THE ORTHODOX foundation OF RELIGION, LONG SINCE COLLECTED by that judicious and Elegant man Mr HENRY AINSWORTH, for the benefit of his private company: And now divulged for the public good of all that desire to know that cornerstone Christ Jesus Crucified.  
By S. W.  1 Cron. 28.9. Thou Solomon my son, know the Lord the God of thy Father, and serve him with a perfect heart, and with a willing mind. Joh. 17.3. This is life eternal, that they may know thee the only true God, and Jesus Christ whom thou hast sent. 
LONDON, Printed by R.C. for M. spark junior, and are to be sold at the blue Bible in Green-Arbor. 1641.   

TO MY much honoured, THE two virtuous young Gentlewomen, Mris Elionor Carent, and Mris Elionor war, Cousin Germans in the flesh, Concordants in the Spirit, and coinhabitants under the domestic government of the Right worshipful, and truly religious Matron Mris Amie Long widow, of Steeple Ashton, in the County of Wilts, my singular good friends, and neighbours, peace of conscience, and joy in the Holy Ghost, be multiplied here in this life, and endless glory be assured hereafter, in the life to come.  
Sweet Lady,  
AS I desire not to flatter your apparent youthful, and future hopeful deserts, both for your Christian profession, and godly conversation: so for your farther encouragement herein, I fear not to publish to the World (under your only protection & countenance) this ensuing Treatise, wherein my aim is only at God's Glory, the Churches good, and your acceptance. It hath in a Manuscript long lain by me, as a dead letter, without any vulgar use; but now having the approbation of some judicious Divines my Friends and Acquaintance, I am resolved (maugre all the malice of Belial's Brats, who fancy nothing but to satiate themselves with terrene pleasures and profits) to propose it to the reading & perusing of all that cheerfully endeavour to know the Lord Jesus, and him crucified, to the salvation of their souls; in comparison whereof the whole World, & all things therein cannot afford the least parallel.  
Let me make so bold with you (lovely Mris Carent) as to call to your remembrance, how Solomon (unto whom your sex is much beholding for divine instructions) concludes his Proverbs; Favour is deceitful, and beauty is vanity, but the woman that feareth the Lord, she shall be praised: wherein (be it spoken in verity without any obsequiousness) you have exceeded many of your sex, and Age, but yet I know that you acknowledge, 
Jer. 32.40.  that it is the Lord only that hath put this fear in your heart, and I pray God continue it unto the end; 
Psal. 35.18.  then shall his eyes be always upon you, 
Ps. 34.9.  and nothing shall be wanting unto you, to make you complete in the whole duty of man, 
Eccl. 12.13.  & then shall you be incomparably more rare and precious in the sight of God in respect of your soul, than you are now fair, and comely in the eyes of man in regard of your body. I doubt not, but you well consider, what an invaluable thing it is to be one of the Lords jewels; as all his children are termed, Mal. 3.17. whereas others are compared to the loathsomest of all vessels, 
Hos. 8.8.  wherein there is no pleasure. Muster up, I pray you, all the devout women, from Sarah the mother of the faithful, Heb. 11.11. to the Elect Lady, to whom S. John dedicated his second Epistle, and you shall find a whole Army to animate you in the Lord's battle, and receive in the end with them the Salary of your victory, 2 Tim. 4.7. Once more, meditate upon the Honourable Prerogatives God's children have: for their nobleness they are the Sons of God; for their education, they are the scholars of Christ; for their protection, the Angels are their servants; for their calling, they are Saints; for their riches, it is Christ, and with him all things else; for their life, it is spiritual, for their death, it is precious in God's own sight, and their birthday to all felicity.  
Now to conclude; that you are already of this Tribe, I am throughly persuaded, earnestly imploring the highest mercy Seat, that you may so persist to the end. In the interim, let me beseech you diligently to read this your own book, and the Lord give his Blessing, that you may increase your knowledge of him, your faith in him, your delight to serve him, and your fear to offend him; which the Almighty granting, and you my misprisions pardoning, you have nobly gratified the poor endeavours of  
Your real and affectionate friend SAMUEL WHITE. Polsholt, the first month of this hopeful year. 1641.   

TO THE READER.  
I Do earnestly entreat thee (curieous Reader) whether thou dost already abound in knowledge, and judgement, or having but as yet a little, thou desirest more, to read this Treatise here before thou give any censure upon it, I doubt not but the book will commend itself, as others of his works hath done, viz. his Exposition upon the five books of Moses, and the Canticles, and his Communion of Saints, long ago published: all which (as in this) he is famous in accumulating the sacred Text: But for the life of the man, myself being an eye witness (living somewhile with him in Amsterdam) of his humility, sobriety, and discretion, setting aside his preposterous zeal in the point and practise of Separation; he lived and died unblameable to the world, and I am throughly persuaded that his soul rests with his Saviour: and therefore once more I beseech thee, accept of my good will in publishing, and my prayers for a blessing upon reading, hoping that either for the increasing or confirming of thy knowledge in grace to glory, thou wilt glean something out of this more fruitful than large field, which shall be the prayer of thy friend and brother  
S.W.   
A SHORT compendious WAY HOW TO TEACH AND learn RELIGION.  

Part I.  
ALl Religion must be learned of God, Joh. 6.45. Mat. 25.9. God teacheth men, 1. inwardly by his Spirit: 2. outwardly, by his Word, 2 Cor. 2.11, 12. Neh. 9.20. Psal. 119.105. Jam. 1.18. Joh. 17.17.  
God's Word is contained in the Scriptures of the Prophets and Apostles, Mal. 4.4. 2 Pet. 1.21. 2 Pet. 3.1, 2.  
The holy Scriptures contain doctrine sufficient for every good work, and to bring men to salvation, 
2 Tim. 3.15.  2 Tim. 3.16, 17.  
All people of all sorts should learn to know the Scriptures, and so God's fear by them. 
Deut. 31.11, 12, 13.   
They which have knowledge of God's Word, 
2 Tim. 2.2. Deut. 6.6, 7.  and will, should teach others that are ignorant, Deut. 32.4.  
Of men expert in the Law, 
Mal. 2.7.  some are to be chosen for public Ministers of the Word unto the Church, unto which work they must attend. 
1 Pet. 5.1, 2.   
All others that have gifts from God, may teach publicly in order, 2 Cor. 14.31.  

Eccles. 4.17. 1 Tim. 1.7  But men that are ignorant themselves, should not presume to be teachers of others.  
The means to attain to the knowledge of God's Word, 
Jam. 2.5.  are first, prayer unto God, Psalm. 119.12, 18. Psal. 119.97, 98. Secondly, meditation in the Scriptures. Thirdly, conversation with the wise and learned, Prov. 13.20.  
The end of teaching and learning God's Word, is, that by attending unto faith and holiness, 
1 Tim. 4.16.  men may glorify God in their salvation, Rom. 10.17. Ja. 2.22.  
He that is to teach God's Word must have respect unto these two things, 1. for preparation, and minding of things in himself. 2. for declaration, and delivering them to others, 2 Tim. 2.15. Mat. 13.32.  
In preparation to preach the Word, men may either choose some text of Scripture to treat of, or without a certain text of Scripture, may handle some ground or grounds of Religion, and common places, so Luk. 4.17, 18.21. here Christ preached from a text, and Mat. 5.2, 3. here he preached without, binding himself to any text.  
He that is to preach from any text of Scripture, let him first consider the general scope, and drift of the Scripture, so shall he more soundly explain, and apply the same: 
Psal. 32.1, 2.  So Rom. 4.6, 7. here Paul minded aforehand the drift that David aimed at, which way to show, wherein man's blessedness consisted, namely, in the forgiveness of sin.  
Portions of Scripture are, some for to illuminate our understanding; some for to sanctify and direct our affections, and actions; some for both of these together; some to illuminate our understanding, by manifesting the truth, and persuading it; some by manifesting error, and confuting it: So Heb. 1.8. here Paul by Scripture proveth Christ to be God, and so more excellent than the Angels. And Act. 17.29. here this Scripture confuteth man's carnal conceit of God.  
Some Scriptures serve especially to direct, and sanctify our affections and actions, 
Levit. 19.2.  by persuading to virtue: some by dissuading from vice: 
Deut. 32.35.  so 1 Pet. 1.15, 16. and Rom. 12.19.  
Again, some texts of Scripture treat of single matters; some of sundry matters, joined together: so Heb. 11.1. here Paul treateth of faith, the nature and effects of it; 
Hab. 2.4. Lev. 18.5.  Gal. 3.11, 12. here he treateth not of saith simply, but of confirming a doctrine, that we are justified by faith, and refuting an error, that we are not justified by the works of the Law; Joh. 4.24. here is treated of divers joined together. This difference the Reader should observe.  
Having observed the nature and scope of the Scriptures, to be handled, 
Reduction.  let him that teacheth the Scripture reduce them to some general head, as to some one of the commandments, or to some ground of faith, according to Rom. 13.9. Or to Act. 2.25, 30. where Peter reduceth David's 16. Psal. to the doctrine of Christ's resurrection.  
If the Scripture serve not so much to inform the mind, as move the affections, then consider which of the affections it most concerns, whether repentance, and sorrow, or hatred and shunning of vice, or love of God and our neighbour, and of virtue and fear of God, or consolation and patience in afflictions, or mercy and compassion to the poor and afflicted.  
If the text be an history, 
History.  
Rom. 15.4.  (for as much as whatsoever is written is for our learning) the teacher should reduce the story of some general point of doctrine, or doctrines, either of the Law or of the gospel; either from knowledge, or conversation. So Mat. 12.41. Christ draweth the history of the Ninivites to the doctrine of repentance from dead works: so the History of Elias is drawn to the doctrine of Prayer, Jam. 5.16, 17. so the history of Noah, is by Peter applied to the Doctrine of God's mercy and judgement, 2 Pet. 2.5. by Paul to the Doctrine of faith, Heb. 11.7.  
If the text divide itself into sundry parts, 
Division and Order.  or points of doctrine, order in handling must be observed, and point after point, duly entreated of without confusion, which is hurtful both to the teacher and learner; according to 1 Cor. 14.40. and to 2 Tim. 2.15. Let not divisions be curious, or manifold, for they trouble and confound the memory.  

