Faith is the only means and instrument, whereby God in this life giveth his Son, or Christ giveth himself unto us, and is made ours by spiritual Regeneration; as the Apostle witnesseth, q 1. joh. 5. 1. Every one that believeth that jesus is that Christ, is borne of God. And again, r joh. 1. 12. As many as received him, he gave unto them this dignity, to become the sons of God, even to those that believe in his name, who are not borne of blood, nor of the will of the flesh, nor of the will of man, but of God. s Gal. 3. 26. All ye, saith the Apostle to the Galatians, are the sons of God, through faith in Christ jesus. This alone putteth us in possession of Christ, and of all the good things we have from him: for t Eph. 3. 17. he dwelleth in our hearts by faith: and there is u joh. 6. 35. no way to feed upon him, but by believing in him: no way to life, but by feeding on him. Otherwise we cannot have his Spirit, which x Gal. 3. 14. we receive by faith only, nor y Act. 26. 18. have our sins forgiven us, or Christ's righteousness imputed to us, which is every where called, z Rom. 4. 11, 13. The righteousness of faith, a Rom. 9 13. & 10. 6. The righteousness by faith, b Rom. 3. 22. The righteousness of God by faith, c Rom. 4. 5, 9 Faith imputed for righteousness. And Faith said to be that, whereby we d Abacuc. 2. 4. Rom. 1. 17. Gal. 3. 11. Heb. 10. 38. are righteous, whereby we e Rom. 3. 26, 28. & 5. 1. Gal. 2. 16. & 3. 8, 24. are justified, (not for any inherent quality that is in Faith, more than in Love, Hope, or other virtues; but because it apprehendeth Christ, and maketh him ours, who is our only righteousness) our hearts cannot else be purified, for f Act. 15. 9 that Faith doth alone: Else can we not be partakers of the promised bessednesse g Gal. 3. 9 which is given to the faithful only. So wonderful is the work of Faith. Thirdly, Here is the very life and power of the Kingdom a new, of Christ, and that wherein his glory shineth incomparably, most of all, in that he frameth and fashioneth us from above, to be new Creatures; of natural men, spiritual heavenly men; of carnal, h Psal. 102. 19 So Eph. 2. 10. a people created again, as the Psalmist speaketh, whereby he maketh a new face of things, and as it were, another world: i Esay 65. 17. I make new heavens, and a new earth. k 2. Cor. 5. 17. If any man be in Christ, he is a new creature: old things are passed away, behold, all things are become new. The Author to the Hebrews termeth this excellent condition and estate, l Heb. 2. 5. The world to come, in opposition to this present world, whereof the Apostle saith, that m Gal. 1. 4. Christ hath delivered us out of this present evil world. Wherefore by the world to come, is not meant (as in our common speech it is, & as some n Luke 18. 30. Mark 10. 30. other where the Scripture taketh it) the life that shall be hereafter, but the world here restored, in, and through Christ, even from the first promise made in Paradise, and fully to be perfected, when God shall be all in all: for the world corrupted by the sin of ADAM (that whereof all men naturally are members) goeth under the name of the old world: o 2. Pet. 3. 15. this wherein righteousness dwelleth, of the new. To note more expressly the quality of this new world, a heavenly World, I call it heavenly, as the Scripture doth in diverse places, opposing it to that which is terrene and earthly. This is not, saith p jam. 3. 15. JAMES, the wisdom that cometh from above, but earthly, natural, devilish. And the Apostle to the Colossians, q Coloss. 3. 1, 2, 5. Seek the things which are above, where Christ is sitting at the right hand of God: mind the things which are above, not which are upon the earth: Mortify therefore your members which are on the earth, Fornication, Uncleanness, &c So to the Philip. r Phil. 3. 19, 20. Whose end is destruction, which mind earthly things: But our conversation (or, if you will, Free-burgesship) is in Heaven. Wherefore the City, whereof we are thus Free Burgesses, is called, s Reu. 3. 12. The City of God, t Reu. 21. ●. & 22. 19 The holy City, u Reu. 3. 12. & 21. 2. New jerusalem, which cometh down from God out of Heaven, x Gal. 4. 26. jerusalem above, which (as it is there said) is the mother of us all. The World therefore thus form and fashioned anew by the power of Christ's Spirit, is An everlasting World, the Citizens and Free Burgesses, y Esay 44. 7. An everlasting people, Christ the Prince, z Esay 9 6. Father of eternity, and the Kingdom itself an everlasting Kingdom, that shall not have any end. So saith DANIEL, a Dan. 2. 44. It shall destroy and consume all other Kingdoms, but itself shall stand for ever: b Dan. 7. 14. His dominion is a perpetual Dominion, that cannot pass, and his Kingdom, a Kingdom that cannot be destroyed. And the Prophet MICA, c Micab. 4. 7. to the same purpose; JEHOVAH shall reign over them, in Mount Zion, from this time forth for evermore. This is it which the d Luke 1. 33. Angel telleth MARIE, He shall reign over the house of JACOB for ever, and of his Kingdom there shall be no end. For where it e 1. Cor. 15. 24. is said, that this Kingdom must have an end, and that he shall deliver it up to God his Father: We must understand, that the Kingdom of Christ is two ways to be considered; one, as he ruleth and reigneth in the hearts of the faithful, and is the head of his Church, which cannot have any end; for he must continue the Head of his Church for ever. Wherefore the word which is commonly translated (End) may perhaps in that place rather signify Perfection; this Kingdom of his being so fare from having an end with the end and dissolution of the world, that contrariwise it shineth, and showeth itself most, when all his enemies shall be subdued under his feet, that he may reign glorious in his Saints, who being then wholly led and governed by his Spirit, shall not so much be subject to him, as knit and united with him. But the Kingdom of Christ is also taken for that government, which for the Church's sake, and to bring men to faith and obedience of the Truth, he hath over all the world beside, bridling and subduing Satan, Sin, and all the enemies of our salvation, which then shall cease, when having finished the whole work of our full and perfect Redemption, he shall crown with immortality those that are his. Our Saviour Christ comparing the Kingdom of weakly here by Faith, and therefore by means of the Word (ordinarily) which is called the Kingdom of Grace. Heaven to f Math. 13. 31. a grain of Mustardseed, which being at the first the least of all seeds, becometh very great: and to g Math. 11. 33. Leavens, which at the first is in some part of the dough, but in time spreadeth itself over the whole lump; teacheth us the order and manner of God's proceed in the things that have been handled. The beginnings weak and tender: all perfection reserved till we come to heaven. Whereupon this part of Christ's Kingdom is distinguished into the Kingdom of Grace, h Esay 59 21. and the Kingdom of Glory. The Kingdom of Grace, which is, and standeth by faith, and therefore by the Word (the subject of faith) ordinarily, that in the Church of believers the Word and the Spirit do always go together, the Church never destitute of the Spirit, the Spirit never separated from the Word. As the Prophet joineth them by an everlasting Covenant, Esay 59 i Esay 59 21. This is my Covenant with them, saith JEHOVAH: My Spirit which is in thee, and my Word which I have put in thy mouth, shall not departed out of thy mouth, nor out of the mouth of thy seed; nor out of the mouth of thy seeds seed, from this time forth for evermore. So vain a thing it is, whilst we live Anabaptists and such like fanatical spirits. in this World, to dream of a Spirit without the Word. The Spirit of Christ therefore working by Faith, the work itself must needs be of the nature of Faith, weak and imperfect, as that is. But in the Kingdom of Glory coming to see perfectly hereafter by Sight, (and therefore immediately by Christ's Spirit:) & that is called the Kingdom of Glory. Christ, all things shall be wrought by the present beholding of him, the vision of his face, and the immediate working of his Spirit. There shall then be i Reu. 21. 22, 23. no Temple; but the Lord God Almighty, and the Lamb are the Temple: for when the Faith whereby now we walk, must cease, than the preaching of the Word, and the administering of the Sacraments shall also cease. The k 1. Cor. 13. 9, 10 Apostle telling us that whether prophesying and interpretation of the Scriptures, or speaking of strange Tongues, (which God in those beginnings of the Gospel graced his Church withal, for the winning of men to the obedience of the Faith) or knowledge and instruction of other, (being the ordinary way whereby we attain here to knowledge) they shall cease and be abolished: for when in God himself we shall behold all things, then to no purpose shall these helps serve, which now we use either to teach, or to be taught. Wherefore here is all and all manner of perfection: l 1. john 3. 2. When he shall be manifested (saith JOHN) we shall be like him: for we shall see him as he is. This so great a work, to make the World anew, the by the power of his Resurrection. Scripture commonly doth attribute to the virtue of his Resurrection, whereat because the Glory of his Kingdom did actually begin, though the efficacy thereof were ever since the fall of Adam, itself obtaineth the name of the Kingdom m Mat. 16. 28. of the Son of Man, being the groundwork and foundation of our n 1. Pet. 1. 3. Regeneration, o Rom. 4. 24. justification, p Rom. 6. ●, 5. Sanctification, and q 1. Cor. 15 20. 1. Thess 4. 14. rising from the dead, yea, and of the r 1. Pet. 3. 21. The day of his rising, saving of our souls, as in the particulars hereafter shall be seen. A worthy fruit indeed of our Saviour's Resurrection, and (no doubt) I may truly say, a greater and a more noble work then the first Creation: whereupon the Day wherein he arose and renewed the World again, being the s Mat. 28. 1. Mark 16. 9 Luke 24. 1. john 20. 1. first day of the Creation, which the Scripture is wont to call, The first day of the week, because it began next after the jews Sabbath, is, in perpetual memory of that benefit, become the Day which we Christians do keep holy; the Day being changed, but not a Day of rest abolished. And that the Day was so changed, is easy to be proved which was the first day of the Creation, is (an everlasting remembrance of that benefit) come in the place of the Sabbath, out of the Scriptures: for first, on this Day the Apostles t john 2. 19, 26. Acts 2. 1. kept their solemn Assemblies and u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Congregation-meetings, on this Day they came together to x Acts 16 13. Prayer, y Acts 20. 7. preaching of the Word, breaking of bread, etc. on this Day were z 1. Cor. 16. 2. collections and gatherings for the poor: And * Reuel. 1. 10. john on this Day gave himself in a special manner to spiritual Meditations. Paul a Acts 20. ●, 7. likewise having election of seven whole days; wherein he abode at Troas, made only choice of this. Secondly, Our Saviour Christ himself gave testimony to this Day, gracing it with his b Mark 16. 1● Luke 24. 21. john 20. 19, 26. apparitions, c Acts 2. 1. distributions of the Holy Ghost, etc. For the d Leu. 23. 15, 16 Feast of Pentecost fell always upon this first Day of the week. But you will say, We read no where of any Commandment given for such an alteration. Neither is it necessary: the constant practice of Christ and his Apostles and of the Churches then generally without exception, is a rule to bind all Ages in perpetuity, seeing the Apostles did nothing of their own heads, but as they were taught of Christ during those forty days that he abode with them after his Resurrection: And yet if a Commandment were needful, is not that an express Commandment, 1. Cor. 16. 2. Touching the gathering for the Saints, as I have appointed in the Churches of Galatia, so also do ye? Every first Day of the week, let every one lay aside, etc. which is a special duty of the Sabbath Day. I verily think, the Psalmist so long before pointed at it, when he saith, e Psal. 118. 24. This same Day (wherein Christ, the Stone which the builders refused, is, by his rising from the dead, become the head of the corner, f Psal. 102. 19 Prince of a new created people, and Lord of the g Heb. 2. 5. etc. World to come) JEHOVAH hath made, that is to say, magnified and made famous, to be celebrated with Praises & Thanks. givings in his Church for ever: As the word (made) is taken, 1. Sam. 12. 6. Esay 43. 7. and in diverse other places. And what marvel though the Day suffered a change, when the whole World itself was changed? This, besides the change of the Day itself, brought and with it two other notable changes also: First, Of the name: from the Sabbath, to be called called the Lords Day, by a greater and more honourable Title, h Reuel. 1. 10. The Lord's Day, consecrated to his Service. So as the very name is become a Badge of our Christian and holy Profession, severing us from jews, Turks, and other Enemies to the Name of Christ. Neither shall you find in all the New Testament, that the Day which the Churches celebrate, was, at any time after Christ's Ascension, called The Sabbath Day. Secondly, In that it beginneth not on the Evening of beginning when he arose, and began to renew the World. the Day before, as the jewish Sabbaths did, but at the dawning of the Day, when i Mark 16. 9 john 20. 1. our Saviour began the work of his Resurrection. Now, that the Day which we are to sanctify, beginneth at that time, is made good by the practice of Saint Paul, who tarrying at Troas seven whole days, preached upon this Day, and continue in his Sermon unto midnight, spent the rest of the night in holy conference unto the dawning of the day, and then departed, Act. 20. 7, 11. Proceed we now to the rest that followeth, concerning This great work hath two parts; Regeneration and Salvation. the excellency of Christ's Kingdom. The beginning when 〈…〉 Regeneration by his Spirit: the fruits or qualities whereunto we are regenerate, Wisdom, Righteousness and Sanctification: The end and accomplishment, Happiness and Immortality: for so our Saviour teacheth, john 3. 3, 5. Unless a man be borne again, he cannot see (or enter) into the Kingdom of God. Regeneration being first, and the groundwork of Regeneration is the rest, we are to see what Regeneration is. I define it to be our spiritual incorporating into Christ; between which and the work of Sanctification, the difference lieth plain: for as Creation is distinguished from the qualities wherein men were created: so is this Now Creation from the qualities whereunto we are regenerate. And as Generation is one thing, and the corruption that Parents beget us in, another: so is our New birth, one thing; and the Holiness or Sanctification which we have thereby, another. This appeareth manifestly, 1. john 5. 8. where Spirit, Water, Blood, that is to say, Regeneration, justification, Sanctification, are distinguished. And 1. john 3. 1, 2, 3. where purifying of ourselves, is made an effect of being the sons of God. So our Saviour saith, john 3. 6. That which is borne of the Spirit: whereby he meaneth our part regenerate, is Spirit, that is to say, wholly spiritual, holy and sanctified: As that which is borne of the flesh, (meaning all of us by fleshly Generation) is flesh, that is to say, carnal in every part, and in all the powers both of body and soul, impure and unclean, and subject to the wrath of God. Peter also, when he saith, a 1. Pet. 1. 22, 23. Having your souls purified by obeying of the Truth, through the Spirit, unto brotherly love, without hypocrisy, from a pure heart, love one another fervently, being borne again, etc. maketh a difference between these three, Regeneration, Sanctification, and the fruits thereof, in loving one another. This is yet more evident, in that Regeneration is that which b john 1. 12, 13 maketh us the sons of God: but c Ro. 8, 9, 10, 11 Sanctification is the work of God's Spirit, when 〈◊〉 once his sons, although these things in time cannot be severed, but in order and nature only. I make therefore Regeneration to be the whole work of our being in Christ, and the means of those two notable Graces that we have from him, justification and Sanctification; as Generation is the means of that corruption that from our fleshly Parents cometh down upon us: so our Saviour taketh it in the d john 3. 3. place before named, propounding this as the sum of Christianity, Unless a man be borne again, he cannot see the Kingdom of God. And this Regeneration is indeed a great and a wonderful work of God, a Miracle of all Miracles, and the only Miracle which now adays he worketh ordinarily in his Church, raising men from death to life: (a more excellent life than we lost in Adam) whereupon it is called A quickening, Ephes. 2. 5. To proceed then to the opening of the former definition: First, The work of Regeneration is altogether heavenly o. ● spiritual and spiritual, as in Generation all things are fleshly and carnal; whereupon it is called, The Seed of God, 1. john 3. 9 This deceived that great Doctor Nicodemus, that when our Saviour taught him, Unless a man be borne again, he cannot see the Kingdom of God; he answered, How e john 3. 4. can this be? Can a man that is old, enter into his Mother's womb, and be borne again? Not understanding that all things here are spiritual. The begetter not a man, as our Parents according to the flesh, are; but the Spirit of God himself: That f john 3. 6. which is borne of the Spirit, is Spirit, g john 1. 13. which are not borne of blood, nor of the will of man, but of GOD. h 1. Cor. 12. 13. By one Spirit we are of the will of the flesh, all baptised into one Body, etc. The seed wherewith we are begotten, is the i 1. john 3. 9 seed of God, not corruptible, but immortal; the work itself spiritual: For that which is borne of the Spirit, is Spirit, john 3. 6. And thus doth the Apostle, 1. Cor. 15. 45. compare our heavenly and spiritual condition that we have by Christ, opposing it to that we had in Adam, who, though he were made perfectly holy, yet was made only natural: The first man ADAM was made a living soul, (or a natural person) the last ADAM was made a quickening Spirit. Again, k Verse 49. Such as the earthly one is, such also are those that are earthly, and such as the heavenly one is, such also are those that are heavenly. And as we bear the Image of the earthly one, so shall we bear the Image of the heavenly one. Secondly, I note the dignity of those that GOD incorporating into Christ. vouchsafeth the honour of a new Birth unto, that it is a translating of them from the rotten stock of their Parents according to the flesh, and an in graffing of them into the noble Stock of his Son Christ jesus; that as we are of one fleshly mould and substance with our Parents, so are we spiritually of one nature and substance with Christ, and are truly and indeed; (but in a heavenly and spiritual manner) bone of his bones, and flesh of his flesh, as the Apostle saith, By l 1. Cor. 12. 13. one Spirit we all are baptised into one Body, and are made to drink into one Spirit; that is, are incorporate into Christ, and made partakers of his whole person both of his body and soul. And hereupon we are said to be m 2. Cor. 5. 17. in Christ, to n Gal. 3. 27. put on Christ, that o Ephes. 3. 17. Christ dwelleth in us, and that we are his p Heb. 3. 6. House and q 2. Cor. 6. 16. Temples, etc. This near conjunction, our Saviour expresseth by the similitude of a Vine and the branches, john 15. 1, 2. The Apostle, of a Body and the members, 1. Cor. 12. 12. and again, of a man and wife in wedlock, Ephes. 5. 23. The husband is the wife's head as Christ is the head of the Church. Thus the Prophet also speaketh, Hosh. 2. 18. I will espouse thee to be mine for ever. The Song of Solomon, and the five & fortieth Psalm are wholly spent in the celebrating of this spiritual Marriage. And Ezechiel in his sixteenth Chapter doth notably declare it from the eighth Verse, unto the foureteenth, I stretched the wing of my garment over thee, taking there for my Wife: and being thy Husband and Redeemer, I covered thy nakedness, and swore, and entered into a Covenant with thee, that thou mightest be mine. I washed thee with water, and washed away the abundance of blood from thee, and anointed thee with Oil, as great Princes were wont to have their Wives to be, before they came together: meaning the anointing of the Spirit, whereby she was regenerate and restored to her beauty. To conclude, saith he, I clothed thee with broidered work, and shod thee with badger's skins, and I girded thee about with fine Linen, and covered thee with Silk: I decked thee also with Ornaments, and I put Bracelets upon thy hands, and a Chain on thy neck, and I put a Frontlet upon thy face, and Earring, in thine ears, and a beautiful Crown upon thine head: that is, I gave thee all things both for necessity and delight, crowned thee with beauty and great honour, and made thee a Queen by thy match with me. The man thus borne again, or so much of him as is regenerate, is called r 1. Cor. 5. 5. Gal. 5. 17. Spirit, A s Ephes. 4. 24. Col. 3. 20. new man, or a man new created, The t Rom. 7. 22, 25. mind, The u Rom. 7. 22. Ephes. 3. 16. inner man, The Spirit, principally in regard of the Author and Efficient of it, the Spirit of God, and of that whole heavenly and spiritual work, whereof we heard before, A man new created, to show both the excellency and difficulty of the work: the excellency, as being all cast into a new mould, that our fleshliness may be put off: the difficulty, in that it is no less a piece of work, then to make the World again, that so we may learn to ascribe the Glory of it unto God alone: For x Psal. 100 3. he hath made us, and we have not made ourselves to be his flock, and the sheep of his pasture. And as the Apostle saith to the y Ephes. 1. 10. Ephesians, We are his workmanship, created in Christ jesus unto good works. Lastly, Because in our m 〈…〉 e and inward parts, this renewing doth specially show itself, as our natural corruption doth, specially in the flesh; thereof it is, that it hath the name also of the mind and inner man. All which, together with the work of Regeneration, comprehend also the qualities wherein, or whereunto we are regenerate: for these things, though they be distinguished, yet cannot be sundered or divided. From this our incorporating into Christ, four things do follow: First, In that we are so incorporate as is aforesaid, Christ himself must needs be the Head of this Incorporation, and we the body, members of Christ our Head, and members one of another, as the Apostle speaketh in many places, He z Ephes. 1. 22. hath made him Head over all unto the Church, which is his Body, the fullness of him that filleth all things in all: for a 1. Cor. 12. 12, ●7. as the body is one, and hath many members, and all the members of the body which is one, they being many, are one body: so is Christ. Now ye are the body of Christ, and members particularly. We b Eph. 5. 30, 32 are members of his Body, of his flesh, and of his bones. I speak of Christ and of his Church. c Col. 1. 24. I fulfil the rest of the afflictions of Christ, for his Body which is the Church. We d Rom. 12. 5. being many, are one Body in Christ, and every one one another's members. The e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Papists, which teach that the true Catholic Church of Christ consisteth of wicked and good together. Church, and every member of it, is quickened by his Spirit, and liveth by his life, as f Gal. 20. 20. Paul saith, It is no more I that live, but Christ liveth in me. Whereupon, because CHRIST reigneth there so gloriously by the power of his Spirit, this true Church is many times called, The g john 3. 5. Kingdom of God. And as there is but one Christ, no more can there be but one Church. There is one Body, and one Spirit, saith h Eph. 4 4, 5, 6 Paul to the Ephesions, 〈…〉 n as ye were called in one hope of your vocation; One Lord, one Faith, one Baptism, one God and Father of all, etc. And to the Corinth's, Because the bread (that Loaf and holy Sacrament whereof we all eat, the Badge of our conjunction with Christ) is one, therefore we that are many, are one i 1. Cor. 10. ●7. Body. Thus also doth Solomon sing in his Divine Song, My k Cant. 6. 6. Dove is one. And as there is but one Church, no more there is but one Head, l Hosh. 1. 11. that is, Christ, one Sheep-fold, and one Shepherd, as he himself speaketh, john 10. 16. And this Title of Head of the Church, the Apostle giveth him, as it were by excellency, above all other creatures, Colos. 1. 18. He is m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that The Papists will have the Pope to be the head of the Church, and so make of it a Monster with two heads. And where they pretend the Pope to be only a Ministerial head, it is ridiculous: for First, If they deny him that property, and those offices which belong unto a head, than they make him no Head at all. Secondly, Christ himself being always effectually present in the Church by his Spirit, as he saith, Mat. 28. 20. I am with you always, unto the end of the World, hath no need of a Deputy or Vicar, nor can have any: for by the rule of all Law and reason, Commissions and Deputations have no place in the presence o● the party. The Pope therefore bearing himself as head of the Church, and taking upon him most sacrilegiously all that belongeth to the Head, is that Antichrist, the man of sin, of whom we read, 2. Thess 2. 3. etc. for Paul there speaketh nor of one particular person, as the Papists fond surmise, but of the whole body and succession of that Antichristian Sect; which kind of phrase is common in the Scripture▪ as Esay 2●. 15. Tyrus shall be forgotten seventy years, according to the days of one King: that is, during all the time that the Babylonian Kings shall flourish from Nabuchadnezzar unto Cyrus, which lasted seventy years in the succession of diverse Kings. So Dan. 7. 3. it is said, Four great beasts shall rise out of the Sea, which in the seventeenth Verse he interpreteth to be four Kings, that is, four Monarchies or Kingdoms. And so doth the Apostle use the phrase in this very place, 2. Thess. 2. 7. He that 〈…〉 h, or which now ruleth (meaning the Roman Emperor) shall let till he be taken away. But one Emperor did not, nor could live so long as from Paul's time, to the translating of the Empire of Rome. He meaneth therefore the succession of Emperors, and here the sucession of the Papacy. And that the See of Rome is the seat of this iniquity, appeareth, beside other arguments, in that it must be the Lady City of the World, Reu. 17. 18. situate upon seven Hills, Reu. 17. 19 which agreeth to Rome alone. Head of the Body of the Church. Therefore it is blasphemy and impiety, to make any other Head of the Church but him. Yet in this our spiritual Every member in his due proportion. incorporating into Christ, a proportion is to be observed: For even as among the members of a man, all are not of like dignity and preeminence, (for if all were one member, where were the Body? if the whole body were the eye, what should become of the hearing? if all hearing, where were the smelling?) but the difference of the members maketh a more excellent agreement in the Body. So is it not only in the outward Church, but in the true Catholic Church of Christ, Christ himself the Head, the rest; some Arms, some Legs, some Feet, etc. as best may make for the beauty and dignity of the whole. So we are taught, Ephes. 4. 15, 16. Let us grow up in him in all things who is the Head, even Christ, by whom all the Body coupled and knit together by every joint, furnished according to the effectual working in the measure of every particular part, maketh an increase of the body, etc. 1. Cor. 12. 14, 15, 27. The Body is not one Member, but many: if the foot shall say, Because I am not of the head, I am not of the body, is it not therefore of the Body, & c? Now ye are the Body of Christ, and members particularly: And these God hath set in the Church, first, Apostles, etc. Secondly, As the Vine and branches are of one whereby being one with him and through him with God. nature, the man and wife one flesh, the head & the members one Body: so we are one with Christ, and consequently one, one with another, as a Scions ingraffed on the arm of a Tree, is both one with the Arm, and with the Tree itself. This our Saviour teacheth most sweetly, john 17. 21. That all may be one, as thou, Father, in me, and I in thee, that they also may be one in us. And by reason of this union which the members have with the head, and every member one with another, it is that the whole body (that is to say, Christ himself the Head, and all the Church which are his members) are called n 1. Cor. 11. 12. Christ, as we heard before. And so taking Christ together with his Elect the Catholic Church is called, The Mother of the Spouse himself, Cant. 8. 2. and the Church (that is, all the Elect) his Sister, Cant. 4▪ 9 and 8. 8. The third thing is Adoption, or the making of us the we become children by Adoption, sons of God by grace, being regenerate, and borne again in Christ, who is the Son of God by nature: as it is said, o john 1. 12. 13 To them that received him, he gave this dignity, to be the sons of God: p Gal. 3. 17. for all of you are the sons of God by faith in Christ jesus. q Gal. 4. 4. When the fullness of time came, God sent forth his Son, etc. that we might receive the Adoption. Fourthly, Being one with Christ, we also have his and have his Spirit to be ours. Spirit to be ours: for if any man have not the Spirit of Christ, the same is not his, Rom. 8. 9 Because ye are sons, saith the Apostle, Gal. 4. 6. God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. And hereupon the Spirit of Christ, whom we receive, is called, The Spirit of Adoption, Rom. 8. 15. Now let us in a few words recapitulate the sum of all we are to know concerning Regeneration, for so we shall make a better passage to that which followeth. First, It is a mere r Psal 102. 18. Esay 65. 18. B●t ●e glad, etc. ye whom I create, Eph. 2. 10. Gal. 6. 15. Creation. God findeth no more matter to work upon for the making of a man anew, then when he made that lump whereof heaven & earth were framed. Secondly, the manner of this Creation is by a new birth, when a hollow person, (one as empty and void of heart, as the hollow of a tree is of substance) is made to have a heart, and a wild Asse-Colt borne, a man, (by spiritual Regeneration) as Tsophar speaketh, job 11. 12. A marvellous & a strange birth, wherein there is no more matter to beget him of, then there is in the hollow of a tree, to fetch out heart of Oak. Thirdly, Therefore this Birth is not natural, as parents beget their children; but legal, as jechonias begat Salathiel, whether he adopted him, or rather, that as next of DAVID'S line, without adoption, he succeeded in the government. But howsoever it were in the case of Salathiel, we speak of that which is adoptive. Fourthly, There is a difference of this Adoption from all other: for men adopt children when themselves are childless. God having a Son of his own, adopteth us unto him, & therefore all Adoption s Eph. 1. 15. is in & through Christ. Fiftly, Because GOD was purposed to bring many children this way unto glory, it pleased him to found a most noble Incorporation, whereof all other bodies politic are but counterfeit. Of this Incorporation, Christ, God and man, is the Head, all being adopted by him, and incorporated into him, the members are every one Kings and Priests; two of the most sacred and venerable things that ever were in the world: even among the Heathen, the bone and ligament that tieth all together, is the holy Spirit; the soul, as it were of this Incorporation: That where other Corporations are said to consist of a body without a soul, this hath the Spirit of God himself to be the soul of it. So the Apostle teacheth, 1. Cor. 12. 13. By one Spirit we are all baptised into one Body, and all made to drink into one Spirit. Again, t Eph. 4. 