Weighing the words.  Every word in the text should be weighed with the true and proper meaning of the same, for an error in one word, may mar the whole sense of the Scripture, as in Mal. 2.16. some read it thus (If thou hatest her, put her away) where the text is corruptly translated, (for he hateth putting away) that is, God hateth divorce, 
Figurative words.  these senses be contrary.  
If the Words be against the common light of reason, being taken properly, we must understand them figuratively, as in Joh. 15.5. reason showeth that this is but a similitude. Figurative speeches are many, and of many sorts, which by much labour, and observation, must be learned and understood, 2 Pet. 3.16. Luk. 8.10.  
The coherence, circumstances, and scope of the Scripture handled, must be carefully weighed: so Paul, Heb. 3.7, &c. and 4.1.7. where he scanneth the words, and circumstances of that sentence. 
Scriptures compared.   
The surest way to expound the Scriptures is by the Scriptures themselves, comparing place with place: so Neh. 8.9. so Paul conferreth many Scriptures, Heb. 1.2.  
The principal matters and circumstances in a text are most to be insisted on, others not to be neglected, but more briefly handled, as Gen. 13.8. here the nature of contention, and the duties of brotherhood, are duly to be particularise; 1 Cor. 15.50. here the word brethren is not so much to be insisted on, as the more weighty purposed doctrine.  
Special regard must be had of gathering doctrines, 
Collecting doctrines.  and applying them: Doctrines may be gathered from the cause of a thing, as Heb. 1.10. where Christ's godhead is proved by the making of the world. So also by the effects, adjuncts, comparisons, contraries, and as the doctrines of Christ, and his Apostles, everywhere from the old Testament do manifest.  
Application is when the doctrine generally, 
Application.  or concerning others, is by the teacher applied to the time, or persons present: 
Psal. 95.7, 8.  as in Rom. 4.23, 24. So Paul applieth that of the Psalm. to his present time, Heb. 1.7. and 4.1, 2, 3.  
Application is to be made in wisdom, according to the time, persons, occasions, and matters in hand, 
Heb. 12.7.  so Noah's history is applied by Paul to faith, by Peter to God's mercy and judgement, 2 Pet. 2.5. by Christ to the security of men, Mat. 24.37, 38.  
The manner of delivering the Word, should be with simplicity, sincerity, and godly pureness, and not with affected words, flattering speeches, or human wisdom. And I brethren, when I came unto you, came not with excellency of words, or of human wisdom, declaring unto you the testimonies of God. The gesture of the body should be grave and sober, the continuance of preaching ordinarily should not be long, for the Sermons of Christ, and his Apostles expressed in the Scriptures, are brief.  
Deo soli Gratia.   

THE MYSTERY OF PIETY, OR, Doctrine of truth, which is according to godliness.  
Part II.  
DIvinity, theology, or Religion, 
Prov. 1.7. Gen. 20.11. Tit. 1.1.  is called in Scripture, the fear of Jehovah, or reverence of God; and by the Apostle it is named, the truth which is according to godliness; and so the doctrine of it is likewise called, 1 Tim. 6.3.  
The end of teaching, learning, profession, 
Eph. 1.5.6. 1 Pet. 1.5.9. Joh. 17.2, 3. 1 Joh. 3.2. Psal. 16.11.  and practise of Religion or godliness, is the glory of God in our salvation. Our salvation shall be the full knowledge, light, and fruition of God, for ever in Heaven, it is called eternal life.  
The way to salvation or life eternal is, 1. by the knowledge and faith of God. 2. By the service of him. Jo. 17.3. 1. Chron. 28.9.  

Of GOD.  
This word (GOD) is used sometimes properly, sometimes improperly: properly it is a title given to the Creator of all things, so Gen. 1.1. Improperly it is a title given to principal creatures, as Angels, Psal. 8.5. Heb. 2.7. and Princes and Magistrates of the world are called Gods, Psal. 82.6. Jo. 10.34, 35. But here we treat of God properly so called. 
GOD.   
Of God there are four things to be considered: 

1 That there is a God.  
2 What God is.  
3 That there is but one God.  
4 That there be 3. distinct persons.    
That there is a God, is proved, besides the testimony of Scripture, as by the works of creation, especially man's soul, Zach. 12.1. by works of providence, especially judgements on the wicked, 
Esay 52.5.  Psal. 9.16. and 58.10, 11. by deliverance of the Saints, Exod. 14.15. and by the terrors of conscience, Esay 32.14. God cannot be known by face of us in this life, 
Joh. 1.28.  that is to say, perfectly known in this barbarous nature, Exod. 23.20.  
Not only our bodily eyes, but also the eyes of our mind, 
Joh. 36.26.  or understanding and reason, are uncapable in this life of God, 
Prov. 30 4.  and cannot comprehend him, Job. 11.7. Neither can any name or names express unto us, the infinite, and incomprehensible being of God.  
But God of his goodness doth make himself known unto us in this life, in part darkly, and imperfectly, as in 1 Cor. 13.12. and Exod. 33.23.  

A Spirit.  God is a Spirit, Job. 4.23. the first and the last, infinite, filling heaven and earth, Jer. 23.24. most simple, without commixture or composition, eternal, without beginning or end, 1 Tim. 1.17. Infinite without comprehension of place, or strength, 1 King. 8.27. Constant without shadow of change. Jam. 1.17. absolute in power, holiness, and glory, Gen. 17.1. Goodness, even goodness itself.  
In that God is a spirit, 
Act. 17.29. Esay 46.5.  we ought not to think the godhead is like to gold or silver, or stone graven by art, or any invention of man.  
In that he is the first, he dependeth upon no other, neither may any thing be imagined before him, but whatsoever is, hath its being from him: Rom. 22.36. Act. 17.28.  
In that God is infinite, 
2 Chron. 6.18: Job. 36.26.  he is not to be thought as limitable, or bounded within any place, or restrained to any time, or comprehensible of any, or of all the Creatures.  
We may learn to know God both by his works, 
God known  Word, and Spirit, Rom. 1.20. Psal. 119.104. 1 Cor. 2.10, 11, 12. Esay 59.21. 
By his Works.   
God is known three manner of ways by his works: 1 By the excellency of the creatures, 
Job 41.1.  which must needs be much more in the Creator, Psal. 94.9, 10. 2 By imperfections and want in the creatures, 
Esay 15.29. 1 Tim. 6.16.  which are not in God at all, Psal. 102.25, 26, 27. 3 By causing and working, what is good in all things, Esay 44.24. Jam. 1.17. Phil. 2.13.  
The Word of God, and Holy Scripture teacheth us to know God. 

1 By names, and titles given unto him.  
2 By his Essence.  
3 By his Properties.  
4 By his effects.    
Object. God's Will, 
By his Word.  and his Essence be one, than God willeth all things that he doth, so God is all things that he doth.  
Answ. When we say, God willeth many things, or knoweth all things, we speak not of God's Essence simply, or absolutely, but all things are subject to God's knowledge, which knowledge he is: and some things are subject to God's will, that is, God is he to whose knowledge (which is his being) all things are subject.  

God's Titles.  The names and titles given unto God, do concern some his essence, and eternal being, as Jehovah Jah, Ehieh, I am he that is, was, and is to come; which show that God hath his essence, being, and existence of himself, and not of, from, by, or thorough any other, 
Psal. 135.14.  Exod. 3.14. that he giveth essence, or existence to all creatures, Act. 17.28. Amos 5.8. that he giveth being to his promises, and fulfilleth them, Exod. 6.3, 4. and 26.2. Esay 42.8. Rom. 4.14. that he is eternal, without beginning and end.  
Some titles set forth God's Power, and almightiness, as all-strong, or Almighty, Aloah, most mighty, Gelbor, puissant, Mouzzim, almighty, Shaddaie, sufficient, Adonai, Lord, Stay, or Sustainer.  
Some names contain the mystery of the Trinity, as Alohim Adonai, which are in the form plural, yet joined with other words singular.  

God's Essence.  The essence of God is taught us in the Scripture, either absolutely, or diversely in respect of the three persons. 
1 Cor. 8.6.  God's Essence is absolutely to be considered (thus set forth) that the Godhead or Essence of God is one, undivided, Deut. 6.4.  
That the Godhead, or most Divine Essence, is most perfect, absolute, and sufficient in itself, Esay 40.28. Rom. 11.34, 35. Gen. 17.1.  
That the Godhead is a mere act substantially, and therefore cannot suffer any thing, nor be resisted by any; neither hath, or ever had, or ever possibly can have, to be otherwise than he is, Psalm. 102.27. Jam. 1.17.  

Trinity.  The Godhead considered diversely, for the manner of being, is three Persons in one Essence, the Father, 
Joh. 5.26.  the son, and the Holy Ghost, 1 Joh. 5.7.  
The Father is the first person of the Trinity, having foundation in none, of personal substance.  
The son is the second person in the Trinity, having foundation of personal substance, of whom he is eternally begotten, Joh. 5.26.  
The Holy Ghost is the third person in the Trinity, having foundation from the Father and the son, from both which, he especially proceedeth, Joh. 14.26, &c.  
In the order and manner of the creatures, the original of the actions is ascribed to the Father, Joh. 5.17.19. The nature and manner of working to the son, Joh. 1.3. Heb. 12. The efficacy and power to the Holy Ghost, 1 Cor. 11, 12.  
God hath the most excellent understanding, that is, the Essence of God▪ for all in God is essential, therefore this is infinite, and eternal, as the Godhead is; therefore the things which it understandeth must also be eternal. Therefore it must be most perfect, as the understanding is most perfect. But nothing is more perfect than God, therefore nothing but God can be the eternal act of God's understanding. Therefore God's understanding hath reflection eternally to itself, as when a man's mind thinketh upon itself.  
The understanding hath in it an image of the thing understood; therefore God eternally understanding himself, conceived a most perfect image of himself.  
This most perfect bringing forth of the Image in the Godhead, is rightly called a conception, or generation, for it is the bringing forth of a thing most like to God, and the conception or bringing forth of a thing most like itself, is generation; the more perfect the nature of the begetter is, the more near, and conjoined is the thing begotten; and God's life being most perfect, and it being all an understanding, needs must this conception of his be most perfect; And so a most perfect generation, which is a second manner of being, 
Heb. 1.3.  called the Image, (or person) called the Image of the son of God, the Image of his hypostasis. And seeing that which God understandeth, and his Essence is one and the same, needs must the Essence, and excellency of the Father, and the son, be both one, and eternal. Thus God cannot be minded to be, but with his coeternal son.  
As there is an understanding in the Godhead, so needs must there be a will also, and the more understanding, the more, and perfecter is the will, and in God there being a perfect understanding, there must be also needs a perfect will; and as the understanding is active essentially in the Godhead, so is the will; and as he understandeth himself, as the most perfect thing, so also he willeth himself as the most perfect good; and thus the will reflecteth as did the understanding. God's infinite will embracing an infinite willed thing, there must needs be infinite love, and highest pleasure proceed therefrom: so whilst the eternal Father conceiveth his son, and perfectly willeth it, there must needs be full and perfect love from the Father to the son, and from the son to the Father, so from both proceedeth a third manner of being, called the third person, the Holy Spirit.  
It is called a Spirit for three causes; 
The Holy Spirit.  1 Because love is the enforcing, or motive of the Will, to the thing loved, and as it were, a spiring and breathing to it; and because the Father breatheth in love to the son, and the son again to the Father, therefore the Holy Spirit is right said to proceed from them both. 2 It is called a Spirit, because the proceeding of the motive between the Father and the son, is by a hidden way. 3 Because God's children perceive God's gifts, the gifts of love, by secret inspiration.  
It is called holy to discern it from other spirits, 
Why called Holy.  and because nothing can be more holy than this in God, and because it maketh holy, and sanctifieth the Church.  
And seeing God's Will and Essence is one in him, the Holy Ghost must needs be one with the Father, and the son, coequal, and eternal. Thus by undoubted principles from God's essence, there are three manner of subsistings in God, and there can be neither more nor less, unless we will deny God.  
The Holy Spirit is taken as spoken substantially, or accidentally; substantially it meaneth a thing most simple in essence, most active in efficacy. Again, that it is taken, either essentially, 
Mat. 10 20  and so it comprehendeth God the Father, God the son, and God the Holy Ghost, as Joh. 4.24. or personally applied to the third person of the Trinity. Accidentally, the word is used for a gift or motion of the Holy Spirit, Joh. 7.39. but in the 1 Cor. 12. the Spirit, and the gifts are plainly distinguished. 
Trinity.   
The three persons have one and the same common Essence, and common works of the Essence, 
Deut. 6.4. 1 Joh. 5.7.  and of one divine Essence there are three persons.  
The persons are distinguished from the essence, 
Inward difference.  as the manner of a thing is from the matter; and they are distinguished one from another, as the manner of the Essence, one from another. The difference of the persons, is inward and outward; the inward difference, is the personal property, which floweth from the manner of being.  
The Father is of himself, not only in respect of Essence, but also in respect of being, the Father begetteth his Image, or Son: the Father sendeth the Holy Ghost.  
The son as touching the Essence is of himself, as touching the manner of being, he is of the Father. The son is begotten of the Father; the son sendeth the Holy Ghost. 
Joh. 15.26.   
The Holy Ghost in respect of the Essence is of himself, in respect of the manner of the Essence, he proceedeth from the Father and the son.  

Outward difference.  The outward difference is when the persons are distinguished by the effects and operations towards the creatures.  
As is the order of being, so is the order of doing in the persons; the Father doth of himself, the Son in the Father, 
3 Joh. 5.19.  and the Holy Ghost in both.  
The Father createth, conserveth, and governeth the world, the son Redeemeth the world, the Holy Ghost sanctifieth it.  

God's properties.  God's properties are either absolute, or they have relations to the creatures.  
Properties of the Essence, generally considered, are 1 unchangeableness, as that the Essence of God, is without all corruption, alteration, or local motion, Jam. 1.17.  
2 infiniteness, as that God cannot be measured, or determined by any, hath no quantity, no determination of his power, virtue, time, and place.  
Properties of the Essence specially considered, are understanding, will, and holiness.  
1 God's understanding is such, as he perfectly knoweth all things in himself, without discoursing of things, or distance of time.  
2 God's will is such that he approveth the good, and refuseth the evil, himself directly is all good, and indirectly other things are good, as they carry his image, and whatsoever he will that he can, but not whatsoever he can, he will.  
3 holiness is that high perfection, and pattern of all virtue, in respect whereof the holiness, and virtues of all men, and Angels are but shadows; of this holiness ariseth high blessedness, and contentation in God.  
God's properties referred to the creatures, are virtues, or virtuous acts.  
God's virtues in respect of his nature, is power, 
1 God's power.  whereby he can effect what, when, and howsoever he will, concerning any creature, Psalm. 145.6. Job. 41.2.3.  
God's power is only active and not passive, depending on any other, Eph. 1.19, 20.  
God's power is infinite in respect of his Essence, of the objects, of the effects and of the durance.  
God can do all things, that absolutely, simply, and in nature are possible; Job 42.3.  
Thus things are absolutely possible to be done, which are not contradictory to the nature of God, nor to the Essence of other things without God; he cannot deny himself, 2 Tim. 2.13.  
Quest. Whether can God do a thing against Nature?  
Answ. If against be meant contradictory to Nature, so as it repugneth the Essence, essential properties, and definition of things, than God cannot do such; as God cannot make a body should be infinite, a reasonable creature without reason; for the nature of things are subordinate to the nature of God, as second causes to the first, and things subordinate overthrow not their nature: if (against) be meant above the power of secondary causes, 
Josh. 10.12. Dan. 3.23, 24, 25. Joh. 2.9.  as of water to make wine, to make water out of stones: or if it be meant the hindrance of their natural actions, of things flowing from their particular properties, as to let the fire from burning, the sun from moving, such things God hath done, and can do daily.  

2 foreknowledge.  God's virtue in respect of understanding, is his foreknowledge; whatsoever is, or cometh to pass in time, be it good or evil, with all the effects and events of actions, God foreknew before all eternity, for all things are of God, and his ordering; and he being infinite, 
1 Pet. 1.2.  his understanding admitteth no distinction of time: 
Psal. 139.27.  he hath all objects always present: God's knowledge is certain, and infallible, so as it is not possible things should fall out otherwise, than he knew; 
Act. 2.23.  for he hath his knowledge from himself, not from the creatures. God's foreknowledge imposeth no necessity upon the events.  

3 Bounty.  God's virtues in respect of his will are bounty, and justice: Bounty is that, by which out of love, God procureth to every creature the good thereof, and it is common, and particular: common bounty is towards all creatures, even such as offend him, directing them to their natural good, and sustaining them therein, so long as justice suffereth, Luk. 6.36. God cannot hate his creatures, 
Ezek. 33.11.  as his works, for so they carry a similitude of God, the first cause: and none can hate himself, or his similitude, for a similitude is something of himself. God's bounty to his creatures presupposeth not any debt or duty, which implieth imperfection; and if God were bound to his creatures, he should depend on them, and be imperfect.  
God's bounty which is infinite, giveth creatures good things, of nature, of soul, and body, and of outward things.  
Such is God's bounty, as the creatures suffer no evil, unless God's justice require it, or a greater good confirm it; of this virtue God is called patient, and long suffering.  
Particular, or special bounty, is that whereby God loved some men (in Christ) fallen into sin, 
Eph. 2.4, 5.  and furthereth them to eternal salvation. God's special bounty, is the first beginning, both of salvation, and of the means thereto. This bounty is no inherent quality in us, but we are the object of it, it is a grace making us grateful, not finding us so. 
4 God's justice.   
God's Justice is a virtue by which he executeth his love to reasonable creatures, giving rewards to the obedient, and punishment to the obstinate, Gen 18.24.  
God's Justice is essential and unchangeable, as he cannot of his bounty forgive the creatures punishment, unless his justice be satisfied.  
God's virtue in respect of his understanding, 
5 Truth.  and will together, is truth, or veracity, whereby he so manifesteth himself to the reasonable creature, both by words, signs, and works, as indeed he is, Revel. 15.3.  
God hath in himself the pattern of all true things, so that whatsoever in the creature is true, is so because of the first truth in the mind of God.  
Truth in God is essential, and so unchangeable; 
Rom 3.4.  but truth in man is contingent, and so changeable.  
Seeing God's truth is essential, his testimony must needs be authentic. Hither of God's virtue, now follow their acts, that is, the exercise & the applications of these virtues, to the manifestation of his glory. 
God's Decree.   
God's actions are either the decreeing of things, or the execution of the decree.  
God's decree, purpose, or counsel, is his purpose of exercising operations about the creatures, and of decreeing them unto their end: God worketh all things after the counsel of his own will, Act. 4.28.  
Whatsoever God doth in time, that he did decree to do from all eternity even as he doth it. 
Act. 15, 18. Esay 46.10.   
The execution of the decree is an act, whereby God's counsel and purpose is showed forth, and applied to the creatures, by an effectual operation, Eph. 1.11. This is either first, or arising of the first.  