4. There is one Body, and one Spirit that knitteth all the parts together. Sixtly, Therefore also we live u Gal. 5. 25. all by one Spirit, the same Spirit that quickened our Head, quickening also us that are his members, in that whosoever is Christ's, hath his Spirit, Rom. 8. 11. The very words of the promise imply as much, x Ezech. 36. 27 I will put my Spirit in the midst of them. And thereupon is the Gospel called, y 2. Cor. 3. 8. The ministry of the Spirit. And z Gal. 3. 2. PAUL saith, Receyued ye the Spirit by the works of the Law, or by the hearing of faith? And as certainly and verily as the natural man liveth by his reasonable soul, so certainly and verily doth the Regenerate man live by the Spirit dwelling in him, being now no more a natural man (so fare as he is Regenerate) but having all his life from and in that Body politic: a Gal. 1. 20. I live no more, I, but Christ liveth in me. b Coloss. 3. 4. When Christ which is our life shall be manifested, etc. Therefore is the whole Body (comprehending both the Head and members) called c 1. Cor. 12. 12. Christ; and every particular, d john 3. 6. 1. john 5. 8. Spirit: because, as he is begotten of the Spirit, so he liveth in and by the Spirit. This is the sum of all; whereunto let me add First, Where the Spirit is, it e Acts 15. 9 purifieth and cleanseth the heart, maketh all whole and clean, as a griffe set into a Stock, doth alter and change the nature of it: wherefore Sanctification of the whole man, is an unseparable companion of the Regenerate estate; f john 3. 6. That which is borne of the Spirit, is Spirit, heavenly, and spiritual. Secondly, That living in the Spirit, it is as natural for us (so fare as we do live in the Spirit, that is to say, are Regenerate, and consequently sanctified) to bring forth the fruits of the Spirit, Love, joy, Peace, etc. as they are reckoned, Gola. 5. 22. as it is for fire to burn, for the wind to blow, etc. which is it the Apostle saith there, g Gal. 5. 25. If we live in the Spirit, let us also walk by the Spirit. And so are the graces of the Spirit distinguished from the Spirit dwelling in us, as the effects from the cause, in the very same manner, as the work of reasoning and disputing is, from our reasonable soul itself. But of these two things (the worthy fruits and effects of Regeneration) we are to speak in that which followeth. Of a Regenerate estate, there be two degrees, as it Sealed up during the infancy of Regeneration, were two ages; Infancy, and Man's estate: of both which the Apostle speaketh, Eph. 4. 14. Till we meet all together in the unity of Faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the age of the fullness of Christ, that we may be no more children, etc. And 1. Cor. 13. 10. When that which is perfect shall come, then that which is in part, shall be done away. When I was a child, I spoke as a child, I reasoned as a child. But when I became a man, I put away the conceits of a child. The Infancy of Regeneration, I call that weak inception which is in us during this present life, wherein we are yet as little children scarce come out of the shell: h 1. Pet. 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Newborn babes, as PETER calleth us, i Rom. 8. 23. which receive but the first fruits of the Spirit, or only, k 2. Cor. 1. 22. a pawn or pledge, the earnest penny of the Spirit: for as in the natural birth of a man, his body cometh not into the world so great and strong as afterwards it proveth, but small, weak, and impotent: so in the spiritual birth of Regeneration, the soul of man is not at the first moment endued with perfection, but must grow and go on forwards to it. (which is all our life long) I mean not that this Infancy is the first act of our Regeneration: for there be some that are borne (in respect of others) strong in Christ, and Giants the first day, as was the Apostle Paul. But I mean the whole progress also, and continuance all our life, even in the best: And so doth the Apostle, 1. Cor. 13. 11. bring the similitude of childhood and man's estate, not to note the beginning and proceeding in Christianity, but to set forth the excellency in heaven, above that which we attain unto being here. To this estate, these four things are proper: First, In every man Regenerate, there be, as it were, two men divided; the old, and the new man. The old man, called also the outward man, the flesh the members, (for we carry about us a whole body of sin) is so much of us whatsoever it be, within or without, that is natural and left yet unregenerate. The new man, called also the inner man, the Spirit, the mind, is our part Regenerate and borne again, wherein being freed from sin, we begin to bring forth fruits to God. And that both these are in one and the same man, we are taught, Math. 26. 41. The Spirit is ready, but the flesh is weak. 1. Cor. 5. 5. Deliver such a one to Satan, to the destruction of the flesh, that the Spirit may be saved in the Day of the Lord jesus. Gal. 5. 17. The flesh lusteth against the Spirit, and the Spirit against the flesh, that ye cannot do the things you would. Rom. 7. 25. Therefore I myself in the mind serve the Law of God. but in the flesh the law of sin: and in a number of other places. Thirdly, That it is not a work to be seen and in our own inward assurance of the Spirit, not in the World's discerning of it; known of men, as that other shall be manifest unto all. But every man's conscience must assure him for himself, and of other in whom there be signs and likelihoods, we are to hope the best; wherefore the Apostle, Col. 3. 3. saith, That our life is hid with God in Christ, not to be manifested till Christ our Life do manifest himself. For l 1. john 3. 2. this cause, saith another, the World knoweth us not, because it knoweth not him. Beloved, now are we the Children of God, but it is not yet made manifest what we shall be. Fourthly, In this infancy there is yet a continual and growing, growth, till we come to the full measure of a perfect man in Christ: And that is it which the Apostle saith, 2. Cor. 4. 16. that the inner man is renewed daily; as he doth more largely declare it, Ephes. 4. 15, 16. Being sincere in love, let us grow up in him in all things, who is the Head, even Christ, of whom all the whole body knit together and compact by all the joints, furnished through the power within, working of Christ, our Head, quickening all the parts, as the Soul doth the Body, according to the measure of every member, receiveth an increase fit for the body, to the building up of itself through love, Colos. 2. 19 By whom, or from whom, that is to say, from Christ the Head, all the Body furnished and knit together by joints and bands, increaseth with the increase of God. And hither those two Parables before, Mat. 1●. seem to tend. Fiftly, That the measure and proportion of our according as our Faith doth grow. growth, is the measure & proportion of our Faith, as the Apostle showeth there, m Ephes. 4. 13. that the unity of Faith bringeth the perfection of the Body of Christ. So as the greater we be in Faith, the stronger we are in Christ; if of small Faith, then weak Babes in Christ. The full perfection and accomplishment of Regeneration After cometh that perfect Regeneration, which the Scripture calleth man's estate. shall then be, When we have attained the mark, and are made perfect, as the Apostle speaketh, Phil. 3. 12. Therefore this degree is termed, Man's estate: and sometimes by a note of excellency above the other, hath the name of Regeneration appropriate unto it, as appeareth by conference of Mat. 19 28. with Mark 10. 30. where that which Matthew nameth Regeneration, is called The World to come: for then indeed doth our Spiritual Marriage begin, all our life here being, as it were, n Cant. 4. 7, 8. the bidding, or as the betrothing of a Wife. The Church in the Canticles setteth it forth, by o Cant. 7. 6. bringing of Christ into the House of her Mother. CHAP. IX. Of Wisdom, Righteousness, Sanctification and Redemption. THE holy Angel telling joseph of a Son Salvation wrought by the Spirit of Christ dwelling in us. to be brought into the World, whose name should be called JESUS, rendereth this reason of the Name: q Mat. 1. 22. For he shall save his people from their sins. That Salvation, the Spirit of Christ dwelling in us, and being ours by Regeneration, effectually doth work: for it washeth us from our sins, it justifieth our persons, and sanctifieth our hearts, slaying sin in our mortal bodies, and quickening our souls to a living hope, through the Resurrection of jesus Christ, and shall hereafter quicken both our bodies and our souls unto everlasting Glory. Thus the Apostle writeth to the Corinth's, n 1. Cor. 6. 11. But ye are washed from (the sins wherein they formerly wallowed) but ye are justified, but ye are sanctified in the Name of the Lord jesus, and by the Spirit of our God. And to the o Rom 8. 11. Romans, If the Spirit of him that raised jesus from the dead, dwell in you, he that raised Christ from the dead, will also quicken your mortal bodies by his Spirit dwelling in you. As on the other side p john 6. 53. Christ saith, Unless ye eat the flesh of the Son of man, and drink his blood, ye shall have no life in you: for without an Union with Christ, there can be no true partaking of his gifts unto Salvation, no more than a woman can be partaker of the riches and honour of some great man, except she be joined with him in Marriage, so that they become one body and one flesh; or then the members can draw life from the head, if they be not knit unto it. The work of this saving Grace that is brought unto us by the coming of our LORD and Saviour jesus Christ, hath been pointed at in general. First, To destroy the old ADAM, or the old man; that is, the sinful and wretched condition, which by nature every Mother's Child bringeth into the World, and is as old as since Adam fell, to be under the power of Satan, slaves of sin, and children of destruction. Then the bestowing of a new, a blessed, and a happy estate, opposite to the former. The r Heb. 2. 15. Apostle to the Hebrews comprehendeth both, that through death he might abolish him that hath the power of death, that is, the Devil, and might set free his Children. So in the Epistle to the s Col. 1. 13. Colossians, Who hath delivered us from the power of darkness, and translated into the Kingdom of his Son. And our Saviour, Acts 26. 17, 18. To whom now I send thee, to open their eyes, that they may turn from darkness unto Light, and from the power of Satan, unto God, that through Faith in me, they may have remission of sins, and an inheritance among hath two parts, Illumination and justification. the sanctified ones. Paul, 1. Cor. 1. 30. brancheth all the benefits we have by Christ, into four: Wisdom, Righteousness, Sanctification, and Redemption, or Holiness and Blessedness. Such a train of Noble Graces doth attend Regeneration: for as man by Creation was made holy and happy: so by this new Creation we obtain a repair of our first estate: not as some Relic or Remain of that Image of God, according whereunto we were created in the beginning: but as a new work of God's Spirit forming the same in us, after a heavenly and divine manner out of nothing, by the power of the Resurrection of jesus Christ. And in every of these good things is employed the removing of the contrary. Wisdom standeth not with Ignorance and Blindness: Righteousness putteth away the guilt of sin: Sanctification, the power and dominion of sin: for where one of these is, the other cannot be. Redemption speaketh more clearly of freeing us from wrath, and the curse of the Law. Wisdom and Righteousness (from the which the other two do flow) were, for their surpassing excellency, figured in the High Priests Vrim and Thummim; as you have it taught in the explication of the Ceremonies of the Law. But to handle these four apart: The first benefit which we have by Christ, is the taking Illumination, whereby dispelling darkness, away of the veil of ignorance, the blindness that naturally possesseth our souls; as in that place of the Acts it is first named. And Esay 25. 7. He will swallow up the veil of the face, the veil that is upon all people, and the covering that is upon all Nations. So 2. Cor. 3. 16. When their heart shall be turned to the Lord, the veil shall be taken away: for where the Spirit of the Lord is, there is doth enlighten our minds with the knowledge of the will of God in Christ which the Apostle calleth Wisdom. Freedom. But this is not all. In stead of the Light of Nature (turned through sin into palpable and gross darkness) we have now another manner of light, an heavenly and Spiritual Wisdom. A grace distinct, not only from Knowledge that went before, which was common to the Reprobate, whereas this is the peculiar of GOD'S Heritage: but even from Faith, though the same include Knowledge in it: for Faith is the Instrument of Regeneration, john 1. 12. and therefore before it in nature: but this Wisdom cometh in nature after Regeneration; for so the Apostle saith, Ye are of God in Christ, who is made unto us Wisdom, and Coloss. 3. 20. Renewed t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. unto Knowledge, (which is this Wisdom.) Therefore in nature it cometh after. I take it to be that Light of the Mind, of which the Scripture speaketh so oft, comprehending under it, by a Synecdoche, the whole work of our Renewing, Ephes. 5. 8. Ye were once darkness, but now are light in the Lord, 2. Cor. 4. 6. God, which commanded that light should shine out of darkness, is he who hath shined in your hearts to give the light of the knowledge of the Glory of God in the face of jesus Christ. In this regard we are said to be illuminated or enlightened, Heb. 10. 32. to be translated out of darkness, into his wonderful light, 1. Pet. 2. 9 Wisdom and Sanctification or Holiness (both inherent in us) seem to differ thus: Holiness is the Renewing of us into the state of Innocence, which we had by Creation. But this Wisdom is of a fare more excellent mould then the light of Knowledge that Adam had: for Adam's mind was indeed enlightened to understand all moral duties, but ours to the knowledge of things that u 1. Cor. 2. Eye hath not seen, Ear hath not heard, nor have entered into the heart of man, x 1. Pet. 1. Which the Angels themselves desire to stoop down and look into, namely, one Mysteries of the Gospel revealed from above: wherefore that was according unto nature: this is Divine and supernatural, wherein after the veil of Ignorance taken away, that our eyes are once made able to behold the Light; Christ, the Image of God, doth shine unto us, 2. Cor. 3. 17. Such a Light as man by nature (when it was at the best) could never comprehend: And hereby we come to have all the secrets, and the whole will of God in Christ jesus, made known unto us by his Spirit. A marvellous benefit, sensibly to be seen even in this life, that dull and ignorant men become able on a sudden to conceive the hidden Mysteries of Christianity. It is that the Apostle saith, 1. Cor. 2. 15. The spiritual man discerneth all things, in that we have the mind of the Lord manifested unto us through Christ. Howbeit the illumination of our minds in this life, hath withal much darkness: for growing wholly by the means of the Word, as the Apostle saith, Coloss. 3. 16. Let the Word of Christ dwell richly in you in all Wisdom: and to TIMOTHY, y 2. Tim. 3. 15. Thou hast known the Scriptures, that are able to make thee wise: we can know but weakly and imperfectly, because the way and means whereby we come to knowledge by the Ministry of man, is weak and imperfect: for in part we know, saith the same Apostle, 1. Cor. 13. 9 and in part we prophesy: that is, we learn but imperfectly, because our Teachers teach and instruct us after a lame and imperfect manner. But then, saith he, (when that which is perfect cometh) I shall know as I shall be taught to know. Having so excellent a Master, as Christ himself for our Teacher, of whom we shall hear things, which it is not possible for any mortal man to utter, and for the way of our Instruction, the beholding of him and the presence of his face, from whose immediate Spirit all is to come, our knowledge also shall be perfect. The second benefit is Righteousness. The Apostle justification, whereby forgiving our sins distinguisheth two parts of it: Forgiveness of sinne● and Imputation of Righteousness, whereby we are justified in his presence, Ro. 14. 25, Who was delivered up for our offences, and raised for our justification, 2. Cor. 5. 19, 21. God was in Christ, reconciling the World unto himself, not imputing unto them their offences. And by and by, For him that knew not sin, he made to be sin for us, that we might become the Righteousness of God in him. DANIEL also z Dan. 9 24. in his ninth Chapter speaketh of them both, Seventie weeks are determined touching thy people, to seal up sin, and to purge iniquity, and to bring in everlasting Righteousness. Forgiveness of sins I call it, when the guilt and fault of our offences are taken away, pardoned, and forgiven us, as if we never had committed them; so as they come not once in account or reckoning before the judgement feat of God against us; which being a benefit of all benefits, the Scripture is wont to express by many forms of speech, Forgiveness of sins, that is, the doing and taking of them away: a 1. john. 1. 9 if we confess our sins, he is faithful and righteous to forgive us the sins. b Rom. 4. 7. Blessed are those whose sins are forgiven them. Secondly, The free remitting of them: c Coloss. 2. 13. You that were dead, hath he quickened, freely remitting unto you all transgressions. Thirdly, The sealing; by which is meant the hiding and the covering of them: d Dan. 9 24. Seventie weeks are determined to seal up sin. Fourthly, Gods casting of them behind his back, and into the bottom of the sea, as that good King Hezekia speaketh in his Prayer, e Esay 38. 1●. Thou hast cast behind thy back all my sins. And Mica the Prophet, f Mica. 7. 19 Thou wilt cast all their sins into the bottom of the sea. Of which sort is that, Psal. 103. 12. As fare as the East is from the West, hath he set fare from us all our transgressions. Fiftly, A passing by of them, g Mica. 7. 18. Who is a mighty God like unto thee, forgiving iniquity, and passing by the transgression of the remnant of his inheritance? Sixtly, The forgetting and blotting of them out: h Esay 43. 12. I, I for myself blot out thy transgressions, and remember not thy sins. Beside a number more, as that, i Num. 23. 25. He beholdeth not iniquity in JACOB, nor seethe frowardness in Israel; and such like. David in the 32. k Psal. 32. 1, 2. Psalm, setteth it forth by three Metaphors. First, of a heavy burden and load, that doth press and keep us down: Blessed is he that is eased of his sin. Secondly, Of a menstruous and filthy cloth, or sluttish corner that men will be careful to hide, and to cover: and whose sin is covered. Thirdly, of a Debt or Obligation, canceled or forgiven: Blessed is the man, to whom JEHOVAH imputeth not iniquity. And thus the guilt of our sins being pardoned and forgiven, the punishment must also needs be abolished and done away. In all which, God cannot be said unjust, that remitteth by his taking them upon him: thus offences, because he hath laid them upon Christ, and set them upon his Score, l 2. Cor. 5. 21. Who not knowing sin, became Sin for us, washing us from the same by his blood. Reu. 1. 5. which is one great use and benefit of his sufferings. Wherefore PAUL saith, Coloss. 2. 14, 15. that He nailed upon the Cross, the handwriting of Ordinances, that was closely against us. Where he compareth God the Father, to a Creditor; and us, unto Debtors, as by bill or writing under our hand, which bill or writing is both the moral Law, so fare forth as it is a covenant of Works, and that by it justification and Salvation should be sought; and also the Law of Ceremonies, a privy and a secret enemy, that carrying a show of the discharge of our debt, did indeed hold us faster bound and served for nothing else but for an evidence against us; of our filthiness and uncleanness, by the legal washings and purifications; of the death we do deserve, by the Sacrifices, etc. This Debt, saith the Apostle, (which we had never been able to come out of) Christ, our Surety, paying by his death to the uttermost farthing, cancelleth the bond, which is, the Law; and naileth it to the Cross, and so hath set us free. Imputation of he doth account Osiander taught, that to be justified, is to be endued with the essential Righteousness of God himself; And so maketh our righteousness to be God himself moving us to do well. Papists teach, that our first justification is not by that justice which was inherent in Christ, but which he infuseth into man, specially Hope and Charity, and that there is a second justification, whereby men of just are made more just, the cause whereof is Faith, joined with good works. righteousness, is the reckoning and accounting of all the holiness and righteousness that was in Christ, to be ours, as truly and verily in the presence of God, and before his judgement seat, as if we ourselves had wrought it. For as by the disobedience of one man, many were made sinners, so by the obedience of one man, many are made righteous, Rom. 5. 18. Hereupon he hath the name of m jerem. 23. 6. & 33. 16. JEHOVAH, our Righteousness. And n Esay 45. 25. Esay saith, In JEHOVAH shall the whole seed of Israel be justified. PAUL likewise exhorteth, o Rom. 13. 14. Put on the Lord JESUS, clothed with his Righteousness: for those are p Reuel. 3. 18. the white garments spoken of in the Revelation: q Reu. 7. 9 The long white Robes, washed and r Reu. 7. 14. whited in the blood of the Lamb. And again, s Reu. 19 8. 2. Pet. 3. 11. It was given unto her to be arrayed in fine linen, clean, and bright: for the fine linen is the righteousnesses of the Saints: Which (saving better judgement) I do not understand of a double righteousness; one before God, by faith; the other before men, by the fruits of Sanctification, wrought by the Spirit: But to be an Hebraisme (such as the New t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Testament useth oft) by the plural Righteousnesses, noting the most absolute righteousness which we have in Christ: for so, Esay 45. 24, you shall find this very word to that purpose in the u Matth. 22. 11 plural. And john here placeth wholly in the robe that the Saints put on (the x 2. Cor. 5. 21. marriage garment Christ jesus) not in themselves: but the y Rom. 1. 17. & 3. 21. 22. brightness whereof is not meant of shining before men, but in the eyes of God: wherefore in many and elsewhere. places it is called, The Righteousness of God; as that which may boldly offer itself in God's sight, and abide the strict examination of his justice, being the Righteousness of him that is God himself. But what use (will you say) is there of the imputation of righteousness, if our sins that sever us from God, be forgiven and taken from us? Yes undoubtedly, very great and singular, as may appear by those parts of happiness, whereunto otherwise, then by this, we are able to lay no claim. And therefore the Apostle, Rom. 5. handleth professedly this Doctrine of imputation of Righteousness, as without which, the other of forgiveness of sins had not been perfect. And where in z Rom. 4. 6, 7. another place he defineth Happiness by the forgiveness of sins, Blessed are they whose iniquities are forgiven, and whose sins are pardoned; it is no full and exact definition numbering all the parts, but by a Synecdoche, naming one best fitting his present purpose, he giveth to understand the rest, as in diverse other places Blessedness is diversely defined, by those things which yet in truth are but branches of the true and perfect Blessedness: Blessed a Psal. 1. 1. is the man that hath not walked in the way of sinners. Blessed b Luke 11. 2●. are they that hear the Word of God and keep the same. The reason whereof is, because all the parts of happiness are so linked and joined together, that he which hath one, must needs have all. The parts (if I may so call them) of this righteousness the holiness of his nature, imputed to us, are first, the perfect Sanctification of Christ's humane nature, whereby our original, and natural corruption not imputed to us, our nature itself is accounted holy in the sight of God: whereof the Apostle speaketh, Rom. 8. 2, 3. The Law of the Spirit of life, which is in Christ jesus, hath freed me from the law of sin and of death; for, which was impossible to the Law, for that it was weak by reason of our flesh, God sending his own Son in the likeness of sinful flesh, for sin hath condemned sin in the flesh, that that which the Law requireth might be fulfilled in us, where the Law of the Spirit of life which is in Christ jesus he calleth that perfect and all-sufficient Sanctification of our nature in him, whereby he coming in the likeness of sinful flesh for sin, that is, to abolish sin itself in our nature taken upon him, condemned, or which is all one, abolished sin in the flesh; meaning in his own person, through whose perfect Sanctification of nature made ours, the relics of sin, that our corrupt nature is tainted with, are not imputed to us; and therefore we be free from death and condemnation, being wholly restored, even in our nature, to a greater integrity than we lost in Adam. All which the Apostle showeth, was in respect of the weakness of the Law, being of no strength by reason of the flesh, or part unregenerate, which hindereth the work of the Law, otherwise most perfect, and is opposite thereto, that it neither can, or will be subject to it: So as to the end we might fulfil that, which the Law requireth, which is, to be righteous not in our Actions only, but in our very nature, it was necessary so to have it sanctified in the person of Christ, not supplying that which ours wanteth, but wholly and altogether sanctifying us in himself: And by this means it cometh to pass, that we are, after the most precise and exact rule of the Law, righteous before God, having the perfect integrity of our nature absolutely in Christ: for which purpose he saith not, might be fulfilled of us, but in us; speaking of Christ's own Sanctity imputed to us. Secondly, The thorough and perfect obedience which and Righteousness, to be ours. he performed in the whole course of his life, both in the duties to God his Father, and in respect of men, with whom he was conversant here on Earth: whereby all our vile and filthy actions not coming into account, our whole life is reckoned most absolutely good and holy, not only void of sin, but full of perfect Righteousness, as the same Apostle teacheth, b Rom. 5. 12. to the end of the Chapter. Rom. 5. setting it forth by an excellent comparison of our Saviour Christ with Adam, both in the things wherein they agree in this point, and in those wherein they differ. They agree in this, that each conveyeth his own to those that are his, (whom the Apostle therefore calleth many; opposing them to that one, whom he considereth as their Head) Adam, he conveyeth both guilt and sin unto condemnation; Christ, Righteousness and Obedience unto justification; they differ in this: First, Adam deriveth it down by nature upon all his posterity; Christ bestoweth it by grace and favour, and free imputation. Secondly, Adam's one sin condemned all; CHRIST justifieth from many sins (not that one only, but all other.) Thirdly, Christ's Righteousness is more available, and of greater power to save, than Adam's sin was to condemn: for that indeed threw us down from the state of Innocence, but Christ hath raised us to a more excellent state, unto the heavenly glory.) And hereof cometh our justification, properly so called, that is to say, God's censure and judgement of us, approving us for holy and righteous before him, & as having that Righteousness, that is able to abide his presence. So as even by the sentence of God himself, and in his most exact justice, we are freed, and absolved, and declared righteous, and worthy of everlasting life: which is that the Scripture opposeth to the sentence of condemnation, Rom. 8. 33, 34. Who shall lay accusation to the Elect of God? It is God that justifieth, who can condemn? Thus the Apostle speaketh, Rom. 5. 18. As by one offence guilt came upon all men unto condemnation; so by one c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth the matter of our justification: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, justification itself: fulfilling of Righteousness (that is, by Christ's perfect fulfilling of the Law) the benefit came upon all unto justification of life, or to the declaring and approving of us just before God, whereby we obtain everlasting life. This so noble a benefit cometh to be wrought by the Resurrection of Christ, as the Remission of our sins came by his death and sufferings. So writeth the d Rom. 4. 25. Apostle to the Romans, He died for our sins, and rose for our justification. Not that his death had no hand in justifying, but because our justification begun in his death, was perfectly made an end of, when he rose from the dead. From justification two things do follow: Sanctification, from whence cometh Sanctification and Redemption. and Redemption, or Holiness, and Blessedness. Holiness as the fruit; Blessedness the reward, Rom. 6. 22. Being freed from sin, and made servants unto God, (which he said before, Verse 18. to be servants unto Righteousness) You have your fruit unto Sanctification, and the end everlasting life. And as death before comprehended our sinful and cursed estate, whereunto these are contrary: so the Scripture is wont to note them both in one word of Life everlasting begun on Earth, and perfected in Heaven: for that the Righteousness of Christ made ours by Faith, is effectual in us unto eternal Life, by the Spirit of CHRIST, who sanctifieth and quickeneth us. By Sanctification, I mean, the renewing of us to Sanctification whereby Holiness, and Righteousness by his Spirit dwelling in us, when e Rom. 6. 18. being freed from sin, we are made servants unto Righteousness, and not only, f Esay 1. 17, 18. Cease to do evil, but Learn to do good; nor be only, g R●● 6. 11. Dead unto sin, but living unto God, through jesus Christ, which the Apostle Peter calleth, To h 1. ●et. 2. 24. forego sin, that we may live unto Righteousness: and again, to be i 1. Pe●. 4 6. condemned as touching men in the flesh, and to live as touching God in the Spirit. The former of these two is commonly called Mortification, slaying sin, or the slaying and beating down of the lusts of sin; when through the power of the Spirit of Christ, they are not repressed only, and kept from breaking out, but subdued and conquered within us, as the Apostle teacheth, Rom. 6. 6, 7, 12, 13, 14. Therefore it is called, A crucifying of the flesh, A doing away of the body of sin. And to the end we may know it must be thoroughly done, the Scripture not only speaketh of our dying unto sin, but that the old man must be buried also, Rom. 6. 4. This abolishing of our sinfulness or mortification of sin within us, doth Paul ascribe to the power of the death of Christ, when he saith that k Rom. 6. 3, 4, 5, 6, 7. we are baptised into the death of Christ, buried together with him, and engrafted into the likeness of his death, that our old man might be crucified together with him, and the body of sin done away, that we might no more serve sin: for he that is dead, is free from sin. And to the Hebrews, l Heb. 9 14. that it is the blood of Christ, shed and and poured forth for us, which purgeth our conscience from dead works, to serve the living God. To the m Gal. 6. 14. Galatians, he saith, that by the Cross of Christ the World is crucified unto them, and he unto the World. And, Colos. 3. 3, 5. Because we are dead with Christ, he gathereth that we are to mortify our members, that are upon the Earth. The latter is called Vivification or Quickening. And here are two most precious links of the Golden Chain of our Salvation: the imputed Righteousness we have in Christ, and (as in some sort it may be called) n 1. john 3. 