Creation.  God's first operation, or execution of the decree, is the creation of the world, Gen. 1.1. Creation is the first perfect making of all things pure, and good: so the original word importeth, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  Gen. 1.1.  
Creation is of two sorts, 

Immediate.  
Mediate.    
Immediate creation, is the making things of mere nothing, Heb. 11.3.  
Mediate creation, is the making of things of some former matter, but that matter so rude as that it is no better than nothing, so God created man of the dust of the earth, Gen. 2.7.  
Creation proceedeth from an infinite power, and therefore excludeth all necessary matters, 
Job 42.2, 3.  for though God made man of the dust of the earth, yet did he this not of necessity, 
Psal. 33. 6●  but could have made him also of nothing. If God needed any matter to work upon, his power were not infinite, but should depend on another thing, and not be absolute.  

6 days.  The creation of the world was distinguished by the space of six days, in respect of the effects, and whole world created; and for our better capacity. And for as much as God is above all time, and of infinite power, it is to be thought he created every thing particular in a moment, saying, Let there be light, and there was light, Gen. 1.3.  
In the first day were created the heavens, 
1 Day.  and the earth, and matter mixed together, and light, Gen. 1.1, 2. Angels, Job. 38.7. minerals, and precious stones.  

2 Day.  In the second day was the outspread firmament, or heaven, the division of waters above from the waters beneath, Gen. 1.6, 7, 8.  
The heavens are threefold, 1 The air, wherein are the clouds and the fowls fly, called thereupon the clouds of Heaven; Dan. 7.13. and, The fowls of Heaven, Psal. 88 2 The higher place, wherein are set, the sun, moon, and stars, Gen. 1.17. 3 The highest heavens, where God's glory is most manifest, and the Angels attend upon his Majesty, Mat. 6.9. hereupon Paul mentioneth the third heaven, 2 Cor. 11.2. This seemeth to be made the first day, and the Angels, the inhabitants therein, Gen. 1.1. Job 38.6, 7. The division of the waters was such, that some remained below with the earth, some as the watery vapours, were lift up above the heavens; that is, above the lower region of the air, wherein they congeal, and after dissolve into rain, snow, and dew.  
In the third day was a twofold work: first, 
3 Day.  gathering of the nether waters into one place or sea, that the dry land might appear. Secondly, the bringing forth of herbs, and trees, Gen. 1.9, 10, 11, 12, 13.  
In the fourth day was made the sun, moon, 
4 Day.  and stars, to give light on the earth, and to be for signs, and seasons, Gen. 1.14.  
In the fifth day was a twofold work; first, fishes: 
5 Day.  secondly, fowls, Gen. 1.22, 23.  
In the sixt day was a twofold work; first, 
6 Day.  beasts of all sorts: secondly men, Gen. 1.24, 25, 26.  
Man, as touching his body, was made of the dust of the earth, to admonish him to humiliation; his soul was imbreathed of God. The woman, as touching her body, was made of Adam's rib, to admonish man and wife of their conjunction, her soul being also imbreathed.  
Man, besides natural gifts, had also superiority, 
Man.  and carrieth God's Image, whereof more hereafter.  
This whole creation God hath so compact together, as that it is one world, environed about with the heavens; neither have we ground in God's Word, nor in reason to think, there are more Worlds than this one.  
The world is knit together by the several parts: 
World.  the heavens to the fire, the fire to the air, air to the Water, water to the earth, so that it is not possible to find any empty place.  
The figure of the world is round.  
The perfection of the world consisteth in the parts, and degrees; perfection of parts is such, as God sufficiently furnisheth the world with variety of creatures for his glory: perfection of degrees is such, as that all creatures have such force and virtue, as may serve to God's glory, conservation of the world, and use of man.  
The beauty of the world is the wonderful property, shape and colour, which appeareth in all things, the perpetual succession of things by generation, that plants, and living things dying, are yet continued.  
The causes of creating the world were; first, his love towards us: Secondly, the showing forth of his glory: Thirdly, the fulfilling of his decree.  
The end, that God may be known, and honoured of his creatures.  
The use, for men, generally all, specially the elect.  
The seventh day God made a Sabbath of rest, 
7 Day.  and of it are to be noted three things, 1 God's resting from creating: 2 His blessing it above other days: 3 His sanctifying it for the use of the Church.  
Chiefest creatures which God created, were Angels, and men, in whom he imprinted his own divine Image.  
Angels were created of God, Psal. 148.1, 5. Col. 1.16. Although it be uncertain what day they were created, yet it may be probably supposed on the first day.  
Angels are spirits finite and complete; 
Heb. 1.7.  they are finite, as all other creatures are, and so differ from God the infinite, and uncreated spirit; and they are complete and full, and so subsisting of themselves, and therein differ from the souls of men, which are incomplete, and essential parts of man.  
Angels are in nattre more excellent than men, 
Dan. 10.5, 6. Job 1.6.  and therefore the most excellent creatures; they are called the sons of God, therefore were created in holiness and truth, the Image of God.  
The bodies wherein Angels sometimes appeared, were not essentially united with them, as men's bodies be, but were assumed for a time, though it be uncertain whereof they were made.  
The end why they were created, was first, to praise, and celebrate God's glory, Psal. 148.2, 3. Job 38.6, 7. Secondly, to execute his commandments, Psal. 103.20. Thirdly, to observe and conserve the creatures, Psal. 91.11. Therefore Angels are mighty, Psal. 103.20. they are swift and nimble, 
Esay 6.6.  and so fly in their administration: they execute God's will with all readiness and cheerfulness.  
They are wise, & of great understanding, 2 Sam. 14.20. they are by nature mutable, & can change from good to evil, as they that sinned are an example, Jud. 6.  
Man the excellentest of all earthly creatures, was made both male and female in the image of God, Gen. 5.1, 2, 3.  
God's Image in man, 
God's Image in man.  was the understanding and mind of man, so as he had the full, right, clear and orderly knowledge of all things created of God, and of God himself, so far as concerned man's happiness: 
Gen. 2.  this is manifest by Adam's naming of all creatures, and by the restoring of God's Image in us by Christ, which is in all wisdom, and spiritual understanding, Col. 1.9.  
God's Image was in the will, the perfection whereof was such, as it had a right inclination, and appetite to that which was good, and a free execution of the appetite, or a free will, without impediment inward or outward, Eph. 4.24.  
God Image was in the affections, as the sensitive desires of nature, eating, drinking, generation, in love, hatred, that these are mere conformable to truth, reason, and holiness, Eph. 4.24.  
God's Image was in the body of man, in that it was perfectly framed, and disposed in the parts, not subject to death, or disease, his stature upright, his proportion most exact, 
Gen. 1.25.  his colour amiable, have nothing whereof to be ashamed; these admirable parts and members, also shadowing God's virtues, as the eye, God's all-seeing; the tongue, God's Word; the hand, his Almighty power.  

God's Image in the soul.  The soul carrieth an image of the unity of the Godhead, and trinity of persons, in that there is one soul with three faculties; of understanding, will, and memory: the whole man carrieth God's Image, in that he had the rule, and sovereignty over all the earth, Gen. 1.28. Psal. 8.  
The end of the Image of God in man, was the glory of the Creator, and the unseparable joy and delight of man, in his own similitude and union with God, Psal. 17.51. Gen. 2.25.— 19.20.  

Paradise.  The place where man was set (with this image of God upon him) was the Garden of Eden, or of pleasure, commonly called Paradise, Gen. 2.8. This Garden seemeth by the description thereof, and the rivers therein, to have been about Mesopotamia, or Babylon, Gen. 2.  
In this Garden, watered with a goodly river, God caused to grow every tree, pleasant to the eye, and good for meat, Gen. 2.9.  
The tree of knowledge of good and evil, was forbidden man to eat, upon the pain of assured death, by eating whereof man should know the difference between evil and Good, and how heavy a thing it was to disobey the commandments of God.  
The tree of life was a sacramental tree, confirming, and assuring man of God's grace, favour, and conservation in life for ever, Gen. 2.9. Rev. 2.7.  
In all likelihood, this Garden of Paradise, which is now nowhere to be found, was defaced by Noah's flood, until which time it was kept, and warded by Cherubins, that men may seek the paradise which is in the highest heavens, Gen. 3.24. 2 Cor. 12.4. Luk. 23.43.  
In the Paradise man was employed, first to serve God his Creator, & procure his own eternal bliss, 
Gen. 2.16, 17.  whereunto he was fitted with freedom of will for perfect obedience, according to the tenor of the covenant of works. Secondly, to dress, and till the garden.  
This covenant of works graven in man's heart, as may be gathered by Gen. 3.8. & 4.6. Rev. 2.14.16. was sealed with two sacramental trees; the first the tree of life, assuring life and glory if he obeyed: the second of knowledge, assuring death if he transgressed: hitherto of the creation of the world, now followeth the conservation, and government of the same.  
Unto the conservation of the world, 
world's conservation.  pertaineth first the knowledge of God, which is such as he exactly, and fully discerneth all things, what they are, of what sort, what they can do, and what shall become of them in the end, for from the beginning of the world he knoweth all his works.  
God's knowledge is not only in general, 
God's knowledge.  but of every particular, and of their several actions, words, and thoughts, Psal. 139.2, 3, 4. It reacheth to smallest and vilest creatures, Mat. 10.30.  

God's will.  As God knoweth, so he willeth, and appointeth all things concerning the creatures, Jer. 25.5, 6, 7.  
God's Will and appointment extendeth also to beasts, and the vilest creatures, Mat. 10.29.  
God manifesteth not all his will concerning his creatures and his dealing with them, Mat. 24.36. so then God's revealed will, and his secret will are not opposite, but only members and degrees of will. God's will is 1 Absolute. 2 conditional.  
Absolute, are things absolutely promised, or spoken without condition, on our part: conditional, when God willeth any thing of us, 
1 Tim. 2.4.  but with condition; as he willeth that all men should be saved, namely if they will believe in Christ, Mat. 28.20.  
As God hath a determining will, concerning his creatures, so he hath an appointing will unto them, Heb. 10.5, 6, 7.  
Whatsoever God willeth absolutely, and of itself, is good, Jam. 1.13. Psal. 119.12.  
God willeth sins, 
Gen. 45.5. & 50.20.  not simply, but by accident, as he knoweth and meaneth to bring good out of them. 
Rom. 1.19, 20. 2 Tim. 3.16, 17   
God's appointing will is wholly manifested in the law of nature, and in the written law.  
God's appointing will pertains to all men, God would have all to believe, as belief is a point of obedience, and honour to him; but as belief is a grace, and a gift of God, he willeth not all men to believe, but his elect.  
God doth not only know all things, 
God's providence.  and prescribe his will, but also his providence, and determinate counsel, reacheth unto all his creatures, Jer. 10.23. Lam. 3.37. God's providence extendeth even to the very least things, Mat. 20.29. Prov. 16.9.  
God's providence consisteth in conserving and governing his creatures; which creatures are of four sorts: 1 some that have being, as heaven and earth: 2 some that have being and life, as plants, and herbs: 3 some that have being, life, and sense as beasts, birds, and fishes: 4 some that having being, life, sense, and reason, as men.  
God conserveth in his creatures, their existence, or being, and their virtues.  
God's conservation of their existence, is the continuing of the substance of the creatures; 
Act. 17.28.  In him we live, move, and have our being: moving being not only local, bull the moving of the heart, spirit, reason, will, &c.  
God's government is the ordering, and ruling, and disposing of his creatures, to his own pleasure and glory, Psal. 104. Esay 45.7. Job 12.10.  
God's government in special is towards Angels and Men, for in them first he determineth and ordereth their actions: secondly, he giveth them laws: thirdly, he executeth justice.  
God determineth, and ordereth the actions, and inclinations of men, moving them, and directing them to their end.  
Man's actions and inclinations he moveth and ruleth effectually.  
God ordereth them to the good of this life, and of the life to come, which is the chiefest good.  
God ordereth sin two ways; first, by limitation, and binding it, that it shall go no further than he please. Secondly, by turning it against the nature, and will of the sinner into good.  
God's providence is double, mediate, and immediate; mediate is when he conserveth, and governeth one creature by another, as by instruments: immediate is when he useth no means, or worketh against means.  
God useth not means of necessity, but of pleasure; these means are not to be excluded from God's providence, but included: God can use evil instruments for good, against their power and will. The chief means to govern the world are Angels.  
The end of all is God's glory, Deus vult gloriam suam necessitate naturae suae, non libere. The foundation of true glory is virtue, or goodness.  
God's glory is spoken of two ways: 