7 renewed Righteousness in ourselves. But these two are distinguished, the o 1. Cor 6. 1 1. Cor. 1. 30. one is wont to be called Righteousness, or in respect of the work of Christ's Spirit, justification: the other, Holiness or Sanctification: which noble compliment holds up the whole frame of Christian building, and are as it were the two posts of the house that Samson shaken, whereupon all the building stood. And as the Elm and Vine flourish and fall together: so fareth it with these twain; that where the one is, the other must needs be: for this is one part of the Covenant which God hath made with us, not only to be our God, but that we should be his people; and not alone to be merciful to our sins, and to remember our iniquities no more; but withal to write his Laws in our hearts, to do them: whereupon it is, that the Apostle saith, Fellow p Heb. 12. 14. after Holiness, (or Sanctification) without which no man shall see God. In the Doctrine of Sanctification, these things I consider, First, We have hereby he putteth a new life of Holiness into us. Pelagians, that make grace natural. Semipelagians, that make the first grace to concur with nature, and only to be a help to weak and infirm nature. The Papists in like sort call this work of the Holy Ghost, not the Creation of any new Creature which was not before, but the stirring up of some Goodness and Sanctity lost in nature (as they dream) after the Fall, which they call also Freewill, and say it was not lost in the Fall, but weakened. And therefore define Sanctification to be Gods preventing grace, quickening the Freewill: or an external motion, standing as it were without, and beating at the door of the heart. a new life of Holiness put into us. A total change from that which is natural, to that which is not only supernatural, but even opposite & contrary to our corrupt nature, q Rom. 12. 2. Ephes. 4. 23. Titus 3. 5. renewing us unto the state of our first Creation, or unto that former integrity which we lost in Adam. Whereupon we are said to be r Ephes. 4. 24. Created again according to God, unto true justice and Holiness: and to be s Col. 3. 10. renewed unto knowledge, according to the Image of him that created us. Hence it is that the work of Sanctification is termed, A t Psal. 55. 20. change; An after-mind, or a change of the mind, and that to the best, which we commonly translate Repentance: A u jer. 4. 1. and in diverse other places. turning, etc. And in this respect also, considering the qualities whereunto we are renewed, as the work itself of our renewing, we are said to be new creatures, 2. Cor. 5. 17. and Gal. 6. 15. Secondly, From hence proceed the fruits of Righteousness, to bring forth fruits of Righteousness▪ that very Righteousness prescribed in the Law. Therefore x jer. 31. 33. jeremy calleth it, The putting of his Law in the midst of us. And Paul exhorting hereunto, layeth down both the parts of this Righteousness, Holiness and true justice, Ephes. 4. 24. so that whatsoever was said before of Righteousness in general, and all the notes and qualities thereof, are to be referred hither, being all of them such as ought to be in every man that is sanctified. Thirdly, This Righteousness is inherent, and in ourselves, wrought within us by the Spirit of Christ: for this y jer. 31. 33. jeremy reciteth to be one part of God's Covenant with his people: I will put my Law in the midst of them, and in their heart will I write it. Answerable hereunto is that of z Ezech. 36. 26, 27. 1. john 2. 8. EZECHIEL, I will give you a new heart: and a new Spirit I will set in the midst of you, and I will take away the heart of stone out of your flesh, and I will give unto you a heart of flesh, and my Spirit will I put in the midst of you, and make that ye shall walk in mine Ordinances, and observe and do my judgements; whereby this Holiness is distinguished from imputed Righteousness, which is without us, and in another (that is to say) in Christ. And from both these ariseth the third and last consideration of the Law of God, as it is qualified and corrected, and hath another nature set upon it by Christ our Saviour, turned now into a 1. john 2. 8. a new Commandment, as the Apostle speaketh, or a Law evangelized, and of another temper, serving no more for death and condemnation to those that are his, but for help and direction, for b Psal. 119. 106 a Lantern unto our feet, and a light unto our steps, to teach us how to walk when we are in Christ. Therefore c Luke 1. 6. Zacharie and Elizabeth are both commended as righteous before God, because they went in all the Commandments of the Lord. d jam. 1. 25. JAMES also calleth us hither: He that stoopeth down into the perfect Law of Liberty, and abideth in that, he not being a forgetful hearer, but a doer of works, shall be blessed by his doing. And our Saviour, Matth. 5. 17. biddeth us not to think that he came to dissolve the Law, and the Prophets: I came not to dissolve them, but to fulfil them: for which cause also the right understanding of the Law is needful; for unless we know our Masters will, how shall we frame ourselves to do it? Fourthly, The new life put into us, which we call Vivification, or Quickening, cometh from the power of Christ's Spirit, which raiseth us up from the sleep and death of sin, to awake to live righteously, that e Rom. 4. 5. as Christ was raised from the dead, by the glory of his Father: so we might walk in newness of life: for if we be ingraffed into the likeness of his death, verily so shall we also be unto the likeness of his Resurrection. Wherefore the f Coloss. 3. 1, 2. Apostle saith, If ye be risen together with Christ, seek the things which are above, not the things which are upon the earth. Teaching, that it is by the power of his rising, that we are renewed unto righteousness, as by his death we obtain power to mortify sin. Fiftly, Touching the manner of the The Papists say, that in Freewill there is a liberty or strength to receive or reject the grace that should quicken it, which they call, Preventing Grace: and so part the slakes between Grace and man's Freewill. working: there is a difference between the grace itself of Sanctification, and the fruits that come from it. In the grace itself, as in the work of our new birth, man standeth mere passive before God, having no power or virtue in him to work with God's Spirit, or to help the work of Grace, yet he is not in this first renewing of his soul, as a trunk or a dead stock, for that he hath both reason and faculties, or powers fit to receive the Grace of God, when his Spirit doth work upon them. But in the fruits of Sanctification, The Papists make not the Holy Ghost, but their own , the principal agent in this second grace; which , they say, goeth before, and disposeth and prepareth us to a justifying Grace, in believing, in hoping, in repenting, etc. the principal Agent is indeed the very Spirit of Christ, who after the first grace, and new Creation, abideth and dwelleth in us; not idly, but ever working some good in us, and by us, as it is said, Rom. 8. 26. The holy Ghost maketh intercession for us, with sighs, which cannot be expressed: But a second Agent, working with God's holy Spirit, is the very soul of man, or rather, the new man, or new creature in the soul, and all the faculties thereof: So that in this second Grace, which is the action, or work of faith, we stand not as mere passive, but being moved by the holy Ghost, we work ourselves, by his Spirit working in us. Whereupon we are called, g 1. Cor. 3. 9 The fellow-workers with God, 1. Cor. 3. Touching the distinct degrees of Sanctification: In wherein there is no more now required, but that sin bear not the rule in us: and our works of Righteousness, though all mingled with sin, the estate we now are in, there is a difference between it and legal Righteousness, in that perfection is there required, without failing in any jot, either in matter or manner. Whereas our Sanctification in this life is evermore imperfect, failing much, and hath always sin mixed with it, not as Chaff or Darnell is mixed with Where, but as water is mingled with wine, that there is no drop of wine, but it is water also: and that is by reason our new birth is imperfect. So that Donatists, and Novatians, and those heretics that were wont to be called Catharises, or Puritans, dream of purity and perfection in this life. albeit by the grace of Regeneration, we desire in all things to live righteously and well, yet still we labour under the infirmity of the flesh, h Gal. 5. 17. that we cannot do the things we would. Whereof the Apostle Paul (one, more than after an ordinary sort regenerate) giveth in his own person a noble example, Rom. 7. 15, etc. I approve not that I work: for I do not that I would, but what I hate, that do I: for I am delighted with the Law of God, as touching the inner man, but I see another Law in my members, etc. and in the end concludeth, Therefore I myself in the Spirit indeed serve the Law of God, but in my flesh the Law of sin. Wherefore in this estate it is enough, if sin i Rom. 6. 12. reign not in our mortal bodies: it is not required (which is impossible) that it should not at all dwell in us. And where the Scripture in many places doth call us perfect, as when it saith, k Matth. 5. 48. Ye shall therefore be perfect, as your Father which is in Heaven is perfect. l 1. Cor. 2. 6. We speak wisdom among those that are perfect. m 1. Cor. 14. 20. In understanding be ye perfect, n Eph. 4. 13. till we come to a perfect man. o Phil. 3. 12. As many therefore as be perfect, let us be thus minded. p 1. john 2. 5. Whosoever keepeth his Word, of a truth, in him the love of God is perfected. q 1. joh. 4. 12. If we love one another, God abideth in us, and his love is perfited in us. r 1. joh. 4. 18. Perfect love casteth out fear. s jam. 1. 4. That ye may be perfect and wholly sound, wanting in nothing. By perfect, it meaneth not the exact performance of legal Righteousness, but the whole and total change of all the man, which yet in this life is evermore imperfect. And so doth james in that place last before mentioned, expound it. So that there is a Legal, and an Evangelicall perfection, which rather and more properly is termed integrity. I call it total: first, in respect that the whole man, and all our parts and powers both of the soul and body are renewed, as the Apostle to the t 1. Thess. 5. 23. Thessalonians prayeth, that their Spirit, soul and body may be kept unblameable in the coming of jesus Christ. First, our mind, and even the Spirit of our mind, whereof it is said, u Rom. 12. 2. Be transformed in the renewing of your mind. x Ephe. 4. 23. Be renewed in the Spirit of your mind. I y Ezech. 36. 26. will put a new Spirit in the midst of you. Again, both our Knowledge and judgement are reform, that now z 1. Cor. 2. 15. the spiritual man discerneth all things. And our Memory and Consciences purged: for the Memory that serveth, where the Apostle doth commend the a 1. Thess. 3. 6. Thessalonians, for having a good memory of him always. And to the b 1. Cor. 11. 2. Corinth's, That they remembered all his matters, or remembered him in all things. Of the Conscience it is said, c Heb. 9 4. That the blood of Christ purgeth our Consciences from dead works, to serve the living God. And d Heb. 10. 22. Hebrews the tenth, Having your hearts sprinkled from an evil Conscience. This Renewing reacheth to the heart also, that is, to the Soul the seat of the Desire, Will, Affection, which e Ezech. 36. 26 Ezechiel addeth to that of the Spirit, I will give you a new heart. And f Deut. 10. 16. Moses saith, Circumcise the foreskin of your heart. Of the Desire we read, The g Gal. 5. 17. Spirit, or part regenerate, lusteth against the flesh. Of the Will, that h Phil. 2. 3. God worketh this grace in us, to will according to his own good pleasure. And of the Affections, They that i Gal. 5. 24. are Christ's, have crucified the flesh, with the affections and lusts of it. Lastly, The Body itself, and all the members, are made anew, not in substance, but in quality, by putting off the sinful body of the flesh, as the Apostle speaketh, k Col. 2. 11. Colossians the second. Whereupon he doth exhort us, l Rom. 6. 12. Let not sin reign in your mortal bodies. m Col. 3. 5. Mortify your earthly members, fornication and uncleanness, etc. For as there is a n Rom. 7. 25. law of the members that rebelleth against the Law of the mind: so there are o 1. Cor. 12. 27. members, that are by Regeneration the members of CHRIST, which fight against that Law of the old man. Secondly, It is total, in respect that it maketh a change, not in our p jer. 7. 3. ways and actions only, but in our very nature, the perfect and all-sufficient Sanctification Esay 1. 16, 17. of our nature, in the person of Christ himself, freeing us from that natural corruption, which, as the Law of the members, is inherent in us. This the Apostle speaketh, Romans q Rom. 8. 2. the eighth, The Law of the Spirit of life, which is in Christ jesus, hath freed me from the Law of sin and of death: that is, from that inherent corruption, which, as the Law of the members, sticketh to our nature, the perfect Sanctification of his humane nature beginning a Sanctification here in us, even in our very nature, over and beside the Righteousness of our ways. Thirdly, It is total, in regard of both the parts of Righteousness which we are renewed into, Holiness and true justice: for both these the Scripture noteth, Ephes. 4. 24. Put on the new man, which according to God is created in Holiness and true justice. Mark 6. 20. Herod reverenced JOHN BAPTIST, knowing he was a just and a holy man. Luke 1. 74. That we being delivered from the hands of our enemies, may serve him in true justice and Holiness. Titus 2. 11, 12. The grace of God hath appeared, etc. instructing us to live wisely, and justly, and godly in this present World. Yet we must observe that there are degrees in the imperfection which we speak of: for First, Some are weak ones, and even Babes in Christ, weak in Faith, weak in Knowledge, weak in all kind of practice of spiritual Graces, whom the Apostle calleth carnal, that is to say, rude. Of the weak in Faith, the Apostle speaketh, Romans 14. 1. And our Saviour many times upbraideth his Disciples, O ye of little faith! Of weak in knowledge, and capacity of heavenly things, it is said, Rom. 6. 19 I spoke unto you after the manner of men, that is, by Similitudes taken from the common course of man's life, For the infirmity of your flesh. And Heb. 5. 12. For when through the time, ye ought to have been Teachers, yea have need to be taught anew what are the elements of the beginning of the words of Christ, and are become those that have need of Milk, and not of strong meat. So our Saviour Christ telleth his Disciples, r john 16. 12. I have many things to say unto you, but you are not able to bear them now. Of weak in practice we read, 1. Cor. 3. 1. I, Brethren, could not speak unto you as spiritual, but as carnal, as Infants in CHRIST; I gave you Milk to drink, and not strong meat: for you were not able to bear it. Secondly, There is a further step, which Christians of the better sort commonly attain unto, standing in a sufficient furniture of all graces needful for the performance of every good duty in soul, good manner, and a blameless and undefiled life, whereof the Scripture giveth testimony to many particular Christians: And the Apostles in their Epistles, partly s 1. Cor. 1. 1. 1. Thes. 5, etc. witness of diverse Churches, and partly t Phil. 2. 15. 2. Pet. 3. 14, etc. pray for them to be such. Thirdly, Upon some few, in respect of his ordinary dealing, it pleaseth GOD to pour a more abundant measure of grace, and higher degree of perfection, filling and enriching their hearts with an exceeding increase of Faith, of Knowledge, of Love, of Hope, of Patience, and of the Gifts of the Holy Ghost. These the Apostle calleth u Heb. 5. 14. perfect men, who through a habit have their senses exercised to the discerning of good and evil. Phil. 3. 15. As many of us as are perfect, let us be thus minded and if ye think any thing otherwise, that also will God reveal. Thus x Rom. 4. 20, 21 it is said of Abraham, that he was strong in Faith, and had full assurance of the promise of God. And of the y 1. Thes. 1. 3. Thessalonians, that their Faith did increase exceedingly, or above the common or ordinary measure, and the 〈◊〉 did abound. In another z 1. Thes. 1. 3. place he commendeth not only the virtues themselves, but the fruit which they shown of them, Remembering the work of your faith, your laborious love, and patiented hope, etc. And the * james 5. 11. Scripture setteth before us the Patience of job, and the Virtues and Perfections of other men of God, as mirrors and glasses for us to look into, for the reforming of our ways, and that we might become like unto them. Not that such a one hath attained to perfection, or may now set down and rest, as being come to his journey's end, but the more graces he hath, the more fruitfully he ought to labour for an increase of them, and not so much to think what he hath; as what he doth yet want, following the example of the a Phil. 3. 13, 14, 15. Apostle PAUL, Brethren, I count not that I have attained unto the mark, that is to say, perfection. But one thing I do, I forget that which is behind, and endeavour myself to that which is before. As many of us therefore as are perfect, let us be thus minded. Wherein we have the b Mat. 25. 29. promise of our Saviour Christ to give us comfort, that to him that hath, (that is, carefully employeth and useth to God's Glory, the good things he hath received) more shall be given, and he shall have abundance. Our Sanctification being so imperfect, as we have said, it is a noble and necessary piece of service to inform ourselves, how we may be able to discern it. I will point out such notes and marks as I hold to be the principal. First is, by those common affections noted before, which generally belong to all holy Duties, and are here certain marks of renewed Holiness: As first, A love of the Truth, and of the Word c john 17. 17. Thy Word is Truth. for the Truth's sake: for to be of the Truth, that is, a lover and imbracer of the Truth, is all one as to be of God. And so our Saviour Christ expoundeth it, when saying in d john 18. 37. one place, Every one that is of the Truth, heareth my voice, he rendereth it in e john 8. 47. another place by this, as all one in weight and substance: He that is of God, heareth the words of God. O how I love thy Law, (saith f Psal. 119. 91. DAVID!) All the day long it is my Meditation. The contrary whereof, is an evident sign of an evil and wicked heart, and draweth after it many heavy judgements, forerunners of destruction: for g 2. Thes. 2. 11, 12. Because (saith the Apostle) they receive not the love of the Truth, that they might be saved: therefore GOD will send unto them effectual errors to believe lies, that all may be condemned, that believe not the Truth, but take pleasure in iniquity. Secondly, Cheerfulness in well-doing. Whereupon the Children of God are everywhere called, h Psal. 110. 3. Cant. 6. 9 etc. A freehearted people. Thirdly, A fear of offending in any thing, which Solomon maketh the Badge of God's Children: Blessed is the man that feareth always. Fourthly, Sincerity and singleness of heart, which one thing, in the midst of many difficulties, held up the Apostle Paul, insomuch as he professeth of himself, This i 2. Cor. 1. 12. is our rejoicing, the testimony of our conscience, that in singleness and sincerity of God, we have been conversant in the World. Fiftly, Zeal: when not only we love God, and his Truth, but our love is hot, vehement, fervent, that k Cant. 7. 11. much water cannot quench it, no, nor the floods drown it. And if a man should give all the substance of his house for this love, it should utterly be contemned. PHINEAS for this grace obtained a great Mercy, Numb. 25. 12, 13. Therefore behold, I give unto him my Covenant of Peace: for he and his seed after him shall have an everlasting Priesthood by covenant, because he was zealous for his God. Sixtly, Watchfulness over our ways, which our Saviour so often doth beat upon: l Mat. 26. 14. Watch and pray, that ye enter not into temptation. Seventhly, A constant resolution to cleave unseparably unto Christ. So Acts 11. 23, 24. BA●NABAS exhorted all with purpose of heart, to cleave unto the Lord: for he was (saith the Text) a good man, and full of the Holy Ghost and Faith. Eightly, To perform whatsoever we do of conscience to God, Working it from the heart, as to the Lord, and not to man, Col. 3. 23. Ninthly, To seek his glory in all things: which general rule the Apostle setteth down, 1. Cor. 10. 31. Whether ye eat or drink, or whatsoever ye do, do all to the glory of God. Tenthly, That the greater and more holy the duties are, and the more they do excel, the more excellent our Love, Zeal, Cheerfulness and Sincerity be in the performance of them: This Commandment we have, Matthew 22. 37. Thou shalt love the Lord with all thy heart. The eleventh and last (which yet is so fare from being least, that in a manner it carrieth the praise from all the rest) is an entire obedience, when we labour to keep whatsoever God hath commanded, and to please him in all things, being holy, as he is holy, Ezechiel in his eighteenth Chapter in one word expresseth it, If he keep all mine Ordinances: and then n Ezech. 18. 11, 12, etc. amplifying it by the contrary, beateth upon it (as his manner is) with a heap and multitude of enforcing speeches, If he do to his Brother, other than any one of those things, and he do not all these things, etc. For the practice of this Lesson, good Cornelius and the rest with him assembled, are highly commended, Acts 10. 33. We all are here present before God, to hear all things that are commanded thee of God. And of David the Holy Ghost beareth o Acts 13. 22. witness, I have found out DAVID the son of JESSE, according to my heart, that will p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. do all my will in all things. Not like to Saul, q 1. Sam. 1. 15. who served GOD but by halves: for the which r Mark 6. 20. Herod is also bra●ded, that he did many things, but not all that he heard of john Baptist. And s james 3. 2. the more to encourage us to this duty, the Scripture teacheth, that though in many things we fail all, God accepteth the desire for the thing itself, that if our heart and purpose be to forsake every evil path, and to cleave unto God, without being drawn away, it is in his sight all one, as if we had done it: so t james 2. 22. james saith, that ABRAHAM offered his Son ISAAC, where indeed he did but show himself willing and ready to offer him; and u Mat. 5. 6. Christ promiseth, that they that hunger and thirst after Righteousness, shall be satisfied. To come to some other notes of Sanctification, in the second place many parts of Holiness are undoubted signs of it. First, our intercourse with God by private and fervent Prayer of Faith, is the most infallible sign of all the rest. A singular fruit and testimony to a man's conscience, that he is regenerate: for this is the very mark which the Holy Ghost setteth upon profane men, They x Psal. 53. 5. call not upon God: and the reason is plain and evident: for either Prayer will make men to leave sin, or sin will make men to leave to pray. The wicked, though they seem to pray in secret, do it seldom, or never, with company to fill up the number, and for their credit sake; or for some worldly respect, they can be content to make one. But howsoever it be, their Prayers differ fare from the properties of true Prayer, that are only to be found in God's Children. Which properties, and wherein the wicked differ from them, may all be gathered out of that most absolute Prayer both for matter and form, which our Saviour himself hath taught us, and are these that follow, First, The faithful man is furnished with the y Zach. 1●. ● Spirit of Prayer, or Supplication, that is, an excellent Grace, faculty, or ability wrought in a man by the holy Spirit, whereby he is made able, willing, and ready to pray unto God for every want, as the present occasion doth require: for as the z Rom. 8. 26. Apostle saith, Of ourselves we know not what to pray. Therefore our Saviour delivers unto us in few words, all the main Graces we can desire, and main wants we any way can stand in need of, to ask at the hands of God, which may serve for a Storehouse, continually to put words in our mouth. But the carnal man, though he can speak and tell a persuasive Tale for worldly things, he is utterly ignorant how to ask heavenly. Secondly, That we may pray as we ought, the a Rom. 8. 26, 27 Spirit helpeth our infirmity, and teacheth us to pray according unto God, with groans and sighs that cannot be expressed. But this the Worldling is fare from, to whom such sighs and groanings of the Spirit are as strange and unheard of, as is the b john 14. 17. Spirit itself the Author of it. Thirdly, God's Children in all their necessities address themselves to him, and seek for good things at the hands of their heavenly Father through Christ; the wicked howsoever with c Numb. 23. 14 Balaam they may break forth into wishes and woulds, Let my soul dye the death of the Righteous, and my latter end be like to him; have neither the face nor the heart to go to God by humble Prayer, as David in the like case did, Psal. 26. 9 Take not away my soul with sinners, nor my life with bloody men. This diversity you may find, Psal. 4. 7. Many say, Who will show us good? JEHOVAH, lift up upon us the light of thy countenance. Fourthly, The godly prepare themselves to Prayer, by d Eccles. 4. 13. meditating beforehand of the duty they are to perform, and of the arguments and reasons that may stir them up unto it. And so our Saviour in that Prayer teacheth us to do, by the using of a Preface. The wicked never make conscience of their Prayers. Fiftly, True Prayer cannot be without Faith, whereby we apply particularly to ourselves, the love of GOD in Christ, to call him Our Father: for how shall they call on him, in whom they do not believe? Rom. 10. 14. but this the carnal man hath not. Sixtly, God's Children come with boldness and confidence unto him, as a Child unto his Father; whereas the carnal man flieth from him, and is afraid of him, as of a Just and Righteous judge. This difference in the point of Prayer the Apostle teacheth, Rom. 8. 15. We have not received the Spirit of bondage, to fear any more: but the Spirit of Adoption, whereby we cry, Abba Father. Seventhly, Reverence is in the true and faithful Caller upon of God's Name, e Eccles. 5. 1. knowing that God is in Heaven, and himself upon Earth: the carnal man rusheth without all reverence into his presence. Eightly, Our Saviour requireth of his, Zeal and earnestness in Prayer, that all our affections be taken up, and wholly bend upon it, which the shortness of the Prayer teacheth, and the concluding of it with this word, Amen: and the rather to kindle in us a fervency in Prayer, he beateth upon it with many words: f Mat. 7. ●. Ask, Seek, Knock, etc. For cold Suitors prove cold Speeders: But such as even rend the Heavens with their Prayers, and pull, as it were by violence, God's Graces from him, are those that he delighteth in: but this the carnal man is fare from, whose mind is always straggling and thinketh upon his penny, his business and worldly delights. Ninthly, In God's Children there is a greater fervency of Spirit, in praying for the things that concern God's glory, then for those that concern our own good, yea though it be the salvation of our souls; and in those that concern our own good, greater zeal, and fervency for heavenly things, then for earthly, that are sought but as additaments, and appendances to the other; all which, the very order of petitioning in the Lord's Prayer showeth. Contrariwise, of these, worldly things are altogether, or (at the least) most sought after. Tenthly, The godly prey, to set forth God's glory, as may be seen there: The g james 4. 3. wicked ask, to employ it upon their lusts. Eleventh, God's Children in their prayers remember not themselves only, but the Church, their brethren and fellow-members, in a fellow-feeling and love one of another: Our Father, Our bread, Our trespasses, Led us not, Deliver us, etc. The wicked are every one for himself. Twelfthly, The Elect prey with assurance of obtaining the things; we pray for earthly things, with condition, so fare as God hath appointed them for our good: All other absolutely without condition: which assurance is noted in the word Amen, signifying, that not only so we desire it may be, but that so undoubtedly it is, and shall be: whereunto we are induced both by the consideration of the love of God, who is our Father, and therefore willing; and of his power, which is in heaven, and therefore able to do us good. Which two, (his Goodness, and his Greatness) are the two main pillars and props of our Faith. And to this virtue in prayer, our Saviour doth exhort us, Mark. 11. 24. All things, whatsoever ye ask when ye pray, believe ye shall receive them, and they shall be yours. The wicked are as h james 1. 6. waves of the Sea tossed about with every wind, doubting and distrusting of God's goodness in the things they pray for. Thirteenth, God's Children are constant in their prayers, and continue in them, Give us this day, etc. every day renewing their supplications. The wicked faint and quickly give over, or pray but by starts. These circumstances to be observed out of the manner of the Lords Prayer, lead me by the hand to some consideration of the matter itself, and parts of that Prayer; wherein also, unless I deceive may self, we shall nothing digress from our purpose. There be two parts of that, as of all other Prayers: for it standeth partly in petition, partly, in thanksgiving: The Petitions are six in number, all in that course and order, as the Doctrine before was handled, whereof the first three (comprehended in the first part of Divinity) are of those things that belong unto God's glory, without any respect of our own good: as the particle Thy in every one doth show. And this one thing, wh●eein the soundest Divines agree, being well observed, bringeth a great light for the distinguishing of all the six Petitions, according to their proper bounds and limits, in such sort as hereafter followeth: The first Petition, Hallowed be thy name: O thou the blessed and great JEHOVAH, Father, Son, and holy Spirit, three persons, and one only true and everliving God, whose i Esay 9 3. name is wonderful, and who alone art glorious and excellent: thy Mercy great unto the Heavens, thy Truth unto the Clouds: thy Righteousness as the mighty Hills; thy judgements like the bottomless Deep: exalt thyself, O God, above the heavens, thy Glory over all the earth. And make it known unto thy creatures, that thou the Creator (blessed for ever, Amen) art a Nature Spiritual and Divine, of thyself, and in thyself, and by thyself subsisting, Eternal, Immeasurable, Incomprehensible, Infinite▪ in Power, Wisdom, Holiness, Truth, Mercy, justice, and whatsoever good is, yea, Goodness and Perfection itself: So that both whatsoever thou dost, is absolutely good and holy, and all good and perfect gifts are thine, there being no jot of good in any creature, but that only which they have from thee who art the Father of Lights. And this respecteth the first branch of that part of Divinity, concerning the Nature, Persons, and Properties of the Godhead. The second Petition, Thy Kingdom come. Advance the Throne and Sceptre of thy Kingdom in the Government of the World, according to all thy counsels and purposes decreed from Eternity. Whether of saving the Elect, or destroying of the Reprobate, or of the businesses and affairs pertaining to this life, and the general Providence over all things that thy hands have fashioned and made, together with the means which thou hast sanctified thereunto, thy Gospel, with the Ministry and preaching thereof, the Sacraments, Censures, and Discipline of the Church, and all other good things thou hast ordained, may prove to thy Children a savour of life unto life, and to none of them a savour of death unto death. And that thou wouldst so dispose of things by thy hidden and secret providence, that all persons and creatures (although they, many of them sinfully and wretchedly moved with other causes and ends, then in obedience unto thee, yet in regard of thy work most holily and justly) may concur to do whatsoever thy hand and thy counsel hath fore-determined to be done. Neither let any power or policy of Satan or man, or any other creature hinder the execution of thy most glorious and magnificent, most wise and just Decrees: But let them all be as the Mountains of Brass that cannot be removed, but stand fast for ever. And this respecteth the second branch, touching the Kingdom of God, and the dispensation of his Counsels. The third Petition: Thy will be done in Earth, as it is in Heaven. Have thou always in the World, even here among men, as thou hast among thy holy Angels and Spirits of the Righteous that are deceased, a Church and chosen Company, which may k Zach. 8. 8. refresh and delight thy Spirit, by yielding with free and ready hearts, all cheerful obedience to thy known and revealed will, whilst they be seen to prefer the love they bear to thee, before the love of themselves, their own pleasure, profit, or lives, or whatsoever else that is most dear unto them. And this which is the third branch (the honour due to God) riseth by a necessary consequence from the former two: for he that is in himself and in his works so glorious, is worthy, and alone worthy to be honoured and served of us. The three latter Petitions comprehended in the second part of Divinity, are of those things that concern our own and our Neighbours good, whereof the first (being the fourth Petition in number) is for the Fountain of all good, that excellent l john 4. 4. gift of Christ himself, and all the means, and Graces, Faith especially, whereby he may be ours, and we come to be his. The fift and sixth are for the streams of Righteousness that flow from it, and spring unto everlasting life: So that in these last Petitions the whole substance of the Gospel is contained: for touching the other Righteousness which is our own, or by the Law, the same being impossible through our own corruption to be had, our Saviour teacheth us not to pray for it. But contrariwise, in teaching Regeneration and Righteousness through him, he doth utterly exclude all Righteousness from ourselves, or by our own Creation. And in willing us to pray to be delivered from evil, he showeth the right use of the Law, whereby evil is discovered to be the rule of our obedience. The fourth Petition: Give us this Day that Bread of ours, that (bread) above substance, or better than all wealth and riches which consume and perish, whereas this endureth to everlasting Life, being the Bread of God that cometh down from Heaven, and giveth life unto the World, even Christ himself the spiritual Manna, promised in Paradise, figured in the Wilderness, forespoken by the Prophets, shadowed in the Law, manifested in the Gospel, thy only Son, of thine own eternal nature and Essence, conceived and borne of the Virgin, by the wonderful work of thy holy Spirit, sanctified from the Womb, to be the mighty and powerful Instrument, in and by whose flesh or humane nature united to the Godhead, personally he quickeneth all those that by F●ith are ingraffed in him; replenished with all Righteousness and fullness of the Spirit above measure: And therefore in himself most blessed and happy, but for us and for our sakes accursed, in that he bore the whole wrath due to our sins, and became subject to death, the most ignominious death of the Cross itself, under which notwithstanding, he did not lie, for that it was impossible he should be holden of it: but losing the pangs and sorrows of death, he arose again and ascended into Heaven, where he sitteth at the right hand of thy most excellent Majesty, to make continual Intercession for those that are his, and hath obtained a Name above all names, a Crown of Glory, and a Kingdom, whereof there shall not be any end; governing all things in Heaven and upon the Earth, vanquishing and subduing the proud Enemies, and Rebels to his Kingdom, and leading captivity captive, gathering out of the wicked World a holy Nation, a peculiar people (even in respect of their outward calling) to the praise of his glorious Name, opening their eyes to behold the unsearchable riches of himself, in whom are hidden all the treasures of Wisdom and Understanding, filling their hearts with manifold Graces and Blessings of his Spirit, separating and choosing out from among them, Pastors, Teachers, and other Officers, for the well ordering and guiding of his House, which is the Church of the living God, and not only reaching forth to many of them from above, a comfortable taste of the sweetness and excellency that is in him, but upon such and so many as God the Father (through him) hath from everlasting purposed unto Glory; pouring down that most excellent and precious gift of Faith proper to the Elect, whereby he giveth himself to be theirs, and taketh them to be his, knitteth and uniteth them as members to that Mystical Body, whereof himself is the Head, maketh them in a spiritual and unspeakable sort, bone of his bone, flesh of his flesh, and one together with him, and so becometh unto them that heavenly and supernatural Bread, whereby their souls are fed unto everlasting life. Good Lord, this m Mat. 6. 11. Day and every n Luke 11. 3. Day, give this our bread unto us, that we may so come unto him, as we may never hunger, so believe in him, as we may never thirst▪ so be regenerate, and borne again, by the incorruptible seed of the Word of God, which liveth and abideth for ever, that it may never dye within us, but confirmed still in our most holy Faith, by the preaching of thy Gospel, participation of thy Sacraments, Prayer, and other holy means, we may grow up thoroughly in him which is our Head, till we come to the full age of men grown in Christ, by the joyful and blessed beholding of him in his Glory. The fift Petition, And forgive us our trespasses, as we forgive them that trespass against us, is for justification through the Righteousness we have in Christ, forgiveness of sins, which is but one part, being put for the whole. Pardon and forgive us all our sins, by the death and sufferings of thy Son, and so remove both the guilt and punishment away from us; Cloth us with all his sufficient and most absolute and perfect Holiness and Obedience, that being made the Righteousness of God in him, we may appear in thy presence, not only as no sinners, but as perfectly just in thy Son, having that Righteousness that is able to abide the rigour of thy sentence: so as thou thyself justifying and absolving, none may be able to accuse: And looking upon us no otherwise then thou dost upon thine only Son, we may at the bar of thy Tribunal Seat, and in thy most holy judgement▪ be freed from wrath and condemnation, and declared worthy of everlasting life. The last Petition hath two branches. One, to be delivered from the evil of sin: the other, from the evil of punishment. In both, the contrary good is prayed for. The Holiness or Sanctification which we have from Christ in the one; Blessedness in the other. The first branch: And lead us not into temptation. Being now ingraffed into the noble stock of the Body of thy Son, and justified through him, sanctify us also by his Spirit dwelling in us, mortifying and subduing sin; that it bear not the sway in our mortal bodies, that neither the Devil, the World, nor the flesh, or our own corruption prevail against us, to make us to fulfil the lust thereof, but go forward with the work of our new Birth, quickening and renewing us in our Memory, judgements, Will, Affections, and in all the parts and powers of our Soul and Body from dead works, to serve thee the true & the living God: that even now in this life, whilst here we struggle with those spiritual foes of ours, we may attain to that measure of perfection which may be pleasing and acceptable in thy Son; and that after this life ended, and all our enemies subdued under us, we may be taken up without spot or wrinkle, to be presented, as a pure Virgin unto Christ, in the Day of our spiritual Marriage. The second branch, But deliver us from evil. Together with the friut of Righteousness (which is to be sanctified by the Spirit of thy Son) give us also the free reward which thou hast promised to all that are found in him. Hale and pull us, as a beast that sticketh in the mire, out of the miserable condition whereinto sin hath plunged us, the curse of the Law, Hell, Death, and Condemnation; and from him that hath the power of death, that is to say, the Devil. So make us happy and blessed, through the communion of the Blessedness which is in thee, that even now in some measure we may have our part in all, and so much as is able to fall into this life: where the testimony and assurance of thy love, and the having and enjoying (in and from thy love) of all the good things of this present life, both for necessity and Christian Delight, Maintenance, Health, Credit, Friends, Comfort of Wife, Children, Servants, a Blessing upon our Labours, the fruit of Magistracy and of Government, and good order in the World, together with the sanctifying of all things, even our very troubles and crosses of this life, unto our good, so as thou in thy Mercy hast appointed for us, Peace of conscience and joy in the Holy Ghost, do excel: and by these degrees, as it were by so many steps and stairs make us to climb up to that perfect and eternal Happiness, which is reserved for thy Saints in Heaven, when Hell, Satan, sin, weakness, shame trodden under foot, we shall be all spiritual and glorious, and reign as Kings with thee for evermore. Wherefore here is set before us, that in estimable benefit we receive by Christ, which coming last, crowneth the rest, and in the lauding o Reuel. 5. 8, 9 10, 11, 12, 13. and magnifying whereof, all Eternity shall be spent, the full and final Redemption of our souls and bodies, unto the glorious Inheritance purchased for the sons of God. Whereupon, after the Petitions ended, followeth Praise and Thanksgiving unto God, the Fountain of all good, in these words: For thine is the Kingdom, the power, and the glory, for ever and ever: that is to say, all absolute and perfect Blessedness, both for thy might and Sovereignty of commanding all things, being all thy creatures, and the work of thy hands: and for the power of effecting whatsoever thou wilt and dost command: and lastly, in regard of the infinite Graces that shine so gloriously in thy person, and which thou dost so graciously extend to us: being thyself eternal, and therefore exercising an eternal power and dominion in the World; not only confounding those whom thou hast appointed to destruction to the praise of thy glorious justice: but (which is principally here considered) creating anew an eternal people to thyself, to the praise of thy glorious Grace. Having thus finished the Lords Prayer, because the sense which I gave of the fourth Petition may seem new (though it cannot be called new, which a number of the Fathers do so expound) yet for the better satisfying of the godly Reader, let me shortly render my reasons for it: First, I hold this Prayer to be a compendiarie sum of all the holy Doctrine concerning God and our Salvation in Christ: wherein it cannot be thought, that he himself and our incorporating into him (the root and bases of all good things we have from him) should be omitted, being that which he so presseth us to seek, and giveth the first place unto in all his Doctrines, john 3. 3. john 4. and john 6. which Chapter may serve for a Commentary upon this place. Secondly; The method and order of the Petitions were not so natural, to ask earthly benefits before heavenly Blessings. Thirdly, the Analogy and correspondence of these latter Petitions with the former three, for as they beginning with the great and glorious Name of God, fall afterwards to his adjoints of Kingdom, and Honour: so these begin with Christ and Regeneration through him, the fruits whereof are justification and Sanctification, which follow in their place: as the Apostle, agreeably hereunto reduceth the benefits we have by Christ, to these three heads, & that in the same order: Regeneration, the root & mother of the rest: justification and Sanctification, the two twins and noble pair that cometh from it, 1. joh. 5. 8. There be three that bear record in Earth, to the Soul and Conscience of every true Believer: The Spirit, or part regenerate: Water, whereby we are washed and cleansed from our sin: and Blood, purging and abolishing both the root and fruits of it; which is attributed to the blood of Christ, Heb. 9 14. 1. john 1. 7, 9 And that is so to be taken in this place, not for expiatition, I gather, by that the Apostle p 1. john 5. 6. said before, This is he that came by Water and Blood, that is to say, not our justifier only, which all men do willingly embrace: but to sanctify us also, which men will not so easily be brought unto. Fourthly, Seeing it is plain, that by obtaining pardon for our sins, and Righteousness in Christ (which is asked in the fift Petition) consequently we have all the Blessedness that belongeth to it, one part whereof is this, to have all outward things, as additaments and appendances cast unto us, so fare as God hath appointed them for our good, as our Saviour Christ's both speech and promise is, Mat. 6. 33. and further than that, we have no warrant to desire them; it seemeth not so likely, that either our Saviour Christ would rend these things a sunder, and transplant one from another, especially to set the fruit before the branch that beareth it, or in so short a sum admit of repetition, which must needs follow, if being elsewhere included, we ask them here by name. And this also may serve to prove, that no defect or maim can justly be imputed to this absolute form of Prayer, though outward things come not within compass of the fourth Petition. Fiftly, The doubling of the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, showeth it to be no common Bread, but a Bread of some rare and singular quality: the very like doubling of the Article to that purpose, you find in this selfsame argument, john 6. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And most aptly is (Bread) here taken up, to express our spiritual conjunction with Christ, being that which to the World's end must represent him in the Sacrament of the Lords Supper. Lastly, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which maketh all the doubt, being never read, but in this Prayer only, and therefore of an uncertain signification, I derive from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with the best Interpreters, as I make no doubt it must of necessity be: but not in that sense which I see them to do, who expound it competent or sufficient for our nature, that is, for our sustenance and nourishment. Of which signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, you shall hardly find any example, as H. Stephen in his Greeke Thesaurus noteth: But in that sense which the Scripture useth it, Luke 14. 12, 13 (and never otherwise) as it signifieth, wealth and substance: from whence I take to be derived two words of near affinity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Titus' 2. 14. one noting that, which as the remain and overplus of our substance, we lay up in store and keep for a jewel; the other, that which excelleth all wealth and substance, which (among many other) is one signification of the proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 9 5. Ephes. 4. 6. and so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aptly answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 119. 14. I rejoice in the way of thy Testimonies, as above all substance. And it seemeth unto me, that our Saviour Christ doth herein allude to that saying of SALOMON, Cant. 8. 11. If a man would give all the substance of his House, for this Love (of jesus Christ, to whom I am even now ascending out of the Wilderness of this World, to join and unite myself by Faith) he should be utterly despised: yet the other Interpretation, which the most Learned and best Divines of our time do follow, carrieth a sound and a godly sense, against which no exception can be taken: And therefore in such cases men are not to strive. To come to the other notes, whereby we may assure our own souls, and give good testimony unto other, that we are of the number of those which are sanctified through Christ: Next unto Prayer, is the q Luke 21. 9 patiented bearing of afflictions. Our Saviour calleth it, The r Mat. 16. 24. taking In your patience possess your souls, Col. 1. 11. That ye may be strengthened unto all patience and long sufferance with joy. up of our Cross, which being so hard a Lesson to take out, and s Heb. 10. 36. Patience a thing that we have special need of, the Scripture useth many Arguments to persuade us thereunto: Taken from the causes of affliction, both principal in GOD; and secondary in ourselves, from the end, from the effects, and lastly, from the things that do accompany and are adjoined to it. If any man will come after me, let him deny himself, and take up his Cross and follow me. For first, the consideration of this, that God is the Author of all judgements, hath a singular use for the quieting of our minds in the storms and tempests of afflictions: for whether the same come immediately from God, without the hand of man, we are to remember him that said, t Psal. 39 10. I am dumb, I opened not my mouth, because thou hast done it. Or if he plague and scourge by men, we are taught not to be impatient, nor to rage against the means, but to look up unto God, as the chief working cause. This made the holy man of God to say, JEHOVAH u john 1. 21. gave and JEHOVAH hath taken; blessed be the Name of JEHOVAH. And David, when railing Shimei threw stones at him, and cursed him to his face, Let x 2. Sam. 16. 11 him alone: for JEHOVAH hath commanded him to curse DAVID. How could joseph have borne with patience the malice of his Brethren, throwing him out of his father's house, and selling him into a strange Country; had not this persuasion prevailed with him, that it was the Lord that did it? It y Gen. 45. 8. is not ye that sold me into Egypt, but God that sent me hither. Secondly, God hath from everlasting purposed and decreed us to this end, to glorify his Name, by suffering of afflictions: For z Rom. 8. 29. whom he hath foreknown, them he hath also predestinate, to be (this way) conformed to the Image of his Son. And therefore being his will and purpose, the Lord forbidden that any man should be found so hardy, as to oppose against it: for God's Counsels are always best. Whereupon the a 1. Thess. 3. 3, 4 Apostle saith, Let no man be moved with these afflictions: for yourselves know, that hereunto we are appointed. Thirdly, Not only they come from God, according to his everlasting purpose, but the same is in his love and favour towards us: For b Pro. 3. 12. whom the Lord loveth, he chasteneth, even as a father doth the son in whom he taketh pleasure: or as the Apostle to the Hebrews hath it, rendering the sense, not encumbering the words, And he c Heb. 12. 6. scourgeth every son, whom he doth embrace. Fourthly, Affliction, as d job 5. 6. Eliphaz telleth JOB, cometh not out of the dust, neither doth tribulation spring from the Earth, but man is borne unto trouble, as the little sparks do fly upward: that is, it cometh not by chance or fortune, neither are we to lay the fault upon any other, but to impute unto ourselves the just desert of our offences, that e Leu. 26. 23, 24 because we walk rashly with God, therefore he also walketh rashly with us; and therefore to f Micah. 7. 9 bear the indignation of JEHOVAH, because we have sinned against him. As also the Prophet teacheth, Why g Lament. 3. 39 40, 41, 42. should a living person keep a wruling? a man, when he is chastised for the punishment of his sins? Rather let us sift our ways, and search and return unto JEHOVAH, lifting up our heart We know, that to them that love God, all things work together to good. with both hands to the mighty God of Heaven, saying, We have fall'n away and rebelled: thou pardonest not, etc. Fiftly, The end of them is, for our h Rom. 8. 28. good and profit, i Heb. 12. 10. as the Apostle speaketh, that we may partake his Holiness: and that as k Deut. 8. 16. Moses saith, he may do good unto us in the end: for when l 1. Cor. 11. 31. we are judged, we are chastised of the Lord, that we should not be condemned with the World. Sixtly, They work m Heb. 12. 11. at the least the peaceable fruits of Righteousness, to those that are exercised thereby, Rom. 5. 3, 4. Affliction worketh Patience, and Patience Experience, and Experience Hope, and Hope maketh not ashamed. PAUL by this Lesson was taught, not to n 1. Cor. 1. 9 trust in himself, but in God that raiseth up the dead. And again, That o 2. Cor. 12. 1. I might not be lift up by the excellency of Revelation, there was given unto me a prick in the flesh (some exceeding affliction) the messenger of Satan to buffet me, that I should not be puffed up. Yea, Christ himself, p Heb. 5. 1. though he were the Son, yet he learned, by the things he suffered, Obedience, and was perfited thereby. It is q Psal. 119. 7. good for me, saith DAVID, that I was afflicted, that I may learn thy Statutes. And ESAY, r Esay 26. 16. O JEHOVAH, in affliction they visited thee, they poured out submiss Prayers, when thy chastisement was upon them. So God, to whom our nature is best known, telleth aforehand, Heb. 5. 5. In their affliction they will seek me early. An example whereof is to be seen, Psal. 78. When s Psal. 78. 34. he slew them, than they sought unto him, and returned, and went early unto the mighty God. And notable is that of jeremy, I have t jer. 31. 18, 19 certainly heard EPHRAIM mourning to himself, and saying, Thou hast chastised me, that I might be chastised: for I was an untamed Hayfer▪ Convert me, that I may be converted: for when I shall be converted, it shall repent me, and after I shall be showed my fault, I will clap upon the thigh (in sign of mourning.) I blush and am ashamed, because I bear the reproach of my youth. Seventhly, It is the way that leadeth unto Glory: for if we suffer with him, we shall also be glorified together with him, Rom. 8. 17. Eighthly, Affliction is a Crown of Glory, an excellent and a noble benefit, Philip. 1. 29. To you is this grace freely given, not only to believe in Christ, but also to suffer for him, 2. Cor. 12. 7. he boasteth of it, as of a bountiful gift of God, that I might not be lift up by the excellency of Revelations, there was given unto me a prick in the flesh. Ninthly, It is the common lot of all God's Children: For u 2. Tim. 3. 12. whosoever will live godly in Christ jesus, shall suffer persecution. And what x Heb. 12. 7, 8. son is there (saith the Apostle to the Hebrews) whom the Father doth not chastise? Therefore if ye be without chastisement, whereof all are made partakers, then are ye Bastards, and not children. Therefore joha y Reuel. 1. 9 calleth himself, our brother and partner in affliction, and kingdom, and suffering for Christ jesus. And the speech of our Saviour Christ is general, If any man will follow me, let him take up his Cross, etc. For this cause is the Church called his z Esay 21. 10. threshing, and the Son of his Floor. One whom he beateth and thresheth with afflictions, a● the Corn in the Barn is threshed with the Flail; and is compared to a a Exod 3. 2. Bush burning in the fire, and to b Zach. 1. 8. Myrrh Trees that grow in a bottom, in a place exposed to wind and weather, and to all storms. A thing most necessary to be known, and thoroughly digested, for preventing of those temptations that have always troubled the Saints of God, and held them as it were amazed. Insomuch as comparing the happiness of the wicked, and the drunkenness of their pleasures, with their own bitter potions, they, through the infirmity of the flesh, call many times in question the providence of God, to say, How should the mighty God know, or how can there be any knowledge in the most High? Behold, these are the wicked ones, and they prosper for ever, and multiply riches, but I am smitten all the day long, and my rebuke is every Morning: whereby they come almost to make a scoff of the generation of GOD'S Children, as in the seventy three Psalm the Prophet David showeth in his own person, how these conflicts do assault them; from which, he professeth there, that hardly he could get out, till he went into the Sanctuary of GOD, to the holy meetings, and assemblies of the Church, where he learned the the end of those men, how the Lord had set them in slippery places, etc. The whole Psalm is very notable, and full of many sweet and heavenly Meditations, which are as the Wine and Apples spoken of in the c Cant. 2. 5. Canticles, to stay and cheer up the hearts of the faithful, that they faint not under this temptation. Another, an excellent man of God, and a Prophet sanctified from his Mother's womb, is bold to dispute this question with God, Why d jer. 12. 1, 2, 3. the way of the wicked prospereth? why transgressors are at rest? why they be planted, and also rooted, continue and bring forth fruit? In whose mouth God is nigh, but fare from their reines. At length he satisfieth his own soul, by showing first (in himself) the singular good that adversity bringeth to the godly: For thou, O JEHOVAH, knowest me, thou seest me; therefore thou tryest my mind to cleave unto thee. Afterwards, the end of the prosperity of the wicked, who are fed and fatted unto destruction: Thou pullest these away, as Sheep unto the Butchery, and preparest them unto the day of slaughter. The Book of job swarmeth with these complaints: and Solomon the wise thought it fit to arm men against it; If e Eccles. 5. 7, 8. thou see the oppression of the peer, and the wresting of right, and justice in place of judgement; marvel not at this their will: for the High above, the High observeth, yea, the most Highness (the eternal Father, Son and Holy Spirit) above these. Tenthly, We are hereby made like to Christ, and conformed to his Image, Rom. 8. 29. Whom he hath foreknown, them he hath predestinate to be conformed to the Image of his Son. And again, Verse 17. If we suffer together with him. Now f Col. 1. 24. do I fulfil, saith PAUL, in my flesh, the remainders of the sufferings of Christ, who having before suffered in his own person, as the Head, doth now suffer in the daily infirmities of his members; which is it the Apostle calleth, To g 1. Cor. 4. 10. carry about us always in our body, the dying of the Lord jesus. And this Argument Peter h 1. Pet. 4. 13. specially taketh up, to persuade us not only to hear, but to rejoice in afflictions: In as much as ye partake of the afflictions of Christ, rejoice, that when his glory shall be revealed, ye may rejoice and be glad. And the reason is great and singular: for if, as the Apostle saith, Heb. 2. 10. to bring many children into Glory, it was necessary to consecrate the Prince of their salvation, through afflictions, whereupon he is not ashamed to call us Brethren: who is he that would stick to go thorough fire and water with such a Brother, especially when it is to obtain so great a Garland? Eleventh, God is able, and will deliver us, and send a gracious issue out of all, whereof we have a promise, Psal. 50. 15. Call upon me in the day of trouble, and I will deliver thee: so shalt thou glorify me. And 1. Cor. 10. 13. No temptation hath laid hold upon you, but that which befalleth unto men. Now God is faithful, and will not suffer you to be tried above that you are able, but together with the temptation will make an issue, that you may be able for to bear. For the Church of God, howsoever it be in continual float, tumbling, and tossed with contrary winds, yet can never be sunk, but is like to a i Exod. 3. 2. Bush burning in the fire, but not consumed: and to the k Zach. 1. 8. Myrrh Tree, which, though it grow in a bottom, in a place that lieth open to all kind of tempestuous weather, yet is ever green and flourishing, full of fruit, sweet and edoriferous: God so tempering their afflictions, that even l Esay 42. 25. then when he is angry with us for our sins, yet he doth but sprinkle upon us a few drops, and letteth out a small quillet of his wrath, that he might not waste us with the extremity of the heat (as he doth his m Esay 66. 15. foes) but dispel us with the shaking of his Rod, to bring us home unto himself. Whereupon the Apostle saith, n 2. Cor. 4. 8, 9 In all things we are pressed, but not distressed; doubting, but not despairing; persecuted, but not forsaken in it; cast down, but perish not. This is it which maketh so large a difference between God's Children and the ; that whereas a little trouble amazeth the one, that their heart, with o 1. Sam. 25, 37 Nabal, is as heavy as a stone, and ready to dye within them, the other joyfully undergo whatsoever affliction; because, come life, come death, come what will else, they know it is from God, who is able, and will set them free. The Psalmist noteth that diversity, when he saith, p Psal. 34. 20, 22 Many are the afflictions of the just, but JEHOVAH delivereth them out of all; but one affliction killeth the wicked man. Again, q Psal. 32. 7. Great and many are the sorrows of the wicked man: but he that trusteth in JEHOVAH, kindness shall compass him about. And Solomon in his Proverbs, Though r Pro. 24. 16. the righteous man fall seven times, yet he riseth up again: but the wicked at one evil fall downright. s Esay 40. 30, 31 Children, saith the Prophet ESAY, faint and are wearied, and young men fall down flat: that is, whosoever, either through childishness, as Babes, seek not unto GOD, or in a jollity and vain confidence of their own strength, as lusty Youths, care not for him: but they that wait upon JEHOVAH, renew their strength, they fly up with the wing as an Eagle, which in swiftness of flying upwards, passeth all other Birds: so they speedily get out and pass over all affliction, trusting in the love and favour of God: They run, and are not wearied; they go forward, and do not faint. Twelfthly, Christ himself is our supporter, and ministereth strength unto us, Philip. 4. 13. I am able to do all things through Christ that strengtheneth me. Thirteenth, We have innumerable Angels that attend to help us, Psal. 34. 7, 8. The Angel of JEHOVAH pitcheth his Tents round about them that fear him. 2. Kings 6. 16, 17. Fear not, there be more with us then that are with them. Then praying to JEHOVAH, he opened the eyes of his servant, who looking saw, that behold, the Mountain was full of Horses and Chariots of fire, that is, of holy Angels round about ELISHA. Fourteenth, There is no cause why we should ●aint under this burden, seeing Prayer ministereth abundant comfort to us, which coming from God's Spirit with so much the greater vehemency, sighs and groans, as the troubles that lie upon us are more pressing and weighty, must needs be effectual for the working of some good blessing. To which purpose, the Apostle enforceth this Argument, Rom. 8. 26, 27. Fifteenth, Howsoever it be, no affliction can debase us, or make us poor: for having Christ, who is t Heb. 1. 2. Heir of all things, and Lord of Heaven and Earth, we cannot but be rich in him. By this Argument the Apostle u Rom. 8. 31. there mollifieth the bitterness of afflictions: He that hath not spared his own Son, but for us all hath given him up to death, how shall he not together with him give us all good things? I have been too long in these: The rest of the marks that follow, to shut them up shortly, are, First, Humility, Micah 6. 8. He hath showed thee, O man, what is good: and what doth JEHOVAH require of thee, but to do right, and to love kindness, and to walk humbly with thy God? Secondly, Love of the Brethren: because they are Brethren and Children of the same Father, 1. john 3. 