1 As an essential property of his.  
2 As the glorifying of himself, so God's glory consisteth in the knowledge of himself.    
God when he had created the world, saw all that he had made, and lo it was very good: but after, God looked upon the earth, 
Gen. 1.31.  and lo it was corrupt, for all flesh had corrupted his way upon the earth. 
Gen. 6.12.  It is then now to be minded, how corruption, and evil came into the world. 
Corruption, or sin.   
The corruption of the world is set forth by divers names, in respect of truth, it is called lying, or falsehood: in respect of good, it is called evil: in respect of righteousness, it is called iniquity or unrighteousness: in respect of God's law, it is called unlaw sunesse, or transgression of the law: 
Vide  generally it is called sin, 
Rom. 5.12, 13, 14, 17, 18, 19 Josh. 22.22, etc  that is, aberration or missing of the scope or mark: in respect of duty, it is called disobedience, rebellion, defection, or apostasy, disloyalty, perfidiousness: in respect of our first estate, it is called a fault or ruin.  
Evil hath no efficient cause, 
The causes of evil, is the changeableness of the creatures will.  but a deficient; evil hath neither nature nor substance, for all such are of God, but so is not evil; all such are good, but so is not sin.  
Evil is an accident cleaving unto nature's substance, actions, Rom. 7.21. The creatures were made of nothing, and being of themselves not able to sustain themselves, have an inclination to come to nothing, if God do not uphold them: so evil is caused of nothing.  
Evil began in Heaven amongst the Angels, 
2 Pet. 2.4.  and so spread into other reasonable creatures, as men; is called sin, their fall, 
Rom. 5.161  and is the privation of God's Image in them.  
God himself cannot do evil, 
Jam. 1.13.  or be tempted thereto, and he only hath this privilege, men and Angels want it.  
The Angels therefore being subject to temptation, 
evil Angels.  were tempted of their own motions, and willingly gave place to their evil thoughts, 
Job 5.44.  and being not sustained of God did fall, Jud. 5, 6.  
Though we know not how many, yet there were many that fell from their heavenly estate; 
Mark. 5.9. Luk. 8.30. Eph. 6.12.  of those many that fell, one seemeth to be the chief, and others drawn by, or accompanying him, called therefore his Angels, Mat. 25.4.  
Being fall'n, they could not of themselves rise again, neither did God minister any grace or help unto them, therefore they added sin unto sin, and so do continue sinning still extremely until the appointed time of their damnation. 
Esay 18.10.— 1 King. 22.23. Zach. 13.2.—   
The Angels that are fall'n have divers names to denote their evil condition, sometime they are called evil Spirits, lying Spirits, unclean Spirits, devil, that is, a calumniator, Mat. 25.41. Satan, that is, adversary, or fiend, Job 1.6. demons, of their knowledge, Mat. 9.34. wasters, or destroyers, Deut. 32.17. rugged satyrs, of their horrible hew, Lev. 17.7. dragon, and serpent, of their craft and venomous nature, Rev. 12.9. the Tempter, Mat. 4.3. the malicious one, 1 Joh. 3. the enemy, Mat. 13.28. Roaring lion, 2 Pet. 5.8. the Strong-armed one, Mat. 12.29. Prince of the World, Job. 12.31. that ruleth in the air, Eph. 6.12. & 2.2. Belial, the unruly, or without yoke.  
man's first sin is fitly called disobedience, or fall, for the Law was significatively given to testify man to be subject to God's Law, and his obedience. And whereas before man walked with a steady foot in God's ordinance, by this fact he stumbled, and fell from the seat of integrity. The efficient immediate cause was man himself, of his own free will, without any necessity, inward or outward, transgressing the Law. The efficient cause remote, and mediate, was the devil tempting man to sin. The instrumental cause was the serpent, whose tongue the devil abused to frame arguments to beguile with. The arguments, or causes to move inwardly were first directly persuading for good, that they should be as Gods. Secondly, persuading from fear of punishment. Add to these the two qualities in the tree: first, that it was good to eat: secondly, to be desired in the eye; these two might persuade Adam to eat, if he could do it carefully, but the other two of Satan was directly to persuade to sin, as it is sin.  
The Angels that fell to be Devils, and malicious, sought leave of God to tempt mankind, and obtained it, Gen. 3.1. with Job 1.6, 11, 12. and 2.3, 5, 6.  
The devil used the Serpent, the subtlest beast of the field, for his instrument, for it could more easily creep into the garden secretly, and carrieth with it a show of smooth simplicity: he first assault the woman, and beguiled her, then by the woman the man, Gen. 3. 1 Tim. 2.13. The woman was stirred to sin by outward means, and by inward motions. The outward means was partly the alluring words of the serpent, partly the forbidden fruits beauty. The serpent's words, after he had made a subtle entrance of communication with the woman, contain 4. horrible evils, 1 Fraud, & imposture, Ye shall not surely die, Gen 3.4. 2 Against God's Word, and truth, in saying they should not die, if they did eat, but be like Gods, Gen. 3.4, 5. 3 Calumniation of God, as if for envy of man's good, he had forbidden the eating of the fruit. 4 Wresting of God's Word, and of the name of the tree of knowledge, as if it were so called, because it had virtue in it, to give men such knowledge of good and evil, as God himself hath, who is to continue in good, and avoid evil for ever. Thus the serpent sought to alienate the mind and will of Adam from God, and from his Word.  
The inward means to draw unto sin, 
Gen. 3.6.  was the fairness of the forbidden fruit, which the woman saw to be graceful to the eyes.  
The inward motions of the woman to sin were generally three: first, the lust of the flesh, for the woman saw that the tree was good for meat. Secondly, the lust of the eyes, for she saw it was pleasant to the eyes. Thirdly, the pride of life, for she saw it was a tree to be desired to get knowledge; and of these three the Apostle speaketh: 
1 Joh. 2.16.  more particularly her inward motions may be minded by their degrees; first, an impression of the serpent's suggestions: Secondly, a darting of her thoughts concerning God, and the image of God within her: thirdly, forgetfulness of God's works, and words: Fourthly, 
Gen. 3.22.  a doubtfulness of the truth of God: Fifthly, an affection of a better state, & more dignity. Sixthly, a belief of the devil's imposture. Seventhly, an inclination of the will and affections to the forbidden fruit.  
The causes by accident were both man's affections, to be like God, which affections God had given him to be used orderly, for God's actions made in man tended to the glorious Image. Secondly, also natural affection to the savoury tree for conserving and refreshing natural life, the efficacy of all these causes man could and should have resisted, rejecting the outward, subjecting, and ordering the inward: had he so done, he had been conserved. The matter of this sin, is the eating of the forbidden fruit, the unlawfulness of the act, being forbidden by God's Law. The end, or final cause of evil is done: but the end of the act (as it had a show of good) was that man might be as God, knowing good and evil.  
When these lusts had conceived they brought forth sin, for the woman took of the forbidden fruit, and did eat.  
the woman having sinned, sought to propagate her sin, and was the devil's instrument to tempt her husband, and he also did eat: there is no mention of the woman's persuasion to the man; nor how sin seized upon him; but the same degrees may be minded in him also, as were in her; this one more especially, his immoderate love and affection to his wife, that made him yield so suddenly to her temptation.  
Adam's sin yielding, and falling as it is set down, Gen. 3.6. noteth the marvellous force and swiftness that is in the first motions of sin, whose work even in a moment, and suddenly, doth deprive of life and grace, even as a man's natural life is taken away in a moment of an hour, which is many months ere it came to the perfection of birth.  
It added much to the greatness of Adam's sin, that the fruit which he eat was of the sacramental tree, and so he violate the divine mystery through ambition to be like God himself.  
It much increased their sin also, that they had God's Image, and perfection of grace, not for them alone, 
Rom. 5.12.  but for all their posterity, if they had continued in God's fear; who lost the same not in themselves only, but deprived all their seed of these blessings: thus our first parents fall was not only sin, but the cause of sin. Thus much of the first sin, and entrance of it, now followeth a secondary sin, which is propagation and fruit of the first, and this is of two sorts; first, native corruption; secondly, actual transgression. 
The first sin was not proper to the first parents, but common to all, who sinned in his loins. Original sin.   
Native corruption, which we commonly call original, is that sin, which man draweth with him from his first origine, or beginning, Psal. 51.5.  
This native corruption is called flesh, Joh. 3.5. Gen. 6.3. Rom. 7.14. It is called also lust or concupiscence, 1 Pet. 1.4. Jam. 1.14.  
So than not the substance of our flesh, or nature of our flesh is sin, but the vicious quality adherent, or cleaving thereto.  
It is called also, the old man, 
Col. 3.9. Rom. 6.6.  Eph. 4.22. by this also it appeareth that the natural flesh, or substance is not sin, for that it is not put off, nor crucified.  
This native or original is worse than actual sin, 
Rom. 5.14.  because it is more largely spread, even unto infants also, which actual sin is not, because it is the fountain and cause of other sins, Rom. 7.20.23.  
This native sin is ours two ways; 1 by imputation; 2 by inhabitation.  
By imputation, because Adam being the root of mankind, as he had God's image for him and his posterity, so he lost it from himself and his posterity; so that which in Adam was personal, 
Rom. 5.12.  unto us is natural.  
By inhabitation, because there dwelleth in us an inclination, and disposition of all the faculties unto evil, Rom. 7.20, 23. For by sin we are not barely berest of God's image, as rest depriveth man of motion, but this privation, and bereaving, hath within it an inclination of the man to evil; as sickness doth both deprive a man of health, and ill affects the patient, for sin is soul sickness, Psal. 103.3. Rom. 7.23, 24.  
Original sin possesseth the whole man, body, and soul, 
Rom. 7.17.  and spirit, as the image of God was not in the body only, but in the whole man, so was this contrary privation, Rom. 7.24.  
Native corruption is propagated from parents to children, by reason of the beginning thereof, not properly by itself, that is to say, that cometh from the parents to the children, whereof this sin may arise, namely a disposition to such an evil tempter of the man, as was in original sin: There is an impression from the mother to the children, in her womb, of which impression, this sin buddeth; as tinder taketh fire, which is not fire itself; this impression children draw, as they do natural diseases, as stone, 
Psal. 51.5.  gout, not the actual griefs, but impressions, which are the beginnings of them: Though the soul be not in the seed, yet is there in it a dispositive virtue of the body, for the receiving of the soul, which when it is put into the body, 
soul of man.  it conformed in his manners thereunto; hence it is that one angry man begetteth another, one hearty man another: for though the feet, which is the subject of the gout, be not in the head, nor the soul, which is the subject of anger, be not in the seed, a formative virtue of the natural members, 
Gen. 5.3.  and a dispositive virtue unto the soul.  
The soul is at one instant both created and united unto the body, and deprived of the grace of the spirit, which Adam had for all, and lost for all; as actual sin is done by the persons sinning, so original sin is the sin of nature, done by the will of the beginning of human nature: for as one man hath many members, so one mankind hath many persons; and as one actual sin done by the hand, and not the reason of the guilt, from the will of the hand, but from the whole heart, from which, as from a fountain, the motions of sin are derived unto the members, so from the will of Adam, which was the beginning of mankind, the whole inordination of nature hath the reason of guilt: and as actual sin, which is the sin of the person, is drawn unto all the members by some personal act, so original is drawn unto all men, by natural act, which is generation: and as human nature is drawn by gnneration, so the defect of human nature is drawn also, 
Rom. 5. Psal. 51.  yet this rather of God's ordination, than of man's generation, 1 Cor. 15.22.  
Original sin remaineth in the baptised, and in the regenerate, and in their posterity, Rom. 7.22. and man begetteth children, not by the spirit, but by the flesh, and therefore he draweth not the spirit, but the flesh, Joh. 1.13. Ps. 51.7. yet hath not original sin so great degree and efficacy in the regenerate, as in the wicked.  
The parts of this native sin are four; first, 
Parts of native sin.  in respect of the mind, want of understanding, a ready inclination to doubt of God and his will. Secondly, in respect of the will, 
1 Cor. 3.5.  a ready inclination to take hold on, and to perform evil. Thirdly, 
Psal. 2.13.  in respect of the affections, a prone inclination to too much, or to too little, as inordinate anger, love, and the like. Fourthly, in respect of the appetite, 
Rom. 7.23.  a proneness to immoderateness, as meat, drink, venery, &c. 
actual sin.   
Actual sin is that which floweth from the original, and that which is so properly called, is the difference from God's laws, unrighteousness or disorder of the action from the Law and Will of God. The unrighteousness of actions must be discerned, from the actions, and motions themselves, as defects from effects: as a man goeth halting, his halting as it is a moving of the body, or natural is good, as it is a lame, imperfect, or wrong moving, it is evil & against nature.  
actual sins are all actions, inward and outward, contrary to God's law, in the will, thoughts, purposes, demises, desires, and in the outward members, all our actions aberring from God's law.  
sin leaving a spot, or stain in the soul, as the leopard's spo● in the skin, Jer. 13.23.  
sin distinguished by the causes, are either ignorance, as Paul's persecuting the Church, or of infirmity, as Peter through fear and trouble of mind, denied Christ, and 3. of malice, as Judas betrayed Christ. 4. of negligence, when a man is not wary of Satan's subtleties. Against ignorance is opposed the revelation of God's will to man: against infirmity, the strengthening of the spirit, to withstand the assaults of the flesh, the world, and the devil: against malice is the changing of the stony heart into flesh: against negligence is true and holy fear in the hearts of the Saints.  
Actions are twofold, 1 Inward: 2 Outward.  
Inward, of the mind, and appetite: actual sin of the mind, is an unrighteousness of man's thoughts, as doubtings of God, false opinions, evil imaginations, Jer. 10.24. Psal. 14.2, 3. Actual sin of the appetite, is the inordinateness of the motions of it, called concupiscence, Jam. 1.14. Concupiscence remaineth in the regenerate, Rom. 7.1. The first motions of concupiscence or lust, are sin, though there be not a full assent of the will.  
Outward sins, are the unlawfulness of, and unorderliness in outward actions, as in false worshipping of God, swearing, killing, stealing, lying, whoring, and the like.  
Sin is pardonable, or unpardonable; sin unpardonable is the sin against the Holy Ghost: other sins are pardonable, not of their own nature, properly, but of God's mercy, against whom they are done.  
The sin against the Holy Ghost, is the denying of the faith, and truth, which was once acknowledged, and this done of mere presumption, and contemned unto the end, without repentance, Mat. 12.24. Heb. 6. 1 Joh. 5.  
This sin is only in the reprobates.  
Again, sin either reigneth, or reigneth not: reigning sin is that, which is against manifest conscience, that the sinner doth please himself with it, or at least doth not repent for it; 
1 Joh. 3.  Ro. 6.12. He that committeth sin is of the devil; that is, with will, and delight falleth into it, and continueth in it; Not reigning sin, is for which the sinner is sorry, and repenteth.  
Actual sin, imperfectly so called, is sin of omission, not doing, in respect of our duty to God, men, ourselves, Mat. 25. I was an hungry, &c.  
Sin against negative commandments, as not to preserve life, chastity, good name, when a man can; or against an affirmative precept, as when one curseth his parents, are sins of omission.  
The punishment of sin comes now to be handled: 
sins punishment.  touching the Angels that sinned, whom God spared not, but cast them down into hell, and delivered into chains of darkness, to be kept unto damnation, 
The devils.  2 Pet. 2.4. Jud. 6. for overthrowing of mankind: God's wrath was heavy against Satan, and his kingdom was threatened to be destroyed, and his head crushed, Gen. 3.  
Touching the serpent, Satan's instrument, 
The serpent.  there was a curse above all other beasts, creeping on his belly, eating of dust, and enmity between mankind and him.  
Touching the punishment of Adam, and his wife, 
Adam and his wife.  1 there was a perceiving with shame, of their nakedness: 2 Sorrow and pain in diseases, and in labour. 3 grief of mind, and prick of conscience, Gen. 3. Adam's punishment in special, labour and sweat. The woman's punishment in special, sorrow of childbearing.  
Their outward punishment, casting out of Paradise.  

All mankind.  The punishment laid on all mankind, was in respect of the mind, and of the body.  
Punishments in respect of the mind are these: 1 Ignorance, whereby we cannot know the truth, nay not often with much labour. 2 Obscurity, and confusion in the understanding. 3 hardness to conceive and retain things in the memory.  
Punishments in respect of the body are, 1 Common weakness, and frailties of all men. 2 special disposition to sickness, and diseases. 3 pain and labour, especially in women, pain of childbearing. 4 Deformity, and want of beauty, and comeliness, thorough evil proportion of the members, or evil colour. 5 Famine, withholding or taking away the fruits of our lands, chattels, &c. 6 Want, or loss of children. 7 Contentions, emulations, reproaches, infamies, wars among men. 8 Many things against health, good name, goods, and livelihood; yea there is the punishment of deaths temporal, the separation of soul and body, and deaths eternal, separation of soul and body from God, from all felicity and glory, called the second death.  

Second death.  The second death is to be minded, first for the parts and degrees of it: secondly, for the circumstance of time and place.  
The parts and degrees are these: 1 the damned have no communion with God, nor participation of grace, 2 Thes. 1.9. 2 They are united unto Satan, 
Mat. 25.41.  and are partakers of his punishments. 3 They are ashamed and confounded, because their sins are manifested, Rev. 20.12. 4 They are ashamed, and fret, and envy the felicity of the Saints in Heaven; Psalm. 112.10. 5 They are horribly pained and tormented with feeling God's wrath, and the worm of conscience. 
Mark. 9.49.   
The circumstances of time and place, are these; first, of place, which is hell, the bottomless deep, the utter darkness, Gen. 16. Luk. 13.21. 2 Pet. 2. Secondly, of time, and that will ever break the heart of the damned, (which is eternity) that he is past hope of ever going out, or having end of his pains, Mat. 25.46. All sin of its own nature requireth punishment, Rom. 6.23.  
Punishment is evil in respect of the sufferer, good in respect of God that afflicteth it justly for sin.  
As sin hath taken away the agreement with the nature of God, so punishment hath taken away the communion with the felicity of God. 
Tit. 2.11.   
Man's misery is remediable through the mercy of God; though God spared not the Angels that sinned, yet the grace of God that bringeth salvation to all men hath appeared.  
The remedy of our misery, consisteth of two things. 
man's remedy for his misery.  1 A deliverance from sin. Secondly, our reformation to the Image of God, Psal. 32.1. 2 Cor. 3.18.  
Our deliverance from sin containeth four things. 
1 Pet. 1.2.  

1 Election to life eternal, by God the Father.  
2 Redemption by God the son. Psal. 130.8.  
3 Justification, Rom. 5.1.  
4 Sanctification, and reformation into the Image of God, by the Holy Ghost.    
In our first estate we had two things, God's favour, and Image. In our fall and misery we have two things, Satan's Image, and God's displeasure. In our restauration are had two things, reconciliation to God's favour, and restoring of his Image.  
God from all eternity did predestinate, 
Predestination.  appoint and elect some Angels, and some men, to be for ever heirs of the riches of his grace, and glory, 1 Tim. 5.2. 1 Pet. 2.8.  
God keepeth the Angels that they cannot fall, conserving and increasing their happiness, Joh. 13. Jer. 22.40. Mat. 24.24.  
Election is of God the Father, 
Election:  Eph. 1.2, 3. and only some few men are elected unto life, and they out of all sorts, Jews and Gentiles, Matt. 20.16. Rom. 9.24. Rev. 7.9.  
Election hath two acts and degrees concerning the end, which is eternal glory, the first of God, then of the creature. Secondly, the means to the end, Rom. 9.11.  
The first act touching the end, is God's purpose, to take some men, which were to be created to eternal grace and glory, leaving other some.  
The second act is his purpose, whereby he ordaineth these men, being to fall in Adam, unto eternal glory through Christ, Joh. 3.16. & 6.47. The signs, testimonies, and benefits of our election in Christ, are an effectual calling, 
Rom. 8.30. & 9.23, 24.  the gifts of lively faith, Act. 13.4, 5. 2 Thess. 2.13, 14.  
Justification, Rom. 8.30. and glorification, begun in this life by holiness, being predestinated thereunto, Eph. 1.4.  
That unto which God hath elected us, 
Rom. 8.29. Act. 13.48.  is first, Adoption of sons. Secondly, Sanctification. Thirdly, eternal life. The first, and only moving cause of Election, is the good-pleasure, and love of God, Eph. 1.5. Rom. 9.18. Eph. 1.11. Christ being the groundwork hereof.  
This is further confirmed thus, God is the beginning of his actions, Rom. 11.35. The first beginning dependeth upon no other outward beginning; but God should depend upon an other outward beginning, if he could not elect whom he would, without having respect of their faith: faith is the effect of election, Act. 13.48. therefore it cannot be the cause, or before election. The means whereby we are predestinated, is Jesus Christ, Eph. 1.5. Christ is not the first moving cause, but the mean, 
Heb. 2.10, 11, 12.  for he is only God's son, and we being predestinated to the adoption of sons, have the sonship by communion with Christ.  
God's election is firm, and immutable, Esay 46.10. 2 Tim. 2.19.  
The means whereby we come to be assured that we are elected, are these: First, the gospel teaching, that all truly believing shall be saved, Tit. 1.2. and we knowing we believe, assure ourselves by the effects of election found in ourselves, as effectual calling, faith, justification, sanctification, and good works. Secondly, by the testimony of God's Spirit in us, 
2 Pet. 1.2, 3.  Rom. 8.9.16, 17. 1 Cor. 2.10, 11, 12. 2 Cor. 1.21.23. We judge ourselves elect by the judgement of faith, which is infallible, 1 Thes. 1.4. 
Adoption.   
Adoption is the first and proper thing whereunto we are predestinated, and there is no exceeding benefit, whereof it should not be the effect: as in the Trinity the Father is first, than the son, and the Holy Ghost. In the order of working our salvation: the first is the Father predestinateing, the second is the Son redeeming, the third is the Holy Ghost sanctifying. That the Father is first in working, see Joh. 5.19.30. & 16.13, 14. Adoption being then the work of the Father, it is before Redemption, and so before Justification, and Sanctification. The first work of Grace in bringing us to Christ, is given by the Father, Joh. 6.65, & 44, 37, 39  
Opposite to Election is Reprobation, 
Reprobation.  which is God's decree, to leave some in their sin and misery, and for sin to damn them; or reprobation is God's decree, to pass by some and not elect them, and to permit those to fall into sin, and to punish them eternally for sin.  
Herein are two acts, 1 Negative: 2 Positive.  
Negative, to refuse, or not elect: positive, to punish for sin: for that from which they are reprobate, is from grace and glory, and that whereto they are appointed, is damnation: the cause of not electing, God's just pleasure and will, Mat. 11. Rom. 9 without respect of good or evil in the creature; the cause of the second act, (damnation) is man's sin.  
God is he that reprobateth some sinners, Rom. 9.18. 1 Thes. 5.9. This is also from eternity, Jud. 4. and many are passed by and reprobated, Mat. 20.16. The things whereof men are reprobate, are true faith, 2 Tim. 3.6. true sanctification, Tit. 1.16. eternal life, Act. 13.38. compared with 1 Thes. 5.9. & Jud. 4. The cause of punishing the wicked is their sin, for justice must needs respect the innocency, or guilt of the creature. The end of reprobation is properly God's glory, Prov. 16.14.  
The perdition of the Reprobate is also the end, 
Esay 46.10.  but by accident: unchangeable also is the decree of God. Thus much of Election and reprobation.  
We are redeemed by Jesus Christ, 
Of Redemption.  Gen. 3.15. Gen. 22.18. Gal. 3.16. & 3.13. Rom. 16.20.  
In Christ two things are to be considered, 
By Christ.  1 his person, 2 his office.  
In his person are to be considered two natures, divine, and human, Rom. 9.5. with 1 Tim. 2.5. and Mat. 1.13.  