14. We know we are passed from death to life because we love the Brethren. The practice of this one duty to the members of Christ, for Christ's sake, casteth such a shining Light in the eyes of God and Man, that our Saviour, Mat. 25. 35, 36. by it, our Faith, and consequently the righteous judgement of God in the saving of our Souls, shall be made manifest to all the World in the latter Day. Thirdly, To love our Enemies, and to forgive them their offences, Mat. 5. 44, 45. Love's your enemies: bless them that curse you: do good to them that hate you and pray for them that molest you and persecute you, that you may be the children of your Father which is in Heaven, etc. Ephes. 4. 32. Forgive one another, as God in Christ hath forgiven you. Fourthly, Open profession of Christ and of the Gospel, Rom. 10. 10. With the heart men believe unto righteousness, and with the mouth confession is made unto saluatition. Fiftly, Humble confession of our sins, Proverbs 25. 13. He that confesseth his sin, and forsaketh it, shall obtain Mercy. Sixtly, The using of good means to cleanse us from them, Psal. 19 1●. His ignorance who understandeth. O clanse me from my secret sins. Seventhly, Holily & religiously to sanctify the Sabbath Day: for this binding us to the good abearing, from following our own pleasures and profits, and the things that are so sweet unto the flesh, cannot rightly be performed but of those that indeed make a conscience of their ways: wherefore the x Esay 58. 13, 14 Prophet setteth it as a special mark upon the Child of God, If thou wilt keep back thy foot on the Sabbath, from doing thine own pleasure in my holy Day, and shalt call the Sabbath, delight, holy to JEHOVAH, glorious, and shalt honour it, not to do thine own ways, nor to find out thy pleasure, nor to speak a word; then shalt thou delight thyself in JEHOVAH, and I will make thee to ride upon the high places of the Land, and make thee to eat the Inheritance of thy Father JACOB. So y jer. 17. 14, &c jeremy 17. many sweet and gracious promises are made to those that keep the Sabbath, and sharp and to the end of the Chapter. severe judgements threatened to the contrary. And seeing it pleaseth God, to set such a special Memento upon this Commandment above the rest, Remember thou keep holy the Sabbath Day: it should teach us what a deep Root the same aught to have in our heart, and how it should affect us. Of this that our Sanctification is here imperfect, two things do follow; a Christian Warfare, and Repentance. Christian Warfare is a War proclaimed of GOD himself, for men to try all their strength and valour in, when he saith, I z Gen. 3. 15. will set enmity between thee and the woman, and between thy seed, and between her seed. Meant principally of Christ the Seed of the Virgin, but withal comprehending all his members. Therefore here is a Flag of defiance set up, and a perpetual and endless War denounced, wherein we may take no truce, nor ever be weary of it. Of this it is written in the a Reuel. 12. 7. Revelation, that a great sign was seen in Heaven, MICHAEL and his Angels (meaning specially the Saints upon Earth) fight with the Devil and his angels. And to this spiritual Combat the Scripture everywhere doth incite us, b 1. Tim. 1. 18. Fight that good fight. Let c Heb. 12. 1. us run with patience the strife that is set before us, and such like. Whereupon, the Church of God in this life is called, The militant Church, and all Christians d 2. Tim. 2. 3. Soldiers: though principally the same be given to the Ministers, whose part it is to go before the people in this spiritual Conflict. So PAUL, Phil. 2. 25. maketh mention of EPAPHRODITUS his fellow-soldier. And so doth he and Timothy call Archippus in the e Verse 2. Epistle to Philemon: being a Phrase of speech borrowed from the Law, where the Ministry of the Priests and Levites is called a Soldiership, or f Num. 4. 3. & 8. 24, 25. Warfare. In this spiritual Battle, I consider five things: First, The Enemies we are to fight with, Satan and all his brood: the name of Satan comprehending all impure spirits, of whom he is the Head, being not only, our g Mat. 13. 39 enemy, that hateth us, and h 1. Pet. 5. 8. goeth about as a roaring Lion, seeking whom he may devour: but withal, our i Reuel. 12. 10. accuser that accuseth us before our God day and night, and the k 1. Pet. 5. 8. pleader against us. This the Apostle notably describeth, Ephes. 6. Put on the whole Armour of God, that ye may be able to stand against the assaults of the Devil: 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 most wicked spirits which are in the high places. Satan's brood I call the World and the Flesh: By World, meaning, First, The malignant Church, the company of the wicked and , The sons of that naughty one, as they are termed, Mat. 13. 38. For l john 15. 19 and 17. 14. because we are not of the World, but GOD hath chosen us out of the World, therefore doth the World hate us, which is the perpetual state of God's Church from the beginning, and was figured in m Goe 25. 22, 23 Rebecca, a Type of the Church, in whose womb were two Nations divided that striven and fought together. And our Saviour doth fore-warne us not to look for better: In n john 16. 33. the World ye shall have affliction. Secondly, Whatsoever is unregenerate in the Children of God themselves, whereby it many times falleth out, that none are greater instruments unto us of offending God than they. By the flesh, I mean, our natural corruption, and all the lusts and works of it: an enemy which we always carry about us, not only in our bosom, but in our very bowels: So that here is the battle between the flesh & the Spirit, whereof the o Gal. 5. 17. Apostle saith, that the flesh lusteth against the Spirit, and the Spirit against the flesh: And these, saith he, are opposite one to another. Rom. 22. 23. It is elegantly described, I find therefore this Law for me, when I would do well, that evil lieth ready for me to slay and seize on me, as the Lord speaketh of sin, Genes. 4. 6. For I am delighted in the Law of God as touching the inner man, but I see another Law in my members, warring against the Law of my mind, & leading me captive to the law of sin, that is in my members. p 1. Pet. ●. 11. PETER in like sort willeth us to abstain from fleshly lusts that war against the soul. And hereof are the exhortations so common in the Scripture, q Gal. 5. 16. Walk in the Spirit, and fulfil not the lusts of the flesh. We r Rom. 8. 12. are debtors not to the flesh, to live after the flesh, but to the Spirit, to be led by it: Take s Rom. 13. 14. no care of the flesh to fulfil the lusts thereof. Christ t 1. Pet. 4. 1. therefore having suffered for us in the flesh. Put you on also the same mind, that he which suffereth in the flesh, hath ceased from sin. Secondly, In this conflict are to be considered the two Generals of these Battles. The Captain under whom we fight, JESUS, the u Heb. 12. 2. Prince and perfecty of our Faith, in x Gen. 3. 15. Genesis pointed out by the seed of the woman, to note his Manhood: in the y Reuel. 12. 7. Revelation, by Michael, equal with the mighty God, to set forth his Godhead: you shall find him royally described, Reuel. 19 11, 12, 13, 14, 15, 16. The head and general lifted up against him, is the Dragon, the old Serpent, Satan or the Devil, as we heard before. Thirdly, The weapons of this Warfare, both those which our Adversaries the Flesh, the World, and the Devil fight withal, and those whereby we do resist them. The weapon of sin, or of the flesh, is Lust, as it is said, Rom. 7. 8. Sin taking occasion by the Law, wrought in me all manner of lust. Gal. 5. 17. The flesh lusteth against the Spirit. The weapons of the World, are, First, Outward Afflictions and Persecutions, Reproaches, Slanders, etc. to draw us from Christ, john 16. 33. In the World ye shall have afflictions. Secondly, Ease, Credit, Pleasure, Profit, Honour, etc. Thirdly, Evil Examples. Satan's weapons are outward or inward: Outward, First▪ The World: for wicked men are the Hellhounds of Satan, the Champions and Soldiers which he fights withal, whose head and general he is, and therefore called the z john 14. 30. and 16. 11. prince of this World (which name is given to all a Ephes. 6. 12. unclean spirits) The b 2. Cor. 4. 4. god of this World. And the afflictions of the World, as they proceed from him, are called, The c 2. Co. 12. 7. buffet of Satan. Secondly, The objects of sin to our eyes, our ears, and other senses, which Satan setteth before us, to draw us to a love, and in love, to a committing of it, as he did to our first Parents in Paradise, and to our d Mat. 4. Saviour Christ in the Wilderness, and as he ceaseth not continually to do to us. Inward ones are, First, His kindling of the fire of our own concupiscence, blowing as it were the bellowes, and gathering together matter for it to work upon. Secondly, Temptations or Illusions, which he casteth into hearts, as Venom or Poison for to infect us. Our weapons whereby we do resist them, what they are, the Apostle notably declareth, 2. Cor. 10. 4. not carnal, but mighty and valiant, to the throwing down of all the strong holds of sin. Where, though he speak specially of the Ministers, yet the like is to be said (in their degree and place) of all other Christians. Generally, it is the Word of God, as appeareth, 2. Thess. 2. 8. Whom God will consume with the breath of his mouth. But more particularly they may be reduced unto two heads, Faith and the fruits of Sanctification that come from it: for so e 1. Tim. 1. 18. Paul to Timothy, under these two, comprehendeth all, willing him to fight that good Fight, having faith and a good conscience. And 1. Thess. 5. 8. Put on the Breastplate of Faith, and Love, and for a Helmet, the hope of Salvation. And 1. Cor. 16. 13, 14. Watch, stand in the Faith: Let all your things be done in love. In the f Reuel. 12. 11. Revelation, they are reckoned these three (which come all under the other two) Faith in the blood of the Lamb, as the Shield, the Sword of the Word of God, and confession of Christ, unto the death. Of Faith the Apostle speaketh, 1. Pe. 5. 9 Whom (that is the Devil) resist steadfast in Faith. And 1. john 5. 4, 5 This is the victory that overcometh the World, even your Faith. And this as our chief and principal weapon, the Apostle biddeth us above all, to take unto us, by it having Christ himself, and his Spirit to be ours. And therefore being that, g Ephes. 6. 16. whereby we are able to quench the fiery darts of the Devil. The fruits of Sanctification, are all the Christian Virtues and Qualities which the Word of God requireth. The Apostle, Ephes. 6. reckoneth them up in this order: First, Truth, or a sound and sincere heart wrought by the Gospel, which is the Word of Truth, as a belt to gird us in. Secondly, Righteousness; both Piety and justice in a Holiness towards God, & Innocence towards our Neighbours, for a Breastplate, the habit and perfection whereof being Love h 1. Tim. 1. 5. out of Faith unfeigned. The Apostle therefore 1. Thess. 5. 8. calleth it The Breastplate of Faith and Love.. Thirdly, Preparation, or readiness of mind, which is, as it were, the shooing of our feet, to make them light and nimble; and is another gracious effect of the Gospel of Peace, which bringing the glad tidings of Reconciliation unto God, maketh our Consciences secure and at Peace in all our Combats, and so giveth us a joyful passage thorough the midst of the Millions of enemies which we are to pass. Fourthly, Faith for our Shield, to hold out the Darts of Satan. Fiftly, Salvation, or the assured hope of Salvation (as it is said in i 1. Thess. 5. 8. another place) that is, of safety and deliverance reached out unto us from jesus Christ, for a Helmet. Sixtly, and lastly, The Word of God, or the knowledge of the Scriptures, which are the Spiritual Sword, to cut asunder all things that oppose themselves unto us. Thus the Apostle setteth forth the complete Harness of a Christian Soldier, according to such furniture as then they used, unto the which he elsewhere addeth certain other Tackling & Harness, namely, Prayer, Watchfulness, Perseverance, Patience, and such like, Ephes. 6. 18. withal Prayer and Supplication, praying continually in the Spirit, and thereunto watching with all perseverance and supplication, etc. Heb. 12. 4. With patience let us run the Race that is set before us. And again, k Heb. 10. 3, 6. For ye have need of patience, that doing the will of God, ye may receive the promise. The fourth thing in this Conflict, is the Goal or Mastery we fight for, to wit, the maintenance and increase of Faith and Sanctification, which we strive to uphold, Satan with all his forces for to shake, especially, striking at our Holiness of life, that so he may wound our Faith: Therefore Paul boasteth of his keeping of the Faith, as of his winning of the Goal, for that standing, we shall never fall: I have l 2. Tim. 4. 7. fought that good fight, I have finished the course, I have kept the Faith: from henceforth there is laid up for me a Crown of Righteousness, which God, that righteous judge shall render unto me in that Day. And Christ unto m Luke 22. 32. PETER, I have prayed for thee, that thy Faith should not fail. PAUL also exhorteth the Philippians, n Phil. 1. 27. Wrestle for the Faith of▪ the Gospel, 1. Tim. 6. 12. Fight the good Fight of Faith, or for the Faith; as jude o jude verse 3. exhorteth those to whom he writes, to strive for the Faith once (for all, never to be lost) delivered to the Saints. He striketh at our Holiness or Sanctification of life, by provoking to us sin, as occasion is offered, or our own disposition doth most incline: in regard whereof he is called, The p Mat. 4. 2. Tempter. For the effecting of it, two slights he useth; First, Lessening of sins which men go about to commit, to make them seem but light. Secondly, Bringing men asleep with a presumption of God's Mercies. This temptation we are to resist: First, By a serious meditation of the Law of GOD, condemning all sin, and teaching us what is his good and acceptable will. Secondly, By consideration of the judgements of God, and of the punishment due to sin. Thirdly, By calling to mind the love of GOD in Christ, and the end of our Redemption, which is, that being delivered out of the hand of all our foes, we might serve him in Holiness and Righteousness all the days of our life, Luke 1. 74. 75 Our Faith he doth assault, by labouring to bring us unto despair for our sins committed. His slights to work it, are likewise two: First, Aggravating of our offences, to make them seem unpardonable. Secondly, Terrifying the offender with God's judgements; both which we are to resist by the Meditation of the sweet promises made, without exception unto all that repent, and believe the Gospel. Of these temptations, end there will be none: therefore in them all we must take heed we never be secure; one temptation is to be looked for after another: for our enemy never is at rest, 1 Pe. 5. 8. And so we q Luke 5. 13. read of Christ himself, that when the Devil departed from him, (after he had tempted him all he could) it was but for a while. The first and last thing is the issue of all this Conflict, that howsoever by the violent storms and tempests of temptations, our Faith and Holiness may before battered and shaken, yet never it can be lost; but like the Camomile, the more it is trodden down, the more it riseth up: and as a mighty fire, that many pails of waters are thrown upon, or other engines and devices used to smother and keep it down, at the last to bursteth out again, and flameth more than it did before. Wherefore this must make us to fight courageously, because we are assured of the victory: for we fight not by our own strength, but in the strength of him who hath overcome for us: And therefore in his last farewell, biddeth us Be r john 16. 33. of good comfort, or take good heart unto you, I have overcome the World. We come now unto Repentance, which I make to follow upon the former, because of the many falls and foils that we receive at the hands of Satan in this our spiritual Conflict: out of the which we are to rise by true Repentance: speaking of Repentance here, as it cometh from a man renewed, not of the first work of our conversion unto God: for Repentance in general comprehendeth the whole s Mark 1. 4. work of Sanctification: but there is a special Repentance of our every days slips and falls, which only hath place in a man Regenerate: for to him that is come so fare, there is no further need of that first kind of Repentance, seeing it is impossible that the Grace of Regeneration once begun, should at any time be lost altogether. So I understand that which is spoken, Luke 15. 7. of righteous men that need no Repentance. Yet in truth there is but one Repentance, as there is but one Faith: But that Repentance begun by Faith, is continued all our life, practised and professed day by day more or less, according to the nature of our several and particular sins. This Repentance The Papists make three parts of Repentance, Confession, Contrition, Satisfaction. Confession (which they will have to be made in the Priest's ear, and call Auricular) is vain, because First, It is impossible to make recital of all our particular faults, which are both infinite, and in a great part unknown. Secondly, For private consolation, aswell the Priest is to make Confession to the people, as the people to him. Contrition or sorrow, and brokenness of heart for our former sins, we hold, aswell as they, requisite to true Repentance. Satisfaction is al●o necessary to be made to such as any way we have wronged: But to God we are not able to make any, in as much as First, We can give him nothing: for all we can do, is due unto him. Secondly, No good work of ours is able to stand before him, ●n ● to endure the Touchstone of his Trial: And therefore this kind of satisfaction is blasphemous and derogatory from the death of Christ, who is our only Sat 〈…〉 ction, Ransom, and Redemption. therefore, or practice of Repentance, I call, A continual sorrow for our sins, and a purpose to resist against them: for sorrow & a grief for sin committed, is one special part of Repentance, whereof the whole many times doth take the name, 1. Cor. 10. 7. The sorrow which is according unto God, worketh a change of mind unto salvation, never to be repent of: where both these parts, as you see, are comprehended. Six things are to be noted in true Repentance. First, The notes or signs of Repentance: the Apostle, 2. Cor. 7. 11. reckoneth these seven. First, Study, or diligence to rouse ourselves out of sleep and security of sin. Secondly, A defence, excuse or clearing of ourselves, not by standing in it, as if we had done well, or making less of it, than the quality of the offence deserveth, but ask pardon for our fault, in that we did it not wilfully and with malice, but of frailty and infirmity, and that so, as none more than we are offended therewithal. A notable example whereof we have in that Confession of the Church, Cant. 5. 1. I slept, but my heart waked. Thirdly, Indignation, or an holy anger against ourselves for it. Fourthly, A fear lest we should fall again into the like. Fiftly, A longing to be delivered from the body of sin, and to be made perfect. Sixtly, Zeal to God and to all goodness. Seventhly, Revenge, by taming and chastizing the flesh, and taking as it were our pennyworths of it, that we run not into the like hereafter: And therefore both forbearing lawful things, that we may the better abstain from unlawful, and flying lesser sins, lest we fall into greater, and all those things that have been the means to lead us unto sin before. The second is the fruit of this Repentance: A restoring of us unto the former good estate, from the which, through frailty we are fall'n. So saith ELIHV, job 33. 25, 26. His flesh is softened more than in his childhood, he returneth to the days of his youth, when he doth humbly pray to God, he doth accept him so, as he beholdeth his face with rejoicing, and he restroreth a man to his Righteousness. And David, after his great fall, prayeth, t Psal. 51. 14. Restore unto me the joy of thy Salvation. Thirdly, What sins true Repentance doth free us from. All, without exception, how great soever, and how many soever the same be, secret, known, wilful, or whatsoever else, except that one sin against the Holy Ghost, which none of the faithful can fall into, nor can be repent of: for the multitude of our sins is not to be compared with the Infiniteness of GOD'S Merits, but is infinitely surpassed and overcome of it, Esay 1. 18. If your sin were as Scarlet double died, they shall be as white as Snow: if they were as red as Purple, they shall be made like unto the Wool: for my thoughts (saith the Lord) Esay 55. 8, 9 are not as your thoughts, nor my ways as your ways (my thoughts and ways of mercy and forgiveness, as your thoughts and ways of wickedness: they are too base and shallow to be compared to them) but as the Heavens are higher than the Earth, so (and infinitely more) are my ways higher than your ways, and my thoughts above your thoughts. DAVID, Psal. 103. 10, 11 hath the like comparison: He dealeth not with us according to our sins, nor requiteth us according to our iniquities: but as high as the Heavens are above the Earth, doth his kindness prevail towards them that fear him. Fourthly, That Repentance is not in our own power, when we are once renewed, but it is the special work and Grace of God, to touch our hearts, being fall'n as it was at the first to quicken our souls. Therefore it is the Prayer of Ephraim, that is, of the Church of GOD, u jer. 31. 18. Convert thou me, that I may be converted. And in the x Lam 5. 21. Lamentations, Turn thou us unto thee, O JEHOVAH, and we shall be turned. So Cant. 5. 1. it was the voice of Christ that awakened and raised up the Church, when she slept in her sins. Fiftly, That God in his time will raise up all that are his, how long soever they sleep in sin, as he promiseth in y Hoshea 2. 14 Hoshea, and as we see in David, who lay in his sin without Repentance, some whole year, as it is very like; and that seemeth to be the force of the Argument which the Church useth, jerem. 31. 18. Convert thou me, that I may be converted: for thou art JEHOVAH my God. As if she should say, For thou only art able to do it, and wilt do it for thy Covenant sake. Howbeit this must not make us the less to fear sin, because the Children of God at one time or other repent them of it: No, not only the ugly face of sin, contrary to the Image of God, who is Holiness itself, and the author Satan, from whom it cometh, but the fruits and lamentable effects thereof show, how much it is to be detested. First, We offend God, and make sad his holy Spirit, Esay 63. 10. But they rebelled and grieved his holy Spirit. Ephes. 4. 30. Grieve not the holy Spirit of God, by the which you are sealed unto the day of Redemption. Secondly, We grieve and offend his Children. So the Apostle z 2. Cor. 2. 5. to the Corinth's declareth himself and all the Church, to have been grieved with that fact of the incestuous person: If any man have grieved, he hath not grieved me, but in part, that I do not over-charge him, you all. Thirdly, We cause his Gospel to be blasphemed and evil spoken of, Rom. 2. 24. The Name of GOD for your sakes is blasphemed amongst the Nations. Hereby is David's sin made the fouler and more hateful, 2. Sam. 12. 14. Because in so doing, thou hast caused the enemies of JEHOVAH to provoke and contemn him. Fourthly, We make other to stumble and fall: whereof we know what our Saviour saith, Mat. 18. 6. Whosoever offendeth one of these little ones that believe in me, it were better for him that a Millstone were hanged about his neck, and he drowned in the bottom of the Sea. Fiftly, We wound our own souls with the conscience of our sins, and the terror of God's judgements: As David confesseth of himself, a Psal. 51. 10. Make me to hear joy and gladness, that the bones which thou hast broken may rejoice. Sixtly, We bereave ourselves of the sweet comforts we have felt, and that are to be had in him; as it followeth in that Psalm, b Psal. 51. 14. Restore unto me the joy of thy salvation, and with thy free Spirit uphold me. Seventhly, We bring manifold troubles and afflictions upon our persons, upon our Wives, Children, Families, and those that belong unto us, whereof if there were no more, that one example of David may be a sufficient witness, and serve in stead of many: c 2. Sam. 12. 10, 11. The Sword shall never departed from thy house for ever. I will raise up against thee evil out of thine own house: And I will take thy Wives before thine eyes, and give them to thy fellow, who shall lie with them before this Sun. To conclude, it must cost many bitter cries and pitiful lamentations, many a salt tear, deep sighs, sobs, and groans, great dejection of mind, and abasing of one's self, long exercise in the School of Affliction, much strife and struggling, and many a pluck and wrestle (like true Israelites) with God himself, our own conscience, and the fears and terrors of Hell, before we can come to obtain a blessing at his hand, to be assured we are reconciled to him. And yet for all that, we are not free from falling any more after we be once risen: for every day we fall, yea, oftentimes a day, and therefore have need of a continual and every day Repentance. The greater question is, whether we may fall again into the same sin, whereof truly we have repent, especially if it be a gross and heinous sin? I answer, The best man in the World hath no privilege this way, but that as he may lie long in his sin, so he may fall again into it: and as he may fall once, so may he fall twice, and so may he fall oftener, and how oft the word (for aught I know) setteth not any stint; neither are the Mercies of God, nor Merits of Christ to be restrained to so narrow bounds, but that where sin aboundeth, there grace doth more abound. Howbeit, he that shall so do, spoileth himself of much comfort, and greatly shaketh the assurance of Faith, which every Christian ought to labour for; seeing a continual relapse into one and the same offence, is a fearful argument of a man forsaken and given up of God; yet all comfort is not wholly to be denied to such a one: for First, d 2. Cor. 8. 12. If there be a willing mind, every one is accepted for that grace he hath, not for that which he hath not. Secondly, e 2. Cor. 12. 9, 10 The power of GOD is perfected in our weakness. The sixth and last thing touching Repentance, is the means to spur us forwards to this duty, which is twofold. One, on the behalf of God; the other, of ourselves. On the behalf of GOD, by the power of his Spirit, by the Ministry of his Word, by chastizements and afflictions, by blessings and outward benefits, as he promiseth in f Hosh. 2. 14, 15, 16. HOSHEA, Therefore, behold, I will persuade her by my Spirit, after I have brought her into the Wilderness (and tamed her by afflictions) and will speak unto her heart, there is the word moving: And will give unto her Vineyards, etc. that she may sing as in the days of her youth, and what time she came out of the Land of Egypt. And in that Day, saith he, thou shalt call me, My good man, etc. that is, then shalt thou take me for thy Husband, and serve and worship me. On our behalf, for the better quickening of us unto this duty, we are not only carefully, and with a good conscience, to use all the holy means ordained of God for the converting of our souls, Prayer, Meditation of the Word, and other godly and profitable exercises, but especially, sometimes we are to take up the exercise of a true fast commanded in the Word of God: for our h Mat. 17. 21. Saviour telleth us, that there are some kind of Devils, whom Prayer only will not cast out, unless it have Fasting joined with it. Fasting is an utter abstinence for a time, not from flesh only, but from all the delights, and commodities of this life, so fare as necessity and comeliness will permit. Whereupon it is called, A i joel 2. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day of restraint. That we may know to fast as we ought, it shall be fit to reduce to some heads, what is necessary to a true fast. All may be comprehended in these four: The first head is of the things we are commanded to abstain from: As first, all kind of Popish Fast, which permitteth all kind of meat at Dinner, flesh only excepted; and at Supper to fill one's self with bread and drink; and both at Dinner and Supper with Wine and all kind of Dainties, Spicebread, Fruit, Marmal●t, and Sucker, etc. Meats and Drinks, which the very word of k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. john 3. 8. fasting doth import: And therefore in the Fast of Ninive, they are forbidden as much as to l jonas 3. 7. taste any thing. Secondly, The benefit of ordinary sleep; joel 1. 13. Go lodge in Sackcloth: extending this exercise at the least to some part of the night: whereupon m Mark 13. 32 watching is also added as a Companion to this exercise. Thirdly, All bravery and costliness of attire, contenting ourselves with a common kind of apparel, or rather under that which is common and ordinary, Exodus 33. 5. JEHOVAH said unto MOSES, Say unto the Children of Israel, Thou art a stiffnecked people, etc. Put therefore thine Ornaments and jewels from upon thee, that I may know what to do with thee. Thus did the holy Fathers in times past cloth themselves with Sackcloth and Ashes; which Fashion Kings themselves in their Fasts scorned not to take up, as we read of the King of Ninive, jonas 3. 7. Who rose out of his Throne, put away his Robe from him, and covered himself with Sackcloth, and sat in Ashes. And the like did wicked Ahab, 1. Kings 21. 27. Fourthly, Cheerfulness and outward joy and pleasure. In which respect, the exercise which the n Mar. 2. 20. Luke 5. 35. other Evangelists ca●l Fasting, o Mat. 9 15. Matthew calleth Mourning, Can the children of the Bride-chamber mourn, as long as the Bridegroom is with them? And joel calleth it weeping. Let the Priests weep between the Porch and the Altar. So it is said, judges 20. 26. that all the Israelites came to Bethel, and there wept and fasted. And 1. Sam. 7. 6. in the Fast at Mispa, that they drew out of the fountain of their heart tears, as it were, buckets of waters, which they poured forth before JEHOVAH. Fiftly, All gate and gesture that may carry any show of loftiness with it. So did AHAB p 1. King. 21. 27 cloth himself in Sackcloth, and went softly. Sixtly, The lawful use of Marriage, 1. Cor. 7. 5. Deprive not one another, but by consent for a time, that ye may have leisure for Fasting and Prayer: yea, though it be between the Bridegroom and the Bride, which of all other are least to be restrained, joel 2. 16. Let the Bridegroom go out of his chamber, and the Bride out of her Bedchamber. The second head, is The Popish Fast, which was judged sufficient, if they only abstained from meat, without any regard of inward godliness. the end and true use of Fasting, whereunto all the former bodily exercises tend. This is double, according as they are both laid forth, Ezra 8. 21 Then I proclaimed a Fast at the River of Ahava, that we might afflict our souls before our GOD, and seek of him a right way for us, our little ones, and our substance. First, Is the humbling and casting of our The Pharisaical Fast of the Papists, which is so far from humbling them, that contrariwise it maketh them swell with a proud opinion of meriting thereby. selves down before the high Majesty of Almighty God, both in sorrow for our sins, and in a solemn confession of the same, and of the just punishments, and threatenings of the Law that belong unto us for them. Therefore the Lord instituting this Fast, telleth the people, q Levit. 16. 31. and Levit. 23. 27, 29, 32. Num. 29. 7. They shall humble their souls that day. Secondly, A raising of ourselves up by the sweet and gracious promises of the Gospel, with assurance, that together with the forgiveness of our sins, we shall obtain the things we sue for, so fare as it is for God's Glory, and our good: whereupon it is called, A Day of Atonement, and hath most excellent promises made unto it, joel 2. 13, 14. Rend your hearts, and not your garments, and return unto JEHOVAH your God. Who knoweth whether he will return, and repent him, and leave a blessing behind him? And again, r joel 2. 10, 20. Now is JEHOVAH already zealous for his Land, and useth clemency towards his people. And JEHOVAH answered and said to his people, Behold, I will send you wheat, etc. And this, the sweet experience of all the Fasts of God's Children doth from time to time confirm: The end of whose Fasting was always s judges 20. 23. Ezra 19 6. Ester 14. 16. 2. Chr●n. 20. 3. Dan. 9 20. Feasting; and of their mourning, exceeding great reioying. The third head, is the time of Fasting, The Popish Fast, which appointeth set times, Fridays, and such like, howsoever the time fall out prosperous or adverse. which generally is the time of heaviness and affliction, as the Prophet saith, Esay 22. 12. In that Day, when the enemy besieged thee (being a Day of wasting, and trampling, and confusion, as he said before, Verse 5.) the Lord JEHOVAH of Hosts called to weeping, and mourning, and to baldness, and to girding with Sackcloth. But as it cannot be limited to any certain set days, so neither can it be circumscribed within any stint of time, being to hold longer or shorter, as the hand and wrath of God doth more or less lie upon us: the least time that may be, is a whole day. Under the Law, from evening to evening, as the Commandment is given, Levit. 23. 32. and the Children of God have t judge's ●0. 26. and elsewhere. always practised. With us Christians (whose Sabbaths begin otherwise) from morning to morning, upon occasion of great calamities either pressing or approaching. It is sometimes three days together, as in Queen u Ester 4. 16. hester's time. And that of x Acts 9 9 Paul, upon his first Conversion. Daniel for his own private humiliation, stretcheth it further, Daniel 10. 3, 4. In those days I DANIEL gave myself to mourning three weeks of days, pleasant bread I did not eat, neither did flesh or wine come within my mouth, etc. The last thing is, Popery, that (ordaining many both wicked and unnecessary holy-days) razeth out of their Calendar this one, and beside, the Sabbath, the only holy Day ordained of the Lord. That this time (whatsoever) hath the nature of a Sabbath, and therefore is called a y Levit. 16. 31. & Levit. 23. 32. Sabbath, and a Day of rest: wherein we are expressly z Levit. 16. 29. & 23. 28, 30, 31 forbidden all kind of work, and are called to the duties of Piety, and of the Service of God; whence it is called, a joel 2. 12. The sanctifying of a Fast, joel 2. 12. having always extraordinary The Popish Fast, which hath no more extraordinary Prayer upon that Day then upon any other. exercise of Prayer joined with it, Mat. 17. 21 This kind of Devils goeth not out, but by Prayer and Fasting, 1. Cor. 7. 5. that ye may be at leisure for Fasting and Prayer. And so you shall see in b judges 20. 26. Ezra 9 5. Nehem. 1. 4. Dan. 9 3. 2. Chro. 20. 4, 5, 6 all the Feasts recorded in the Book of God. And if the Fast be public of a whole Church, City, or Kingdom, than it hath also the preaching of the Word, and all other holy exercises. So the Prophet c joel 2. 15, 16 JOEL willeth them to gather the People, and to proclaim an Assembly. And Levit. 23. 27. a Law is made, that on the Fast day there should be an holy Convocation. To return now from whence we are digressed: A are not only pleasing unto God, through his forgiveness of the sin: question of great moment doth here offer itself: If sin be mingled with all our Actions, how can they please God, or how can we look for a reward for them? which d 1. Tim. 4. 8. Paul assureth us of, telling us that Godliness is profitable to all things, and that it hath the promises both of this life, and of the life to come. The answer is: They are pleasing and acceptable unto God, by his forgiving of the sin that cleaneth to them, covering and hiding that which is ours, & looking upon his own work within us. So e Reuel. 8. 3. 4. Christ being the Angel that stands before the Altar, having a Golden Censer, is said to have much Odours given unto him, which he offereth, with the Prayers of all the Saints, upon the Golden Altar which is before the Throne: Insomuch as the smoke of the Odours, with the Prayers of the Saints, go up before God out of the Angel's hand: that is, by the virtue of his Prayer and Intercession, all the works and Prayers of God's Children are made acceptable unto him, and as a sweet smelling savour before him: So the f Mal. 3. 4. Prophet doth foretell, when the Angel of the Covenant shall once come, the Oblation of juda and jerusalem shall be sweet unto JEHOVAH. And g Rom. 12. 1. Paul doth exhort us to present our bodies a living Sacrifice, holy, acceptable unto God: h 1. Pet. 2. 5. PETER in like sort, to offer up spiritual Sacrifices acceptable unto GOD, through JESUS CHRIST. Touching the reward, it is true indeed, in many places but have beside, of God's free Goodness looking upon them in the perfection of his Son, special promises of reward made unto them▪ both in this life and in the life to come. of the Scripture, large and ample promises are made unto our works, as Mat. 10. 42. Whosoever shall give to one of these little ones a cup of cold water, only in the name of a Disciple, shall not lose his reward, Ephes. 6. 8. What good soever every man doth, that he shall receive of the Lord, Heb. 6. 10. God is not unjust, to forget your works and the labour of love which ye shown towards his Name, ministering to the Saints, etc. But the reward they have, is not for themselves, or of their own desert, since there is nothing absolutely good and worthy of reward, that cometh from us, and everlasting life, with all the parts of it, is the free gift of God in jesus Christ, Rom. 6. 23. but because they proceed from Faith, that is, by the promise of Grace, not by the promise of the Law. Good works therefore The Popish doctrine, that we are justified by the works which Christ worketh in us by his Spirit So joining works together with Christ in the matter of justification, and their doctrime of Merits: reaching that the good works of such as are in the state of Grace, do ex condign, (that is, of a sufficient worthiness and desert that is in them) merit eternal life. avail no whit to the purchasing or meriting of our Salvation, neither in the whole, nor in part. First, Because the best of all our works in this life is stained with some pollution, and therefore not able to stand before God, whose exact justice cannot abide the least defect. Secondly, The Apostle saith expressly, Rom. 3. 20. By the works of the Law none can be justified. Where, by the works of the Law, he meaneth not works done by our own strength, without Faith and the Grace of God (as Papists absurdly teach:) for whatsoever is not of Faith, is sin, Rom. 14. 23. And therefore a question too unworthy for the Apostle to dispute, whether or no, works merely sinful, without any manner of Goodness in them, may justify in the sight of God; neither can the Law be done in any measure at all, by our own strength; for the wisdom of the flesh, or of the natural and unregenerate man, destitute of God's Spirit, is enmity unto God, and neither is, nor can be subject to the Law of God, as the Apostle saith, Rom. 8. 7. and thereof setteth himself in the former Chapter for an example, that albeit in his mind, or part regenerate, he served the Law of God, yet in his flesh, or part not regenerate, he served the law of sin, Rom. 7. 22. Wherefore the very drift of the Apostle appeareth to be, to exclude all works from justifying, even those that are done by regenerate men in some measure, according to the rule and direction of the Law. For which purpose he doth in this Argument apply the doctrine to the best and most righteous jews, that lived under the Law, Rom. 3. 19 Whatsoever the Law saith, it speaketh to those that are within the Law. And Gal. 5. 4. 5. not only to the Galatians that believed, but to himself as one of that number, who not by the works of the Law, but by Faith waited for the hope, or hoped-for reward of Righteousness. Which he teacheth clearly, Phil. 3. 9 That I might be found in him, (Christ) that is, not having mine own Righteousness, that which is by the Law, but that which is through the Faith of Christ, the Righteousness which is of God through Faith. This further appeareth by i jer. 23. 6. jeremy, calling Christ, JEHOVAH our Righteousness. Therefore Salvation cometh not by our own. And when the k 1. Cor. 1. 30. Apostle saith, that Christ is made unto us of God, both Righteousness & Sanctification, if the Popish doctrine of being justified by the works which Christ worketh in us by his Spirit, were true: it should follow, that justice and Sanctification, which the Apostle distinguisheth, should be one. But that to the l Rom. 1. 17. Romans, In the Gospel the Righteousness of God is revealed from Faith to Faith, as it is written, The righteous by Faith shall live, is notable to this purpose. First, In that the Apostle calleth it, The Righteousness of God which is by Faith: for seeing Faith apprehendeth not the works contained in the Law, but Christ alone; it must needs follow, that Christ, whom Faith apprehendeth, is our justice, and not the works of the Law wrought by the Spirit of Christ, which is not the subject of Faith. And thereupon the Apostle teacheth, Gal. 3. 12. The Law is not of Faith, but the man that doth these things, shall live by them. Secondly, When he saith, that this Righteousness is revealed from Faith to Faith, he declareth, that we are justified by Faith, not only at the time when we first believe, but that our whole and continual justification is by Faith: otherwise he should not have said, From Faith to Faith, but, From Faith to Works. And if Christ were not our Righteousness himself, but obtained only power for us, that we might have Righteousness in ourselves, than he should not be our Saviour, but an instrument of our Salvation. As for that which james saith, that m jam. 2. 21, 25 ABRAHAM was justified by works, and so of Rahab: weighing the circumstances of the Text, I suppose, he understandeth by Works, a lively and a working Faith: for james opposeth not the Works of the Law to a true Faith, as Paul doth, but Works, that is to say, an effectual lively Faith, that showeth his life and vigour by the fruits, to a dead and fruitless Faith, which is no Faith, but a shadow and carcase of Faith: So the semblance of difference between the two Apostles may be conceived to be, not in the word justifying, which with them both goeth, for that ●● is, to be made righteous in the sight and judgement of God: but in the term of Works, Paul taking them literally, james by a Metonymy, for Faith that bringeth them forth: ascribing that to the effect which he intendeth proper to the cause, from whence of necessity and unseparably it cometh. And this to be his meaning, may be gathered by n Verse 17, 20. many passages, but especially, Verse 23. where that which he had said o Verse 11. immediately before, Was not ABRAHAM justified by works? he explaineth to be as much as, ABRAHAM believed God, and it was imputed to him for Righteousness. But albeit good works do not iusti●e, is there therefore no need to do good Works? O▪ yes, very great, for many and those most weighty causes. First, God is hereby glorified, as our Saviour teacheth us: p john 15. ●. Herein is my Father glorified, that ye bring forth much fruit. q 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. Secondly, We gather from hence assurance that we are the Children of God, and they serve as Testimonies and Pledges both to ourselves and others, that we belong to him: for which cause our Saviour showeth, how in that great Day of his most glorious Coming, all flesh shall be judged, not by their Faith or unbelief, but by their Works, as sure Arguments to approve to all the World, the righteous Sentence of God; especially to ourselves, they seal up God's Election, and make it sure to us: for whosoever findeth not that he hath in some measure the Spirit of Sanctification, the Grace of Addoption and justification hath not yet laid hold upon him. Hither tend those exhortations, so common in the Scripture, r 2 Pet. 1. 10. Make your Calling and Election firm by your Works, etc. True it is (as s 2. Tim. 2. 19 the Apostle saith) that there is a double Seal; one resting in God himself, which is firm and sure and never can be shaken, but the other resteth in us, who are by good Works to set that Seal upon our Souls and Consciences, The foundation of God remaineth firm, having this Seal; God knoweth who are his. And, Let every one that nameth the Name of CHRIST, depart from iniquity. Thirdly, Good Works in those that profess Christ, stop the mouth of the Adversary, who otherwise is ready to slander the Gospel, and to speak evil of it, as of a doctrine of liberty. So saith t 1. Pet. 2. 15. PETER, For so is the will of God, that doing well, you might stop the mouth of the ignorance of foolishmen, as free, and not having liberty as a cover of naughtiness. Fourthly, By this means we give a good Example unto other, and win many to the profession of the Gospel. Whereupon the same u 1. Pet. 3. 12. Apostle exhorteth Wives so to behave themselves, that by the beholding of their chaste and modest carriage, their Husbands that believe not the Word, may, without the Word be gained unto Christ. Fiftly, God is pleased, and hath promised, of his free Mercy and Goodness, to bestow a reward upon them: which ought to quicken us to this duty, 1. Cor. 3. 8. Every one shall receive his own reward, according to his own labour, 2. john, Verse 8. Take heed to yourselves, that we lose not the good things we have wrought, but that we may receive a full reward. And thus fare touching our Sanctification; in this Hereafter we shall have an Angelic perfection. life weak and imperfect, which in Heaven shall be fully and wholly perfected, and we, when received up unto Christ, shall be made x Ephes. 5. 27. glorious, without spot or wrinkle, or any such thing, and y Mat. 22. 30. like to the holy Angels. This absolute perfection and angelical purity, free from the least spot of sin whatsoever, is a thing that must necessarily be attained unto. First, Because else we should not have, by the Mercy of God in Christ, as good and holy an estate, as we had by our first Creation, and lost by our own sins in Adam. Secondly, So long as man is imperfectly holy, he can never be perfectly happy, by enjoying the presence of God, before whom no sinful thing can come. Now this I mean, that in this estate we shallbe perfectly righteous, not only by Christ's obedience imputed unto us, & made ours, but by a righteousness also inherent in ourselves: for in the life to come, the Elect shallbe restored to that perfect inherent Holiness wherein Adam was created, but in a more excellent measure, even in the full height and top of all perfection; and great reason there is why we shall then so much excel. First, Because the faculties of our soul and body shall then be made spiritual, and glorified in an excellent manner, as we shown before, whereby to be more quick and ready for the performance of every good and holy duty than Adam was. Secondly, In respect of the place where we shall be; in Heaven, where z 1. Cor. 13. 12. we shall see God face to face, and have familiar conversation in his presence. This Celestial Holiness is all one with that which we have in this World, even as our bodies and souls are the same, but differing in the excellent measure of it. That which followeth of this angelical perfection, is, First, That there shall be no more strife nor warfare against sin; Satan himself and all our spiritual foes being trodden under our feet, and the Goal we now strive for, gotten and won: whereupon the Church of God in Heaven is called, The Church Triumphant; for a Reuel. 14. 13. they cease from their labours. Secondly, That there is no more Repentance, no more sorrow and grief for sin, b Reuel. 21. 4, 5 neither pain, nor crying, nor labour: for all tears shall be wiped from their eyes. After the Doctrine of Sanctification, order requireth Redemption, whereby to speak of Redemption. A double Redemption or (to speak more properly) Redemption in a double sense we find spoken of in the Scripture. One, the paying of the price, by the shedding of Christ's Blood, to free us from the servitude of sin and death: which the Apostle toucheth, Ephes. 1. 7. and Coloss. 1. 14. and is the ransom or matter of our Redemption. The other, a fruit and effect of the former, which, in that place to the Ephesians, c Ephes. 1. 14. is also mentioned, when by him we are set free indeed. And that is the Redemption meant, 1. Cor. 1. 30. in the purting away of evil, and the bestowing of freeing us from the curse (himself be coming a curse for us) all good. Wherefore two parts here offer themselves. One is, the removing of our cursed estate, setting us free from Death, Hell, and Condemnation, and from the Curse of the Law, by his Death and Sufferings: for by death he hath abolished him that hath the power of death, that is, the Devil, and set them free, who through fear of death, were all their life long subject unto bondage, saith the Apostle to the d Heb. 2. 14. Hebrews. And Gal. 3. 8. Christ hath redeemed us from the Curse of the Law being made a Curse for us, as it is written, Cursed is every one that hangeth upon the Tree. The other is, the making of us blessed by the participation he maketh us blessed, by the participation of his Blessedness. of his Blessedness. A reward that followeth our justification through Christ. So we are plainly taught, G●l. 3. 8. The Scripture foreseeing that by Faith God would justify the Nations, published the glad tidings before unto ABRAHAM, that in thee (that is, in thy Seed, Christ jesus) shall all Nations be blessed: for being approved of God as righteous in Christ, consequently in him we are to have a reward. Reuel. 16. 6. They shall walk with me in Whites: for they are worthy. The distinct degrees of Blessedness come now to be Our Blessedness, in the estate we now are in, standeth considered: for truly may the Children of God be said, even in this life blessed; meaning it in part, as a step and stair to climb up unto full and perfect Happiness. And thereof came those Phrases, e john 6. 47. He that believeth in me: (or as it is in another place) f john 3. 36. He that believeth in the Son, hath everlasting life, and cometh not unto judgement, but is passed from death to life. g 1. john 5. 12. He that hath the Son, hath life. h 1. john 3. 14. We know that we are (already) passed from death to life, because we love the Brethren. That is the reason why the i Rom. 8. 29. Apostle speaketh in the present, or time past, not in the future, when he saith, Whom he hath justified, them he hath also glorified. The particularities of this degree of Happiness, beside our Union with Christ, and through him, with God, whereof we have spoken already, are these that follow: First, The love of God k Heb. 12. 6. anew, that now he vouchsafeth First, in the Love of God anew. to call us friends: As we read of ABRAHAM, that he was called the friend of God, james 2. 33. Whereof follow three excellent consequences: First, His general goodness in the government of the World, doth after a more special and loving manner extend unto the faithful, and that three manner of ways: First, In an extraordinary bounty and goodness: In which sense the l 1. Tim. 4. 10. Apostle calleth him the Saver and Preserver of all men, but especially of the faithful. And m Psal. 68 20. David saith, The God of our Salvation loadeth us with benefits day by day. Secondly, In a most fatherly providence over his Church and chosen people, of whom he letteth not so much as n Psal. 34. 20. one bone to be broken, keepeth them in all their ways, that they should not o Psal. 91. 22. dash their foot against a stone. Nay, the p Luke 12. 7. very hairs of their head are all numbered. And q Zach. 2▪ 8. he that but toucheth them, toucheth the apple of his eye. Whereupon we are r 1. Pet. 5. 7. willed to cast our care upon God: for he careth for us. A Doctrine full of most sweet comfort, the use whereof is large, and reacheth very fare, all our life is subject to an infinite heap of evils, whether we look upwards or down unto our feet. A thousand dangers compass us about, at home and abroad, rising up and lying down, walking and sitting still. On every side of us, how many things there be that threaten danger, yea, to the very taking away of life? In the midst of these, how were it possible for a man to be quiet, if he did not rest assured, that God had a special care of him? which when once his heart conceiveth, by and by all fear and perplexity flieth from him; and casting all his care on God, He saith boldly, s Psal. 27. 3. Though an Army pitch against me, my heart shall not be afraid. Though War rise up against me, in that will I have trust. t Psal. 3. 6, 7. I will not fear for ten thousand of people that have set their Tents round about me, but will lie down and sleep, and wake again: for JEHOVAH holds me up. u Psal. 118. 6, 7 Heb. 13. 6. JEHOVAH is with me, and my helper: I will not be afraid what man can do unto me. And therefore also, he taketh as made unto himself those golden promises, mentioned in the Psalm, x Psal. 91. 3, 4, 5, 6, 7. He shall deliver thee from the snare of the hunter, from the plaguy pestilence: with his feathers shall he cover thee, when thou betakest thyself under his wing, a shield and buckler his truth shall be. Thou shalt not be afraid of the fear by night, of the Arrow that flieth in the day, of the Pestilence that walketh in a mist, of the Murrain that wasteth at noon day: a thousand falling at thy side, and ten thousand at thy right hand, it shall not come near to thee. In a word, no open, nor secret, outward, nor inward, bodily, nor spiritual evil, no not at any time, shall be able to prevail against thee. Thirdly, In all kindness and mercy comforting them in their distresses, as he hath promised, To y Esay 25. 8. wipe away all tears from their eyes. And again, z Esay 49. 15. Though a Mother forget her child, yet will I not forget thee. Sorrow, saith a Psal. 30. 6. DAVID, may come in the night, but in the morning is singing. And in the Prophet ESAY, b Esay 54. 7, 8. For a little time I have left thee, but with everlasting Mercies will I gather thee: with a little wrath did I hide my face from thee for a moment, but with everlasting kindness will I have mercy upon thee. The second consequence is, that all things turn unto whereby all things, our good: We know, saith the c Rom. 8. 28. Apostle to the Romans, that to them that love God, all things work together to good. In which respect he saith in d 1. Cor. 3. 21, 22 another place, All things are yours, whether life, or death, or things present, or things to come, etc. To declare this more particularly: First, The calamities and troubles of this life, are not not the calamities only and troubles of this life, now any punishment of sin unto us, which is all borne in Christ; but fatherly chastizements for our amendment; whereunto that sentence of the Apostle, Rom. 8. 28. more specially driveth. And this is the Covenant and promise of God, Psal. 89. 31, 32, 33, 34. If his sons forsake my Law, and walk not in my Statutes, etc. I will visit their transgressions with the Rod, and their inquitie with stripes: but my kindness I will not put from him, nor falsific my faith. Secondly, Death itself hath lost his sting, and the and also death itself, Grave his victory. Being no more fearful and terrible, but the gate of hope, and a sweet & pleasant passage unto life and immortality: In so much as knowing the nature of it to be changed from a punishment of sin, which properly it is unto a good and happy thing, we come now to desire it, and to wish for it: Phil. 1. 23. I desire to be dissolved, and to be with Christ. Wherefore, 1. Cor. 3. 22. death is said to be ours, and to serve for our good. And to the e Heb. 2. 14, 15 Hebrews, that Christ by his death doth set us free from all fear of death. Hence ariseth the f 1. Cor. 15. 55. Apostles holy triumphing over it, O Death, where is thy sting? O Grave, where is thy victory? Thirdly, Our very sins, by the wonderful Goodness but even our very sins turn unto our good: of God, and his admirable and unspeakable Wisdom, who bringeth light out of darkness, serve for our further strengthening and encouragement unto good. For, first, they tend to manifest our own weakness and corruption, and to make us more watchful in time to come, and more to wrestle with our own souls against the temptations of sin. Secondly, Hereby we have more plentiful matter and arguments ministered unto us, to confirm ourselves in God's Mercies, and to reach and instruct others; which use our g Luke 22. 32. Saviour noteth in the Apostasy of Peter, Thou, when thou art converted, strengthen thy Brethren. And David h Psal. 51. 14. in the one and fiftieth Psalm professeth, that when God shall be merciful to his sins, and restore unto him the joy of his Salvation, then saith he, I will teach transgressors thy ways, and sinners shall be converted unto thee. The third consequence is, a heap and multitude of and in the assurance whereof spiritual Graces, wrought in our hearts by the Holy Ghost. First, Assurance of the love of God in Christ, sealed up in our consciences by the testimony of the Spirit: for the i Rom 8. 16. Spirit beareth record to our spirits, that we are the sons of God. I am k Rom. 8. 38, 39 persuaded, saith the same Apostle, using a word that secretly importeth a persuasion, wrought by the Holy Ghost, through the Ministry of the Word, that nothing shall separate me from the love of God in Christ. Secondly, Peace of conscience. we have peace of conscience, and joy in the Holy Ghost. Thirdly, joy in the Holy Ghost, proceeding from the testimony of a good conscience, as the Apostle teacheth 1. Cor. 2. 12. For this is our rejoicing, the testimony of our conscience. The same Apostle, Rom. 14. 17. coupleth these two together, as special fruits of the Righteousness we have in Christ: The Kingdom of God is not meat and drink, but Righteousness, and Peace, and joy in the Holy Ghost. Secondly, in that we are made near unto him, To come to the second of those general heads, wherein our happiness here standeth, we l Ephes. 2. 13. which before were fare off, are brought near unto God, in Christ; and m Ephes. 2. 19 therefore are no more Strangers, and Forainers, but Citizens with the Saints, and of the household of GOD. From whence another excellent favour cometh▪ that and have continual access with boldness into his presence. we have continual access unto the Throne of grace, and entrance with boldness into his presence, as the Apostle teacheth, Ephes. 3. 12. In whom we have boldness and access, with confidence through Faith in him. And again, n Ephes. 2. 15. By him we both (Gentiles aswell as Iewes) have access, through one Spirit, unto the Father. For this and the rest that went before, that place is very singular, Rom. 5. 1, 2, 5. Being justified by Faith, we have peace with God, through jesus Christ our Lord: by whom also we have access, through Faith, into this Grace wherein we stand, and rejoice, under the hope of the Glory of God: for the love of God is shed in our hearts by the Holy Ghost that is given unto us (whereas you see) all are comprehended. The third is our Sovereignty renewed: which you Thirdly, in our former Sovereignty, and power over the creatures, may consider in these three steps or degrees: First, We are restored to that Sovereignty that once we had over all the Creatures of God, which the o Psal. 8. 5, 6, 7, 8, 9 Psalmist first, and after him, and out of him, the p Heb. 2. 6, 7, 8 Apostle to the Hebrews layeth forth at large in the person of Christ, by whom we have this benefit; What is man, that thou dost remember him, or the son of man, that thou visitest him? for whose sake thou hast made him (that is to say, Christ) a little lower than the Angels: yet having undergone death for our sakes, thou hast raised him up again, and with glory and honour hast thou crowned him, and set him (Christ our Head, and us in him) over the works of thine hands: All things hast thou made subject under his feet, Sheep and Oxen, all of them, and also the Beasts of the Field, the Fowls of the Air, and the Fishes of the Sea. All which, in Christ, we see now accomplished in us his members; it being yet unseen, shall then become manifest, when we with him shall be made perfect, as the q Verse 8, 9 Apostle there declareth. Whereof followeth Christian liberty whereof cometh free liberty of using them all, The Papists doctrine of Devils, forbidding flesh upon certain days. in things indifferent. By Christian liberty, I mean, that we may now lawfully and with a good conscience use all the Creatures of God, to our comfort, not only for necessity, but for Christian delight, 1. Corinthians 9 1. Am I not free? This hath not been always so from the beginning; it pleased God to make some restraints, till the fullness of time came, that by degrees this liberty might be made known unto the Church. First, Before the giving of the Law, in some few things, and peradventure (for I speak here but of things for common use, not of the Service of God) only that one of forbidding to eat blood, Gen. 9 4. whereas otherwise r Gen. 9 3. all meats were lawful. Secondly, After that, more plentifully and abundantly in the jewish pedagogy, when many meats & drinks, and other things were barred them. The liberty then which we have by Christ, take from the Apostles words, I know, and am persuaded in the Lord jesus, that nothing is profane, Rom. 14. 14. And again, Every Creature of God is good, and none to be reject, if it be taken with Thanksgiving, 1. Tim. 4. 3. Not that it is lawful for us to take so great a liberty herein, as though we needed to respect no other but ourselves; we must respect the infirmities of our weak Brethren, that our liberty be not used as a snare to entrap others, and so make them to offend: but to edify and build up their conscience, whereof the Apostle many times taketh us out the Lesson, both by his own practice and commandment, 1. Cor. 9 19 Being free from all, I made myself a servant unto all, that I might gain many, etc. 1. Cor. 10. 23, 24. All things are lawful for me: but all things are not expedient. All things are lawful for me: but all things do not edify. Let no man seek his own things, but every one another man's. And again, s Verse 32, 33. Be without offence, to jews and Gentiles, and to the Church of God. Even as I in all things please all men, not seeking mine own profit, but the profit of many, that they may be saved, Rom. 14 13, etc. Let us not therefore judge one another; but this rather judge, not to lay a stumbling block before thy Brother, or an offence. Destroy not him by thy meat, for whom Christ died. Let not therefore your good (so calling that liberty which Christ hath purchased for us) be evil spoken of. Let us therefore follow after the things of peace, and of edification one towards another. Destroy not for meats sake the work of God. All things indeed are clean: but it is ill for the man that eateth with offence. It is good not to eat flesh, nor to drink wine, nor to do any thing whereby thy Brother stumbleth, or is offended, or made weak. To set down therefore the cautions that are to be given herein, and how, and in what cases we are so to bridle our Christian liberty. The first caution is, that it be in things which GOD hath once restrained: for no Law of God, nor rule of Charity bindeth to forbear meats, or drinks, or other things which never were unlawful by the Commandment of God, but by the vain superstition of men: that being but to give strength and countenance to the doctrine of Devils, with which name the Apostle brandeth them, 1. Tim. 4. 1. Secondly, It must be but to bear with our weak Brethren, and for awhile, t Act. 15, 28, 29 till they may be better informed of the liberty they have in Christ; it must not be to nourish or strengthen men in evil, nor when it tendeth not to edification but destruction: So did u Act. 16. 3. Paul circumcise Timothy, not as the Sacrament that God had once ordained, but as a bare Ceremony and thing indifferent, which he had free power to use for the edification of the Church, till the abolishing of▪ Ceremonies by the coming of Christ were better known. But x Gal. 2. 4, 5. Titus he would in no sort circumcise, when he saw he could not do it without betraying the Truth of the Gospel, and giving occasion to the adversaries against him. The second step of our Sovereignty renewed, is the and deliverance from the bondage of Satan. setting us free from the bondage and slavery of Satan, under whom we were held before in thraldom, in a continual fear of death, as the Apostle teacheth, Heb. 2. 14. 15. that by death he might abolish him that hath the power of death, that is to say, the Devil, and might set free from his tyranny and dominion, as many as through fear of death were all their life long subject unto bondage. This was the first promise made in Paradise: y Gen. 3. 15. The seed of the woman, Christ, and in him, and by his power, all those that are his, shall bruise the head of the Serpent. The third & last, is a noble privilege and prerogative This also as a noble access added thereunto, that the holy Angels themselves are made Ministers for our good. to God's children, over & above all that Adam had; that the holy Angels themselves are made Ministers for our good, whereof there be many most glorious promises in the Word, Psal. 91. 11. He will give his Angels charge over thee, to keep thee in all thy ways. A favour principally meant to Christ, the Head of the Church, and after him, to all the faithful. Generally, the Apostle to the z Heb. 1. 14. Hebrews saith, They are ministering Spirits sent forth for their sakes that are to inherit salvation. And in the Psalm, a Psal. 34. 9 The Angel of JEHOVAH pitcheth his Tents round about those that fear him. Hereupon our Saviour calleth them our b Mat. 18. 10. See you despise not one of these little ones, for I say unto you, that their Angels in Heaven do always behold the face of my Father, etc. Angels: for first, throughout the course of our life they watch over us, to keep us in all our ways, that no evil should come unto us, as it followeth in that c Psal. 91. 12, 13 Psalm, and as we are taught not only by the Example of d Dan. 1. 3. Daniel, for whose sake God sent his Angel to stop the mouth of the Lions, that they should not hurt him: And of Shadrach, e Dan. 3. 28. Meshach, and Abednego, delivered by an Angel from the fury of the flame, which the profane King himself was driven to acknowledge; and of diverse others whose lives are registered in the Scriptures: but beside, by the manifold experience that every one of us hath in ourselves in so many, so wonderful, and so strange escapes, whereof no reason can be assigned, but the Angels watchful attendance and guarding of us. Secondly, In the hour of death they are about us, ready at the last gasp to receive our Soul, and by their Ministry to convey it up to Heaven: for when Lazarus died, f Luke 16. 22. He was carried (saith our Saviour Christ) of the Angels into ABRAHAM'S bosom. The right whereby we have this, is, because being servants unto Christ, who is the Head, consequently they are to serve the faithful, which are his members. The excellency of their service the Scripture commendeth unto us by diverse arguments. First, By their nature qualified and made fit for it, in that they are Spirits. Secondly, By their rule and sovereignty, being themselves called Thrones, Dominions, Principalities, Governments, Chief Princes, etc. And what a thing is it then, to have so great Princes attending on us? Thirdly, By their power, able to throw down whatsoever doth withstand them. Whereof, among many other, we have a famous Example of one Angel, that in one night slew one hundred, fourscore and five thousand of the Assyrians Camp, 2. Kings 19 25. Fourthly, By their Glory, to terrify and amaze our Adversaries, as we read in MATTHEW, The g Mat. 28. 3, 4. Angel of the Lord came down from Heaven, whose countenance was like lightning, and his garment white as snow: for fear of him the Keepers were smitten, and became as dead men. Fiftly, By their Wisdom and Knowledge. Sixtly, By the place where they dwell, being in Heaven; and therefore have all advantages to do us good. Seventhly, By the multitude and number of holy Angels, which maketh not a little for the strengthening of our Faith: for even among men, A h Eccles. 4. 12. threefold cord is not easily broken. When i Gen. 32. 1, 2. jacob went on his way, to return into his Country, as God had commanded him, the Angels of God met him; even a whole Army and troop of Angels, in so much as he called the name of the place, Machanaima, a pair of Armies, his own and the Angel's Army. So in k Luke 2. 13. Luke it is said, that there was with the Shepherds a multitude of an heavenly Army. In the l Psal. 68 17. Psalms, They are named many thousands of Angels. And to the m Heb. 12. 22. Hebrews, Myriad (that is, ten thousands) of Angels. n Dan. 7. 10. DANIEL also reckoneth a thousand thousand standing before the Ancient of days. By this Argument o 2. Kings 6. 15 16, 17. Elisha the man of God encourageth his Servant, when seeing the Companies and troops of men that compassed the City, and Horses and Chariots, he cried out, Alas, Master, what shall we do? To whom ELISHA said, Fear not: for there be more with us than are with them. Then praying to jehovah, the Servant's eyes were opened, and he saw the Mountains were full with Horses, and Chariots of fire round about ELISHA. And our Saviour Christ by the same argument showeth, how able he had been to free himself from the hands of his enemies: p Mat. 26. 53. Can not I pray unto my Father, and he would give me more than twelve Legions of Angels? Eighthly and lastly, by their willingness unto this Service, declared for the most part by three circumstances. First, They stand continually in God's presence, waiting, as it were, for a Commission from him to do us good, Mat. 18. 10. Their Angels see always the face of my Father which is in Heaven. Secondly, They are glad and rejoice at the good of his Saints. So Luke 2. 13, 14. they declare themselves not a little affected with the joy of the glad tidings which they brought unto the Shepherds, They praised God, and said, Glory unto God on high, in Earth peace, and good will towards men. And our Saviour telleth us, There q Luk. 15. 7, 10 is joy in Heaven with the Angels of God for sinners that repent. Thirdly, They are pressed and ready at God's Commandment, with all speed to put the same in practice. This the r Psal. 103. 20. Psalmist commendeth in them, Bless JEHOVAH, ye his Angels, which do his Word, which hearken to his voice. Our Saviour likewise teacheth us to pray, Thy will be done in Earth as it in Heaven. The speed and cheerfulness they use in executing Gods Commissions, was figured under the Law, by the Cherubins in the Tabernacle, painted with wings: wherefore, Psalm 18. 10. God is said to come riding upon them as upon Chariots, and flying as it were with wings. In the Vision of s Esay 6. 2. Esaia they have each of them six wings, whereof with two they fly: yea, so swiftly and so earnestly do they fly, that, as it were, they weary themselves with flying, as of the Angel t Dan. 9 21. Gabriel it is expressly spoken. These qualities before named are all of them figured in the Vision of u Ezech. 1. 10. & 10. 14. Ezechiel, where the four living creatures, which are the holy Angels, are said to have each of them four faces; the face of a man, the face of a Lion, the face of an Ox, and the face of an Eagle. By the Similitude of a man, their wisdom and understanding is incled, which among all earthly Creatures is only to be found in man; in a Lion their strength and power; their labour and industry in an Ox or Heifar: (without whom the Crib is empty) but much increase cometh by his travel, saith the Wiseman in his Proverbs. And lastly, their swiftness, in an Eagle, which the better to recommend in that Fowl, x Reuel. 4. 7. john giveth him the Epithet of a flying Eagle. The glory of these Angels he describeth, saying, that y Ezech. 1. 4. out of the midst of that fire, (the visible sign of God's presence) sparkled, as it were, a most lively hue, which he explaineth z Verse 13. afterwards to be like unto coals of fire, burning as Lamps, not only themselves set on fire, but affecting all the creatures with the glittering of their glory, as the Lamps disperse their flame. The last of those general heads, wherein we place our Fourthly, in a spiritual glory and wisdom, and other graces. happiness in this life, is a spiritual glory and wisdom, and other graces, whereof the Preacher a Eccles. 8. 1. speaketh, The wisdom of a man maketh his face to shine. And Paul, b 2. Cor. 3. 18. We all with open face beholding, as in a Glass, the glory of the Lord, are transformed into the same Image, from glory to glory: that is, by the participation of his glory, ourselves become glorious, as it were by the reflection of his beams. Our perfect Blessedness or Redemption (which cometh After this life, cometh the fullness of Blessedness, in the last place to be handled) we consider in four steps or degrees of glory, which all the members of Christ shall be made partakers of, answerable to their Head. To them all two things pertain in common; the more or less, according to the diverse measure of our Faith here. To the soul in Heaven, presently after death, till the latter Day. place where we shall enjoy it, Heaven: and the differing measure of glory. But these two will come in better, when the rest are once handled. Wherefore the first degree is that, which is to the soul only, and that presently after death, till the latter Day, our bodies resting in the grave, unto the time of the restoring of all things, as the bodies of the wicked also do; between whom and us, there is in this respect no difference. But for our souls, as soon as the period Popish Purgatory, and Limbus Patrum. of this life is run out, they are forthwith carried into Heaven by the Ministry of the holy Angels. So the Preacher saith, c Eccles. 12. 9 Dust (that is the body of man) returneth to the Earth, as it was before, and the Spirit returneth unto God that gave it. And the Apostle PAUL, We d 2. Cor. 5. 1. know, when this our earthly Tabernacle is dissolved, we have a building from God, not made with hands, everlasting in Heaven. And the same dwelling in the Heavens, he e Verse 6, 7, 8. by and by interpreteth to be as much, as to go and dwell with the Lord: We know, that while we dwell in the body, we are absent from the Lord: for we walk by Faith, & not by sight: Therefore we desire rather to remove out of the body, and to dwell with the Lord. So to the f Phil. 1. 23. Philippians, I do desire to lose from hence, that is, to have my soul departed from my body: (A Metaphor taken from Ships that lose, or set from the shore) & to be with Christ. And this to be his meaning, the next words make it very plain, but to continue in the flesh, is more necessary for you. This is it which our Saviour g Luke 23. 43. Christ saith to the Thief, This day shalt thou be with me in Paradise. In the h Reuel. 6. 10. Revelation, the souls of the Martyrs are said to be at rest under the Altar. And the Apostle to the i Heb. 12. 23. Hebrews reckoneth the Spirit of the righteous that are perfi●ed. For this cause, our Saviour k Luke 23. 46. Christ upon the Cross commendeth his Spirit into the hands of his Father, that it might be an assurance unto us, that our spirits also shall go to him, when they depart out of this body. And this estate both of the Elect and Reprobate, our Saviour Christ expressly showeth in the Parable of the Rich man. The very scope whereof driveth unto this, that although the wicked, in this life, for the most part, enjoy pleasure, and the Saints of God are pinched with penury, yet that after death there abides a large recompense for the godly, when to the wicked shall be anguish and sorrow. Therefore he saith, l Luk. 16. 22, 23 That LAZARUS when he died, was carried of Angels into ABRAHAM'S bosom, and the Rich man buried and cast into Hell. For being in Hell, saith our Saviour Christ, in torment, he saw ABRAHAM afar off, and LAZARUS in his bosom. The second degree is a better and more excellent At what time condition after that both to soul and body, for the full effecting whereof, there be two most glorious and renowned works, the wonders of the World, which Christ our Lord and King shall by the power and force of his Kingdom, and by virtue of that Office given unto him of his Father, perform in the latter Day, to the everlasting joy and comfort of his Children: In respect whereof, that Day is called, The Day of the Lord. And those are a general Resurrection and the last judgement. By the general Resurrection, I mean, that there shall our bodies being raised up be a raising up of all the dead bodies which have slept, or shall sleep in the Dust of the Earth: that so being knit again into one person with their souls, both bodies and souls may receive according to the things they have done in this World, whether they be good or evil. So saith the Prophet m Dan. 12. 2. DANIEL, At the length many of them that slept in the dusty earth, shall awake, these to everlasting life, and those to shame and reproach everlasting. And our Saviour Christ, john 5. 28, 29. The hour cometh, wherein all that are in the graves, shall hear his voice, and shall come forth: they which have done good things, unto the Resurrection of life, and they which have done evil things, unto the Resurrection of condemnation. In this Doctrine of the Resurrection, I note, First, Who shall arise. All the dead without exception, both just and unjust, as it is said, Acts 24. 15. Secondly, By what power they shall arise: by the power and voice of Christ, using the Ministry of an Archangel or a Chief and a Principal Angel, john 5. 28. The hour cometh, when all that are in the grave, shall hear his voice, and shall come forth, etc. 1. Thes. 4. 16. The Lord himself with a shouting, with the voice of an Archangel, and with the Trumpet of God, shall come down from Heaven, and the dead in Christ shall arise. 1. Cor. 15. 52 The Trumpet shall sound, and the dead shall be raised up. Thirdly, In what sort we shall arise. In the selfsame bodies that we now carry about us, as n job 19 25, 26, 27. job saith, I know that my Redeemer liveth, and that the latter man shall rise up upon the dust. Therefore after, I shall awake, and the Worms have digged thorough this, yet in my flesh shall I see God: even I, the selfsame that I am, and not a stranger, shall see for myself, and mine own eyes shall behold, after that my reines, with my bosom▪ shall be consumed. Else it could be no Resurrection, unless the very same bodies did arise. Fourthly, Two things are to be considered proper to the Elect: for First, They shall rise glorious, like to the glorified body glorious, of our Saviour Christ. In which respect it is said, They shall o Mat. 13. 43. shine as the Sun. And the Apostle saith, * 1. Co. 15. 42, 43 It is sown a body, subject to corruption, it is raised incorrupt: it sown dishonourable, it is raised glorious: it is sown weak, it is raised powerful. And afterwards, p Verse 47, &c The first man from the Earth, the second Man, the Lord from Heaven: such as the earthy one was, such also are the earthly men: and such as the heavenly one is, such also shall the heavenly ones be. And as we have carried the image of the earthy one so also shall we carry the Image of the heavenly One. Coloss. 3. 4. When Christ shall be manifested, which is our life, then shall ye also be manifested with him glorious. Phil. 3. 21. Who will transform this our base body, that it may be fashioned like to his glorious body, whereby he is able to subject all things unto himself. So as they shall not any more be quickened by meat or drink, or the use of outward things, but by the only participation of the Power of Christ's Spirit: whereupon they are called q 1. Cor. 15. 44. Spiritual bodies, living only by the Power of Christ's Spirit immediately quickening them for ever: as those we carry now about us, are called natural bodies, because they live by natural means, and the power of the foul that quickeneth them, which is another thing, wherein our state is bettered in Christ, above that it was in Adam; whose body, though it were comely and beautiful, yet was not glorious, as ours shall be being glorified through Christ. Secondly, This is done by the special Power and Virtue of his Resurrection, whose members they are, and in r Ephes. 2. 6. whom, and together with whom, when he arose from the dead, all the Church did rise. Wherefore the s 1. Thes. 4. 14. Apostle saith, If we believe that jesus is dead and risen again, so also will God bring together with him those that slept, through jesus. And hereupon, 1. Cor. 15. 20, 21, 22. he calleth him, The first fruits of the dead, who in and by his rising again, hath sanctified the Resurrection of all his: For as by man came death: so also by Man cometh the Resurrection from the dead; for as in ADAM all died, so also in Christ shall all be quickened: that is, all the faithful, of whom he there speaketh: for the Reprobate he doth not raise up (as he doth the Elect, whose Head he is) by virtue of his own Resurrection, but only the force of that curse, ( t Gen. 2. 17, What Day thou eatest of the forbidden fruit, thou shalt certainly dye) shall restore to them their bodies, wherein to suffer everlasting torments. Whence it is, that this Coming of theirs out of the Grave (being only unto death) is scarce vouchsafed in the Scripture the name of a Resurrection, whereas to GOD'S Children, being one principal part of their redeeming and freeing into everlasting Glory, it hath the name of Regeneration given to it, Mat. 19 28. for this cause it is also called, u Luke 14. 14. The Resurrection of the Righteous, and they named Children of the x Luke 20. 36. Resurrection, for that the fruit and comfort of the Resurrection doth properly and only appertain to them. In the last judgement I note, First, Who shall be judged. All, both Devils and the whole man shall meet men, as it is said, y Rom. 14. 10. & 1. Cor. 5. 10. All of us must be presented before the judgement Seat of Christ. And of the Angels that fell, the Apostle saith, z 1. Cor. 5. 1. Know ye not, that we shall judge the Angel●? a jude verse 6. The angels that kept not their first estate, he hath kept in everlasting chains under darkness, unto the judgement of the great Day. Secondly, Who shallbe the judge. Even Christ, who Christ b Acts 10. 42. is appointed of God the judge of the living & dead. Christ jesus, I say, God and Man appearing in his Manhood visible & to be seen in the flesh: c Acts 17. 31. For he hath set a Day (saith PAUL, wherein he will judge the World in Righteousness, by the Man whom he hath appointed: The Father nor Holy Ghost shall not appear. Thirdly, The coming of this judge. Wherein I observe coming to judgement, four circumstances: First, The place from whence he shall come, as we read, This d Acts 1. 11. JESUS who is taken up from you into Heaven, shall so come from Heaven, as ye have beheld him going into Heaven. e 2. Thess. 1. 7. When the Lord JESUS CHRIST shall be revealed from Heaven with his mighty Angels. f 1. Thess. 4. 5. The Lord himself with a shouting shall come down from Heaven. Secondly, The time of his coming: the Day and hour whereof is uncertain: g Mat. 24. 36. Of that Day or hour (saith he) knoweth no man, no, not the Angels of Heaven, but my Father only: and as another h Mark 13. 32 Evangelist hath it, nor the Son himself: meaning, as he is the Mediator of his Church, and not as he is God equal with his Father. Thirdly, As earthly Princes have sundry States to go before them in great bravery and ostentation, to give warning of their coming, and at length followeth the Prince with all his Nobles: So this King of Kings sendeth before him certain glorious signs and foretokens of his Coming, before he himself do come. These Signs you shall find all recorded, Mat. 24. of which Chapter (so much thereof as appertaineth to this purpose) it shall not be amiss, before we go further, to make some short Analysis or resolution, both for the excellency of the matter, and to clear some difficulties in the passage: for I know, it is commonly taken, that some of those tokens are immediately upon his Coming, and as it were, at his setting forth; whereas the truth is, the very nearest of them is at the least some Age of years before, as appeareth, Verse 33, 34. To come therefore to the four and twentieth of Matthew, our Saviour having finished the Signs of jerusalems' overthrow, in the first 22. Verses of the Chapter, beginneth in the 23. Verse, to enter upon those that were to forerun his Coming unto judgement, whereof he mentioneth four of all other the greatest and most memorable. The first is the Kingdom of Popery: where, see how he painteth out the Romish Synagogue even in her colours. First, It is a Church in show and semblance; else false Christ's and false prophets could not be spoken of: but yet in truth it is no Church at all: For if any man (saith he) shall say unto you, Lo, here is Christ, or there, believe it not. Secondly, They shall say, Here is Christ, and there is Christ. Notably verified in the Popish Mass, which (to make it appear to all the World, that they are of the number of these false prophets) proclaimeth Christ to be really in the Sacraments. Thirdly, It is a persecuting Church. So he saith, Verse 29. Immediately after the affliction of those days. Therein comprehending the whole Antichristian Tyranny. Fourthly, Of this Church, Antichrist is the head, whose whole succession he termeth False Christ's, and false prophets. Not such false Christ's as he speaketh of with another manner of style, Verse 5. which should say, I am Christ, falsely belying his very Person: but that great seducer and false prophet, who, under the Name of Christ's Vicar, and Peter's Successor, should justle Christ out of his Chair. Fiftly, The Arms, Legs and Shoulders of it, or the Tail rather, (for the Sting and Poison of these Scorpions is in their Tail) are a Rabble of false teachers, False prophets, as he termeth them. Sixtly, By these false teachers, are wrought a multitude of false and feigned miracles. Seventhly, The body is their Romish catholic, apostatical Church, seduced by such false teachers, and by those lying signs and miracles. How marvellously do these things jump with that which we find recorded in the Epistle to the Thessalonians, and by john in the Revelation? They shall, saith Christ here, work great Signs and Wonders, insomuch as they should deceive, if it were possible, the very Elect. So saith i 2. Thess. 2. 9, 10, 11. PAUL, Whose coming shall be by the effectual working of Satan, with all power, and signs, and lying wonders, and with all deceitfulness of iniquity in them that perish, etc. Therefore God shall send them effectual errors, to believe lies. And in the k Reuel. 13. 12, 13, 14. Revelation he maketh the Earth and the Inhabitants thereof to worship the first Beast, and worketh great signs, insomuch as he maketh fire come down from Heaven unto the Earth before men, and deceiveth the Inhabitants of the Earth, by the signs which were given to him to do. These are the signs and wonders which the Papists so brag of, and make one special mark of their Church, as Universality, that is, their universal Apostasy here also mentioned, is another. These seven are in the 23. and 24. Verses. Eighthly, The error and superstition of the times, placing all Religion and Christianity in the Wilderness among the Eremites, or in their Monkish Cells and Cloisters: Against which he armeth us with a double argument: first, l Verse 27. The Light, saith he, of the Gospel (that he meaneth by the Coming of the Son of Man, as it is taken much in the same sense, 2. Thes. 2. 8.) is as the Lightning, which flasheth from the East to the West, and lighteneth all the World: So doth the Gospel not the Deserts and Cloisters only, but, in every place, He that feareth God and worketh Righteousness, is accepted of him. Again, as the m Verse 28. Eagles (or with us, Crows and Ravens) flock unto a Carcase wheresoever it may be found: So do the faithful to Christ, wheresoever he n Gal. 2. 2. by the preaching of the Gospel is crucified before their eyes. And so, ninthly and lastly, delivering a most certain and infallible note of the true Church, he giveth a Bill of Divorce to the Romish Synagogue, that holdeth not Christ the Head, nor justification by Faith alone in his blood. Thus have we in the whole a lively description of the Romish Catholic Church; which for the ROMANISTS better help, may out of this place be defined thus: The Romish Catholic Church is a cruel persecuting Church, whereof Christ's Vicar (falsely so named) is the head: multitude of false teachers, and a whole World of misbelievers, by lying miracles deceiving and deceived, make the body, which seek Christ upon the Earth in their Sacrament of the Altar, place Religion in an Eremitical, or Monkish life; not holding Christ the Head, nor justification by Faith alone in his blood: And therefore are not the Church of Christ, but the Synagogue of Satan. The second sign is, that o Verse 29. The Heaven shall be darkened, The Moon shall not give her Light, the Stars shall fall from Heaven, and the powers of Heaven (or powerful and potent Heavens) shall be shaken. Such Metaphors as these, the Scripture is wont to use, when it would express a notable change to fall out in the World, the ruin and overthrew of some great State or Monarchy. p Esay 13. 10. Esay in his thirteenth Chapter speaking of the destruction of Babel, The Stars of the Heaven, and their Planets shall not give their light, and the Moon shall not shine bright, the Sun shall be darkened at his rising. q joel 4. 7. JOEL prophesying of the severe judgement against the enemies of God's Church, The Sun and the Moon shall be black, and the Stars shall take in their Light. And r Ezech. 32. 7, 8 Ezechiel to Pharaoh King of Egypt, I will cover (when I put thee out) the Heavens, and I will make their Stars black. The Sun I will cover in a Cloud, and the Moon shall not make her Light shine. All the Planets of light in the Heaven will I make black for thy sake: And I will set darkness in the Land. So in the s Reuel. 6. 12, 13, 14. Revelation, When he opened the sixth Seal, there was a great Earthquake, and the Sun became black, as hairy sackcloth, and the Moon became as blood, and the Stars of Heaven fell to the ground, and Heaven parted asunder as a Book rolled together, and every Mountain and Island were removed out of their places. Which things point not to the end of the World, seeing many things were to fellow under the seventh Seal: but are meant, as it seemeth, of that great overthrow which Constantine gave to Dioclesian, and other Tyrants of the Church, turning the whole Empire of Rome upside down, from Gentilism to Christianity. This second sign therefore I judge to be the Turks overthrow, which shall fall out t Reuel. 16. 19 & 19 20. & 20. 10. as soon as the Church is delivered from the Tyranny of Antichrist, that is, as our Saviour speaketh here, immediately after the affliction of those days. The third Sign, is the calling of the jews, wherein four things may be observed: First, The time: And then, saith u Verse 30. he, that is, x Ezech. 38. & 39 to the end of the Prophecy, Reuel. 20 7, 8, 9, 10, 11, etc. immediately upon the Ruin of the Turkish Empire: for though some y Ezech. 37. & Revel. ●6. 12, 13 14, 15, 16. beginnings are to be made, before an endeavour to, and preparation to seek Christ, whereupon z Dan. 1. 12, ●. shall ensue the forest time of affliction to that people that ever was in the world; yet their full and thorough Call beginneth not, till the Turk be done away. Secondly, The glory of their Church two ways described; one, by calling it, The Sign of the Son of man: the other, The Coming of the Son of man in the Clouds of the Heaven: for so is the latter used, Reve. 1. 7 And before in this Chapter, Verse 27. and they both import the self same thing which Paul, 2. Thess. 28. calleth, The brightness of his Coming: to wit, not a corporal, but a spiritual Coming, powerfully and royally in the great and glorious Conversion of this Nation. Thirdly, The generality of their call, that all the Tribes of Israel, aswell as judah, shall be saved. Which very word of Tribes, if there were no more, sheweth of what people it must be meant. Fourthly, Their true and unfeigned Repentance: for the mourning here spoken of, is that bitter mourning for the sin of all sins, the sin of refusing Christ, whereof you read, Zacharie 12. 10, 11, etc. Reu. 1. 7. The fourth Sign, is the general publishing of the Gospel throughout the World: for this sending of his Angels with a Trumpet, and great voice, and their gathering of the Elect out of the four Winds, from one end of the Heaven to another, Verse 31. cannot be that voice of an Archangel, and Trumpet of God, which the Apostle speaketh of, 1. Thes. 4. 16. nor the gathering mentioned, Mat. 25. 32. for it is expressly said here, Verse 33, 34. When you see all those things (whereof this which we now speak of, is one) know he is near at the doors (not yet come, as he must be, when the Archangels voice doth sound.) Verily I say unto you, The same a So is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken, Luke 17. 34. age (the Age wherein the last of these things shall be fulfilled) shall not pass away, till all things be done. Therefore it must needs be taken of a glorious spreading of the Gospel among all Nations, not spoken figuratively, or by Hyperbole, and excess of speech (as that other, Verse 14.) but in a true literal and proper sense. And as the former was given to the Apostles for a Sign, that should go before the jews desolation, and consequently before Antichrist should come, who was not to appear till some Ages after they were destroyed: So this is to come after: After his, after the Turks destruction, after the jews repair; for b Reuel. 21. 24. than shall the Nations bring their Honour and Glory to the new holy City. c Ezech. 47. Then shall waters fly out of the Temple into the East, and to all the quarters round about, by the sweetness whereof shall be engendered a multitude of fish, exceeding many. Then d Dan. 7. 14. after the small horn taken away (which is the Turk) a Kingdom shall be given to him, that was like the Son of man, that all People, Nations, and Tongues shall serve him. Then e Zach. 14. 19 shall JEHOVAH be King over all the Earth. And in that Day there shall be one JEHOVAH, and his name one. Having done now with the Signs, the last circumstance is, the manner of his Coming, which shall be sudden, manifest and notorious unto all, and full of State and Majesty. For the suddenness of it, it is compared to a f 1. Thess. 2. 2. Reuel. 16. 5. Thief in the night: to g 1. Thess. 5. 3. travail that cometh on a sudden to a woman with child, and to a h Luke 21. 35. snare, that catcheth men unawares. Whereupon it is also compared to the days of i Mat. 24. 37, 38, 39 No and of Lot: for as men than were taken, before they were ware, so shall they be in the Day of judgement, which serveth to stir us up to watchfulness, as our Saviour in k Luke 21. 35. Luke maketh that use of it; As a snare it shall come upon all that sit upon the face of the Earth. l Mat. 25. 13. Watch therefore at all times, praying, etc. And Mat. 24. and 25. he enforceth the same by two excellent Parables; one, of the Steward put in trust by his Master: the other of the ten Virgins; concluding with the selfsame exhortation; Watch therefore: for ye know not what hour the Son of man shall come. Again, it shall be very evident, visible, & notorious of all men, especially of the Elect. So the Angel telleth them, m Acts 1. 11. This jesus which is taken from you into Heaven, shall come after the same manner, as ye have seen him going into Heaven: that is, visibly & apparently, as it was said before, n Verse 9 That they seeing & beholding a Cloud took him from their eyes. In regard of the State and Majesty of his Coming, it o Titus 2. 13. and elsewhere. is everywhere called, his p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glorious and bright appearance: Opposed to his first Coming, which was without any show, in Meekness and Humility; whereas this shall be in all Royalty and Magnificence, above the pomp and glittering show of all the Kings of the World. For first, it shall be, q Mat. 24. 30. With power and much glory. Secondly, r 1. Thess. 1. 8. In a flaming fire. Thirdly, With the s 1. Thess. 4. 16. voice of an Archangel, with a Trumpet of God. Fourthly, With infinite thousands of holy Angels to attend upon him, Mat. 25. 31. When the Son of man shall come in his glory, & all his holy Angels with him. 2. Thes. 1. 7. When the Lord jesus shall show himself from Heaven with his mighty Angels. For the blessed souls of the righteous deceased, shall not attend him when he cometh to judgement, but shall be sent to their bodies in the Graves, from thence to be taken up and presented before him. The fourth thing to be observed in the last judgement, in the Air, and there is the place where the same shall be: which the t 1. Thess. 4. 17. Apostle teacheth, when he saith, We which live and remain, shall be caught up with them also in the Clouds, to meet the Lord in the Air: for it seemeth, the whole Earth can hardly hold the men that then shall come to judgement. Next, are the things, which he shall do when he is come, being of three sorts: First, The preparation to the Sentence. This standeth in four things: First, The erecting of a great and glorious Throne for this judge to sit upon; though of what matter the Scripture concealeth, yet (undoubtedly) fit for the Majesty of the judge of all the World; whether the same be the glorious Angels of God, that as a Throne bear up our Saviour Christ, or some other thing: but for certain, a real, and most Royal Place it shall be, where he shall sit evidently to be seen of all, Mat. 19 28. When the Son of man shall sit upon his glorious Throne. Reuel. 20. 11. I saw a great white Throne, and one sitting upon it; great, to show the Majesty; and white, to note the sincerity and uprightness of his judgement. Secondly, His retinue and attendants, which are the troops and thousand thousands of holy Angels compassing him about. Thirdly, The gathering together of all both Elect and Reprobate, to come before him. Fourthly, The separating of those two sorts one from the other, setting the Elect at his right hand, and the Reprobate at his left hand. You shall find them all four, Mat. 25. 31, 32, 33. And when the Son of man cometh in his glory, and all the holy Angels with him, then shall he sit upon the Throne of his glory: And before him shall be gathered all Nations, and he shall separate one from another, as the Shepherd separateth the Sheep from the Goats, and he shall set the Sheep at his right hand, and the Goats on his left. The second thing which he shall do, being come, is receive sentence of all fullness of blessedness for ever: the sentencing or proceeding unto judgement. Wherein I consider, First, The order of the Sentence, that first it shall be pronounced upon the Elect, then, against the Reprobate: for so our Saviour manifestly showeth, Mat. 25. 34. Then (as soon as separation is made) the King shall say to them at his right hand, And, u Verse 41. Then (afterwards) he shall also say to them at his left hand. This appeareth further by that honour that the Children of God shall have to judge the wicked, justifying and approving, by their voice and suffrage, the holy Sentence of Christ; which, because it cannot be, until themselves have received the sentence of glory, it followeth, that the same goeth in order before the other. Secondly, The sentence x Mat. 25. 34, 41. itself; to the Elect, Come, ye blessed of my Father, inherit the Kingdom prepared for you from the foundation of the World. To the Reprobate, Depart from me, ye cursed, into everlasting fire, prepared for the Devil and his angels. Thirdly, The y Mat. 25. 4, 34, 35, 36, 41, 42 43. reason of the Sentence, justifying this great judge before God and the World, and to the consciences of all men: for in it is opened first the eternal and most righteous Decree of God, electing one, and reprobating the other. Then the sequels of this Election and Reprobation: In the Elect, Love to Christ and to his members; undoubted fruits and testimonies of their Faith: in the Reprobate, hardness of heart, without compassion or love unto the Saints; a declaration before men and to their own souls of their righteous and just perdition. john in the z Reuel. 20. 21. Revelation doth elegantly describe it by two Books, wherein those reasons are both written: The first is, The Book of both their consciences, wherein are written the ones wicked works, to convince their damnation to be most just, and the others Holiness of conversation. The other Book is, The Book of Life, which is the eternal Election of the latter; to show that they, being many times guilty of foul offences, and the best of all their works weak and imperfect, and utterly of no desert, their Salvation is altogether free, and of God's mere grace and favour, in and through Christ. The third is, The Execution of this Sentence, wherewith which our Saviour shutteth up, Mat. 25. 46. So these shall go away unto everlasting punishment, but the righteous unto life everlasting. Wherein we consider the order of it, and the thing itself. The order, first, upon the Reprobate, then, to the Elect: for albeit the Sentence of Come, ye blessed, for such causes as we have heard already, be in order to go before that of, Go ye cursed, etc. yet the Execution beginneth here, the holy a Mat. 13. 49, 50. Angels first of all flying at once upon the Reprobate, to throw them into the place of their deserved torment, that so the joy of the Elect may be the fuller, when in the view and eyesight of their misery, themselves, together with Christ their Head, shall triumphantly ascend to Heaven: And this to be no vain nor idle fantasy, but a doctrine of great fruit, and worthy to be stood upon, the very order of Christ's own words enforceth, so marshalling the Execution. The thing itself; that the whole man, soul and body, we shall enjoy, taken up into Heaven by the virtue of his Ascension. after this Sentence, is taken up into Heaven, by the virtue of him that hath entered Heaven for us, and shall there enjoy the highest top and fullness of all perfection for evermore. Wherefore here many things may be observed, common for the most part to both degrees of glory, but which I said for greater comfort should specially be reserved hither. I will reduce them all to four heads. The place where we shall enjoy it: the glory we shall enjoy: the measure of the glory: and the eternity of it. This happiness is to be had in Heaven, which addeth no small increase to the fullness of joy, which the Elect are then to have, both in regard of the excellency of the Place, whereof we have spoken before, being that Blessed and Glorious Seat on high, the Palace of the great King, of b John 14. 2. large receipt, and goodly dwelling Rooms, and also by reason of those great and glorious things that are no where to be had but there, to wit, the presence of Christ, the company and fellowship of the c Mat. 8. 11. Saints and holy d Heb. 12. 22. Angels, and of those great Assemblies whereof the Apostle speaketh, Heb. 12. 23. The right we have of coming to this Place, is by the virtue of Christ's Ascension, as he saith, e john 14. 23. & john 16. 17. I go to prepare a place for you. So Luke 23. 43. he maketh the virtue and power of his being in Paradise, to be the cause of the Thiefs coming thither, To day thou shalt be with me in Paradise: for this ascending of CHRIST'S, though it were in the end of the World, was of power sufficient to open Heaven to all Believers, from the beginning; and upon his ascending, all the f Ephes. 2. ● Church in him, as in their Head, ascended with him. Therefore it is, that upon his Inauguration to his Office, the Heavens opened, which before were shut against the sons of men. This was figured in the Types of the Law, by the g Heb. 9 24. Priests entering into the most Holy Place; to show that Christ should go into Heaven itself, to appear there in the flesh, that we might come thither after him. Whereof I gather a fourth prerogative, which we have through the imputation of Christ's Righteousness, above that that was in Adam, or that our own Righteousness in the greatest perfection of it could possibly bring us to: of earthly Creatures, and dwellers in Houses of Clay, to make us heavenly Creatures, and Citizens of the new jerusalem which is above. To declare this somewhat more largely; It is the imputation of Christ's Righteousness, by which alone we may lay claim to the Kingdom of Heaven: for man was created an earthly Creature; and though he had all the Righteousness that his nature might reach unto, yet he could never challenge Heaven by it, but his Happiness was to be all upon Earth, which was his proper Element wherein God had set him, and Adam's Paradise was a terrestrial dwelling, where he enjoyed as much Happiness, as he might expect or look for; neither was he to pass the bounds that GOD had set, in coue●ing after the Kingdom of Heaven, and to be an Associate among the Blessed Angels, but to content him with his portion here below, being the fullness of all joy that his nature could receive. So that if our Saviour Christ had only died for the Remission of sins, though he had thereby made us as righteous in ourselves, as ever Adam was, yet could we not thereby claim to have any part in Heaven: But our Saviour bestowing withal a Righteousness upon us, fare above the Righteousness of Angels, being the Righteousness of his own person who was both God and Man; as he himself merited Heaven, and the fullness of all Glory there: so by that means our right also cometh, of being where our Head is. The like is to be said of our bodies, glorified in a fare other sort then ever Adam was, and of many parts of Happiness more, which in their place shall come more properly to be spoken of. The Blessedness itself is to be considered, both in the Root and in the Branches of it. The Root and Wellspring of all our Happiness, is this, that in as much as we shall be joined in Spiritual Marriage unto Christ, we shall in his humane nature be espoused and made one person with God, and thereby more nearly joined unto him, then either Adam was in his Innocency, or the Angels are in Heaven: Even as the wife is more nearly joined to the Husband, then is Father, or Mother, or other friend: all whom he must forsake, to clean unto his Wife. Whereupon the Apostle calleth this, A great Mystery, Ephes. 5. 3, 2. The branches or sweet streams of Blessedness that flow from hence, (all easy to be gathered by that that went before) are these four: First, The perfect fruition of Gods Love.. Secondly, The enjoying of his gracious presence, to be ever with him, and to behold him face to face; Christ visibly, with the eyes of the body, the Father and the Holy Ghost, with the eyes of the Soul. So it is said, Reuel. 22. 4. that in the new jerusalem they shall behold his face. Psal. 17. 15. I in Righteousness shall see thy face. h 1. john 3. 12. JOHN also saith, We shall see him as he is. And i 1. Thess. 4. 17. Paul to the Thessalonians, We shall be ever with the Lord. Now forasmuch k Psal 16. 11. as at his right hand be pleasures for evermore, therefore all l Esay 35. 10. joy and gladness lay hold upon them eternally, all sorrow and grief fly from them for ever. All these, together with the comfortable fruits that come of them, john doth notably describe, I JOHN R 〈…〉 ●. 4. saw the Holy City, new jerusalem come down from God out of heaven prepared as a Bride trimmed for her husband. And I heard a great voice out of heaven saying, Behold, the Tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be their GOD with them: And God shall wipe away all tears from their eyes, and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the first things are passed. Thirdly, Dominion and a Kingdom, Mat. 25. 34. Come, ye blessed, and inherit the Kingdom prepared for you. And Reuel. 2. 26, 27, 28. He that overcometh, and keepeth my works unto the end, I will give unto him power over the Nations, and he shall feed them: with a rod of Iron, as Potter's Vessels, they shall be broken, as I also have received of my Father. And I will give unto you the Morning Star. So it is said, Reuel. 5. 10. Thou hast made us unto our God, Kings and Priests, and we shall reign upon the Earth. From this Power and Rule two things proceed. First, That together with Christ our Head, we shall judge the World, aswell the Angels that fell, as reprobate and wicked men, 1. Cor. 6. 2. Know ye not that the Saints shall judge the World? And again, Verse 3. Know ye not that we shall judge the Angels? That also which m Mat. 19 28. Christ saith to the Apostles, When the Son of Man shall sit upon his glorious Throne, then shall you also sit upon twelve Thrones, judging the twelve Tribes of Israel, is (in some measure) common to all the Elect, as appeareth, Reuel. 20. 4. Secondly, That we shall be made the heirs of Heaven and Earth, in and through him, Who as the n Heb. 1. 2. Apostle saith, is made heir of all things. 1. Pet. 1. 4. Who hath begotten us anew unto an Heritance, incorruptible and undefiled, which cannot fade away, reserved in Heaven for us. Revel at. 21. 7. He that overcometh, shall inherit these things. Fourthly, The glory and excellency that then shallbe in our Knowledge, Memory and all other parts and faculties, as you have it set forth, 1. Cor. 13, 11, 12. Insomuch as there is no doubt we shall know one another: for hereby our Saviour setteth forth the state of the Blessed, Mat. 17. 3, 4. We come now to the measure or quantity of these good things, albeit not infinite, yet wonderful, such as no man knoweth but God, and he o Esay 64. 4. that doth enjoy them, which is the third benefit that we have by Christ, above that which was in Adam, who lacking that sweet conjunction, which we have with Christ, from whom, as from our Head, his own very Blessedness is derived down unto us, could not have the good things that were in him, to be so great and excellent. In the measure of our happiness, two things are to be observed: The one, proper to this estate, that the fullness of it, after the last judgement, exceedeth that which our souls, separated from our bodies, had before: for when the Souls of the Martyrs slain for the Word of God, and the testimony of jesus, (if at the least you understand that place of the souls deceased) cry, How long, O Lord, holy and true! Wilt not thou judge and avenge our blood of the Inhabitants of the Earth? And it was answered them, that they must rest a while, till the number of their fellow▪ servants and brethren be filled up, which should be killed aswell as they: it showeth, that their full rest is not yet accomplished. To this purpose it serveth, that the general judgement of all the dead, is termed, A time of giving a reward to God's servants the Prophets, and to the Saints, and to all that fear his Name: As not having yet the full reward that is promised in that Day; whereunto Gods Children lift up their head, as to the top and perfection of all their comfort. Hereafter (saith PAUL) is laid up for me a Crown of Glory, which God the righteous judge will render in that Day. And the Prophet DAVID, I, when I awake, that is, rise from the dead in the Resurrection of the righteous, shall be satisfied with thy likeness. JOHN also referreth our full perfection unto that time, When he (that is, Christ) shall be manifested, we shall be like unto him. And hither tendeth the speech of the Apostle, That his Spirit may be saved in the Day of the LORD JESUS CHRIST. The second is, that beside the Happiness common to them all, there are some which shall have joy above their fellows: Not that this argueth any want in those that have less; for though all receive not alike measure, yet all shall be full; As a Vessel containing a Gallon, is as full for the bigness, as that which containeth ten. And this difference groweth from the diverse measure of Faith, which God in this life doth endue us with: for Faith, as we heard before, is that which joineth us to Christ: And as our Faith groweth, so are we more deeply and firmly rooted and built in him: The greater therefore that our Faith is, the nearer and the straighter is our conjunction with Christ; and the nearer we are knit to him, the greater our glory and excellency must be. And because our Faith is discerned by the fruits; great faith, many fruits; small faith, few fruits: thereof it is, that for the most part we see the measure of Happiness ascribed to the multitude and quality of the fruits. 1. Corinth. 3. 8. Every one shall receive his own proper reward, according to his own proper labour, Philip. 4. 17. I desire a fruit that may abound in your account. To give a taste of some that are noted in the Scripture thus to excel, though it hold not in every particular person, yet generally these sorts and estates are observed: First, Those that instruct others, shall shine as the brightness of the Firmament, and those that justify many: that is, are the good Instruments of God to bring men to Christ, shall be as the stars, Dan. 12. 3. Secondly, The Master-builder that planteth and layeth the foundation, shall have greater glory than he that watereth and buildeth thereupon, 1. Cor. 3. 8, 10. Thirdly, The Martyr shall be made a p Reuel. 3. 12. Pillar in the Temple of God, and preferred before other. The last thing, is the Chiliasts, which place happiness after the Resurrection, in the pleasures of the body and upon the Earth, and that to endure but for a thousand years, abusing the place, Reuel. 20. 4. They reigned with Christ a thousand years, which is not to be understood of the condition of the Elect after this life, but in this present World, during all that time that Satan by the Ministry of the Gospel should be bound that he might not deceive the Nations, which was very near a thousand years after Christ, all which time some truth remained in the Churches, as concerning the main points of Christian Doctrine. eternity and continuance of our Happiness: As it is said, q 1. Thes. 4. 17. So shall we be always with the Lord. r Reuel. 22. 5. They shall reign for ever and ever. And s 1. Pet. 1. 4. Peter calleth it an inheritance incorruptible, undefiled, and which withereth not: wherein also it is much more excellent than that we lost in Adam, which was mutable and subject unto change; whereas this, by the special grace and goodness of God continually supporting us, is immutable, and the same for ever, t 2. Cor. 5. 4. immortality being sallowed up of life. That all must dye, and all thus rise again, is the common Certain men upon our Saviour Christ's Resurrection rose again, and are already with him in Heaven. condition of all Mankind, some few excepted, and those of three sorts: for First, Some there were, who being dead, upon our Saviour Christ's Resurrection rose again, and are already with him in glory. Of whom you may read, Mat. 27. 52, 53. that the graves did open themselves, and many bodies of the Saints which slept, arose, and came out of the Graves after his Resurrection, and went into the holy City, and appeared unto many. Which word (appearing) showeth that they did not rise, to converse among men, or to dye again, as Lazarus and some other did, but in their own persons to attend upon him in his Ascension unto Heaven, and by their Resurrection, to seal up the truth of his and of ours, in and through him; that so not only in Christ our Head, but in our Brethren and fellow-members, full assurance might be made unto us of this sweet and comfortable Doctrine. Secondly, Other there were that never died, but So are Enoch and Elias both alive assumed thither. only changed their miserable condition into Glory & Immortality, and so were taken up alive into Heaven. And this was the peculiar privilege of Enoch and Elias: One, before the Law; another under the Law: both in most corrupt and depraved times, wherein the sincere worship of God was no▪ where to be found, the hope of eternal Life, and of the Resurrection to come, utterly lost and gone. God therefore, to leave a plentiful testimony of a blessed Resurrection, till the clearer manifestation of it by the rising of his Son, and both to give testimony of the Faith and Piety of such men, and to convince the wicked World of Infidelity, suffered not those two to go the way of all flesh, but by a special favour did assume them body and soul unto himself: thereby also to make them types and figures of the Resurrection of his Son, by whose power they thus escaped death. Of Enoch, first, it is recorded, Gen. 5. 24. That he walking with God three thousand years (in which time, as u jude ver. 24. jude the Apostle witnesseth, he diligently executed the part of a faithful Teacher in God's Church, reprooving the corrupt World of sin, & denouncing Gods severe judgements against them, even to the extreme curse of Anathema Maranatha in the end, he was no more seen: for God took him: that is, as the x Heb. 11. 5. Apostle to the Hebrews doth expound it, did translate him that he should not see death. And of Elias the Story is set forth at large, in the first and second Book of Kings: How after long conflicts with Achab the King of Israel, and jesabel his wife, and with four hundred and fifty prophets, the priests of Baal at once, being tossed (as we say) from Post to Pillar, and driven to fly for his life, having restored the true Worship of God, and re-edified his Altars that before were thrown down & destroyed, & being now, as he thought, left alone and weary of his life, God in the end, after his many labours, y 2. Kings 2. 23 took him up in a whirlwind into Heaven: Thereby convincing the Idolatry of that Age. And when in the Town of Bethel, where the Calves were erected, and Idolatry and Superstition raged, they made a Scoff of this Ascension, and taught their children so to do, saying, to Elisha in scoffing sort, Ascend, Baldpate, ascend Baldpate, that is, Go up to Heaven as Elias did: as if they should have said, A proper and goodly ascension: two Bears coming out of the Forest, tore in pieces two & forty children of them. And that this was always the judgement of the Church, concerning Elias, may appear, Luke 9 8. where in the diversity of opinions held of our Saviour Christ, some said, that JOHN was raised from the dead; some, that ELIAS had appeared; other, that one of the old Prophets was risen again. To all the rest attributing Resurrection, as of bodies dead, only to ELIAS Apparition, in the truth of his humane nature, as of one that never died. Two things there be that may seem to cross this Doctrine: One, that Christ is called, The first fruits of them that sleep, 1. Cor. 15. 20. The other, that in the eleventh to the Heb. 11. 39 the Apostle speaking of the holy men of God before the Coming of Christ: And of Enoch among the rest, saith of them all, that they received not the promises. But hereunto it may be answered, that the promise which the Apostle meaneth, is the manifestation of Christ in the flesh, and the more plentiful measure of grace now, then was before his Coming, which pertaineth nothing to this question. As for that, 1. Cor. 15. Christ is called, The first fruits of them that sleep, because by the power of his Resurrection all shall rise again, and his Resurrection sanctifieth ours, as the first fruits did the whole crop; not that he of necessity must be the first that rose, no more than he was the first whose soul did enter Heaven: though all both before and since have entered by his power: Although, if you should so fare press this Phrase, Christ was indeed the first that rose, seeing to speak properly, Enoch and Elias never died, and therefore never rose. And howsoever it be an extraordinary Example, in one or two special persons, it serveth not to overthrew a general truth: But the first I take to be the Apostles meaning. Yet have not these two sorts their full glory already: for▪ howsoever their whole nature be made perfect, yet the fullness of their perfection is deferred till the latter Day, as to the rest of God's Elect: Even as we see, the whole spiritual nature of the Angels that fell, is now fully accursed, and yet reserved for a more full damnation. The third sort, are those men that the Coming of Those that are living at the latter Day, shall suddenly be changed, after the dead are once risen. Christ doth find alive, who shall not dye, but shall suddenly be changed, as Enoch and Elias were; and so be taken up to meet Christ, after that the dead in him shall be first risen. All of us, saith the Apostle, 1. Cor. 15. 51, 52. shall not sleep, but all of us shall be changed, in a moment, in the twinkling of an eye, at the last Trumpet: for the Trumpet shall sound, and the dead shall rise up without corruption, and we shall be changed. And again, 1▪ Thess. 4. 15, 16, 17. This say we to you in the Word of the Lord, that we which live, and are remaining in the Coming of the Lord, shall not prevent them which sleep: for the Lord himself shall come down from Heaven, and the dead in Christ shall arise first, afterwards, shall we which live and remain, be caught up also with them in the Clouds, to meet the Lord in the Air. By the Analogy of which places we are to gather, that to the Reprobate also which are then living, there shall be a miserable and wretched change of their bodies, which shall be in stead of death. This is further to be added, touching the Resurrection The creatures also for our sake shall then be renewed into a glorious estate not subject to corruprion. of the Righteous, that not only they shall so rise to glory, but for their sakes the very Creatures themselves, and the whole frame of God's Creation shall be renewed into a glorious estate not subject to corruption; the power of Christ's Resurrection renewing all the World: for as the Creature had a part in the Curse of man, as before we shown: so the Scripture teacheth, that they shall have their part in his Renovation: And when we their Masters shall be promoted, they that serve us, shall put on new Liveries. Paul both generally applieth it to the z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. whole Creation, that is, to all the things created, exempting nothing, Heaven & Earth, Beasts, Plants, Metals, and whatsoever else, and defineth the time when this shall be: for a Rom. 8. 19, 20, 21, 22. the creature waiting, as it were, with the head stretched out, expecteth the Revelation of the sons of God, that is, till the glory appointed for God's Children be made manifest: for the creature is made subject to vanity, not of it own accord, but for him that hath subjected it thereunto, under hope that even the creature shall be freed from the bondage of corruption, into the glorious liberty of the sons of God: for we know that the whole Creation groaneth, and traveleth together unto this present time. By travel, noting not only their present labour and pain, but the happy issue that shall follow as deliverance to one with child, which the Apostle b 2. Pet. 3. 13. Peter uttereth more plainly, when he saith, We look for new Heavens and a new Earth according to his promise, wherein dwelleth Righteousness. And no marvel though he saith there, According to his promise: for the Prophets herein are not silent: first, Esay expressly saith of them, c Esay 65. 17. Behold, I will create new Heavens and a new Earth, and these former shall be no more remembered nor come to mind. And in d Esay 66. 22. the next Chapter, to show this promise not to be in vain, he confirmeth by the remembrance thereof his promises to the Church: For as those new Heavens, and that new Earth, which I shall make, shall stand before me, saith JEHOVAH: So shall your seed and your name stand. The Prophet David in his sweet and heavenly melody triumphantly describeth it, e Psal. 96. 10, 11, 12. The Heavens shall rejoice, and the Earth shall be glad, the Sea shall make a noise, and whatsoever filleth it; the field shall triumph, and whatsoever is therein; then shall all the Trees of the Forest sing before JEHOVAH, when he cometh: for he cometh to judge the Earth, etc. wherein not only the first coming of Christ into the World, but this time withal is respected, yea, and this especially, in as much as the full accomplishment of that his Kingdom in men themselves (how much more in these?) doth not yet appear, but is deferred till the latter Day; for which cause, the same is called (as by a proper name) f Acts 3. 21. The time of the restoring of all things. The quality of this estate, whereunto the whole Creation shall be renewed, is three manner of ways set forth unto us: first, in calling them g 2. Pet. 3. 13. Esay 65. 17. & 66. 22. Reuel. 21. 1. new Heavens and a new Earth, in quality, not in substance, the exceeding glory and excellency which shall be engraven in them, being a new Creation, yea, better and a purer than the first; for that which is said in h 2. Pet. 3. 13. PETER, The Heavens shall pass away with a noise, the Element also with burning shall be dissolved, and the Earth and works therein shall be burnt up. And that of the i Rom. 8. 21. Psalm, They (the Earth which thou hast founded, and the work of thine hands, the Heavens) shall perish, and all of them, as a garment, shall wax ●lde, as a vesture thou shalt change them, and they shall be changed: These, I say, and whatsoever else of like kind, are to be referred not unto their nature and substance, which shall remain, but to their deformity, which is to be done away. Secondly, It is described, in saying, that Righteousness dwelleth in them: and lastly, that they shall be freed into the glorious liberty of the sons of God. Whereby is no● meant that they shall be received into the fellowship of that glory that abideth for God's Children, but it only signifieth the integrity, and perfection of estate, whatsoever the same be, whereunto they shall be renewed. With this little in so general terms delivered, we are to rest content, and not to feed ourselves with vain and curious speculations, which neither it is profitable to know, nor lawful to inquire. Rather let us look to the excellent use which the Apostle gathereth of this Doctrine; that seeing all these things are to be renewed and fined, what purity and cleanness, how k 2. Pet. 8. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. great a measure of Godliness should there shine in those, for whose cause they shall be changed? They, the pure and excellent creatures of God, are to pass the fire, that they may be purged. What then must become of us that are full of so great uncleanness? And withal let us not forget, if the l Rom. 8. 33. dumb and senseless creatures joyfully undergo the miserable condition whereunto sin hath thrown them, for the assured hope they have of a happy deliverance, into a better estate: if hereby the whole frame of this World, and every part thereof taketh comfort cheerfully to run their course, and without all wearisomeness to do the office which the Creators' pleasure enjoineth them unto: How much more ought we to do the like, that have received already the first fruits of the Spirit? FINIS. Certain faults, which because they would most trouble the Reader, I desire him to amend with his Pen, before he read. Most of them grew not so much from the Printer, as by the fault of the Copy, mistake of the Hebrew or Greek Letters, and of the quotations in the margin (which may easily be discerned) as also of Secretary in stead of Roman, or contrariwise, and literal faults I leave to the judicious Reader. 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