His natures.  Christ's divine nature, is the same essence with the Father, and the Holy Ghost, from eternity, Rom. 9.5. 1 Joh. 5.20. Heb. 1.10. from Psal. 102.25.  
Our Redeemer was to be God, because the greatness of the evil, wherewith men were possessed, could not be taken away but by God himself: for God's wrath being infinite, could not by any creature which is finite, be overcome: He also that must be our Mediator, must know us, and all our estate, wants, thoughts, desires, which no creature can do.  
Christ's human nature is of the same essence, and substance with the sons of Adam, 1 Tim. 2.5. Heb. 2.14. It could not stand with God's justice to punish Christ for our sins, if he had not our nature; neither could it have been satisfactory for us, if it had not been done by a man.  
The union of these two natures, the Godhead, 
Their union.  and the manhood to make one person, and mediator Jesus Christ, is the great mystery of godliness, God manifested in the flesh, 1 Tim. 3.16.  
The manner of union of these two natures, is extraordinary, and therefore hath a peculiar name of Person, or hypostatical union, and it was by the Godhead, assuming the manhood, as is shown, He. 2.16.  
This human nature was to be particularly, of the seed of Abraham, Gen. 22.18. of David, Ps. 132, 11. Act. 2.30. of the virgin Mary, Esay 7. Mat. 1.23. to fulful the promises, and to have right to the kingdom of Israel, and to be free from original sin, which is in ordinary generation, the nature, seed, or blood of the woman was sanctified and formed by the Spirit of God, and thereof Christ's flesh created: Christ had the same time, degrees, and progress, 
Luk. 1.35.  for his formation, as other children have, Luk. 1.26, 36, 39, 56. and 2.4, 5, 6. when the forming of human nature was absolute, so as there was the matter, and form of a man, than was the Godhead of Christ united thereto, by a mystical and incomprehensible union, Luk. 1. Col. 2.9.  
The union is most near, and indissoluble, that Christ from thenceforth for ever continueth God and man in the unity of one person.  
The union of natures is not a confounding of them, or of their properties, for the Godhead remaineth infinite, invisible, incomprehensible, the body finite, visible, local, Act. 3.21. 1 Cor. 15.26, 27, 28.  

Luk. 24.36.  By this union ariseth the dignity of Christ's person above men and Angels, that he is next to God, or the Godhead itself, such is the grace of eminency by the joining of these two natures, Act. 20.28.  

Phil. 2.9.  By this union Christ's human nature purchaseth habitual grace, as knowledge, wisdom, holiness, such as a creature cannot have, Mark. 13.32. This gradation showeth, Christ as man to have greater knowledge, than men or Angels.  
From this union is given unto Christ, the highest power of office, as to be head of the Church. In respect of this union, 
Mat. 20.18.  the whole person of Christ is worshipped, though the direct object of worship is the Godhead only, Heb. 1.6. Mat. 4.10.  
From this union ariseth a communion both of the names, and titles, and operations, so as these two natures conjoined, and distinguished, are called one Christ, 
Rom. 1.4.  Lord, Head, Mediator, King, Priest, Justice, wisdom. In every work the operations of the Godhead, are Christ's operations, as equal with the Father, which giveth an infinite worth, and most perfect force together with the operation of the manhood, unto the work of mediation, Act. 20.28. Heb. 9.14.  
From this union also ariseth, figurative and unproper speeches, as when things common to the whole person, are attributed to one of the natures: There is one mediator between God and man, the man Jesus Christ; 
● Tim. 2.5.  whereas Christ is Mediator as God and man; As also when things proper to one nature, is given to another, as in Act. 20.28. The Church of God which he hath purchased with his blood, yet blood is proper to man, and not God, Luk. 24.39. Hitherto of Christ's person, now of his office, under which name the proper accidents and effects of Christ's person be contained.  
In general, 
Of Christ's office.  it is to be Mediator between God and man, 1 Tim. 2.5. Without a Mediator man could not be reconciled unto God, nor saved from his wrath, because it was the good pleasure of God, 
Mediator.  by him to reconcile all things to himself, and to set at peace through the blood of his cross, both the things in earth, and the things in heaven, Col. 1.19, 20.  
And because the Majesty of God was offended by sin, and could not pass it over without punishment, Rom. 3.5, 6.  
Christ's Mediatorship containeth all the office, and functions, and operations which he performed for man's Redemption.  
By prophecy; first, decerning the cause between the parties differing, as an arbitrator. Secondly, relation of covenants and conditions, on both parties, as a messenger. By Priesthood; thirdly, the request or intercession for the offending party. Fourthly, payment or satisfaction to the party offended. Fifthly, effectual application of the satisfaction. By kingdom; sixthly, by defence, and conservation of the parties satisfied for, from all their enemies, and so sanctification, and restauration of God's Image.  
The office of Mediator requireth both divine and human nature in one person. God the Father ordained Christ to be the Mediator before the foundation of the world, 1 Pet. 1.20. Heb. 5.4, 5. God continually conserveth Christ in the office of Mediation, Esay 49.8. Christ's Mediatorship is eternal, and everlasting, Heb. 7.21. Psal. 45.6.  
In respect of this office our Mediator is called Christ Jesus, a Saviour that is anointed of God, 
Luk. 4.18.  for the Father continually and perfectly filleth his humanity with plenty of grace, sufficient every moment to perform the work, Psal. 48.8. This anointing comprehendeth collation of gifts unto the human nature, and ordination to office in respect of both natures; it is the person of Christ, God and man, that is Mediator, Heb. 9 and not one nature only, either Godhead or manhood.  
In the administration of this office, though Christ's whole person do things, yet must we distinguish of the work, or the action or effecting of the work; for every work of our Mediator is one, as his person is one, but distinct actions concur, one of the Godhead, another of the manhood, as the body and the soul concur in many works: as for example, Christ offering himself for a sacrifice to God, was a work, and a function of his office common to both natures, but to accomplish this work, there concurres a diverse operation, one of the Godhead, another of the manhood; for the manhood suffered the punishment for our sins, and the Godhead offered it up a most worthy satisfaction to the Father, Heb. 9.14. The blood of Christ (that was the manhood) which through the eternal Spirit (that was the Godhead offered himself. Hitherto of Christ's office in general, now to the several parts or branches: The parts or branches of Christ's office are three, 1 prophecy, 2 Priesthood, 3 kingdom.  
Christ's prophetical office, 
Christ's prophetical office.  is a function of his person, whereby he teacheth and informeth his Church, Joh. 1.18. Act. 3.22. Deut. 18.18. Act. 7.37. and of this office he is called the Word, Joh. 1.1. In this work of mediation is to be considered, 1 what he doth in respect of God: 2 in respect of us. In respect of God, Christ the Mediator goeth up into Heaven, Joh. 3.18. to receive the lively oracles of life; and speak things as the Father taught him, Joh. 8.28. In respect of men he came down from Heaven, Joh. 6.38. to teach the doctrine of the Father which sent him, Joh. 7.16. And to give unto his Disciples the word which the Father gave to him, Joh. 15.15. even all things that he heard of his Father.  
This prophetical office hath two parts: first, the function of teaching: Secondly, the efficacy of things taught.  
The function of teaching is, whereby Christ instructeth his Church in things needful to salvation, videlicet, by doctrine, exhortation, dehortation, conviction, consolation, reproof, 2 Tim. 3.15, 16.  
This work Christ fulfilled mediately, and immediately.  
Immediately in his own person, 
Christ's preaching.  when for three years and more, he preached publicly, and privately, with great power of the spirit, Mark. 1.14. Christ's doctrine was also confirmed by signs and miracles, which partly belong to his prophetical, partly to his Kingly office. The sum of Christ's Doctrine was the two Covenants or Testaments, the Law and gospel, Luk. 4.18. He preached the Law, 
Mat. 5, & 6, & 7. chap.  by showing the true meaning and fulfilling it, against the corrupt and false glosses of the Scribes and Pharisees. Again, Christ's preaching was more public, or more private; 
Joh. 8.20.  public, when he taught in the Synagogues, and Temple; private, when apart he opened the mysteries of the kingdom of God unto his Disciples. 
Mark. 4.35.  Christ also foretold by the Spirit things to come, as the destruction of Jerusalem, the coming of false Prophets, 
Mar. 24.  Antichrist, and the end of the world. Christ's preaching was of things present, and of things to come; of things present he taught, 
Joh. 3.  1 the doctrines of faith to be delivered, good works to be practised: of things to come, as before. Christ confirmed his doctrine by signs and miracles, by seals and Sacraments, which partly belonged to his prophetical office, partly to his kingdom, and Priesthood.  
Mediately Christ preached by his servants, which were Angels and men, Rev. 22.16. 1 Pet. 3.18, 19, 20. By Angels, as at the giving of the Law; by Gabriel to Daniel, Zacharias, and John. And by men before his coming, as Patriarchs, Prophets, Priests, 2 Pet. 3.18, 19, 20. 
Eph. 4.11.  After his coming in the flesh, by Apostles, Evangelists, Prophets, Pastors, and Teachers. When Christ sendeth any, he that receiveth them, receiveth him; and he that refuseth them, refuseth him.  
The means whereby he furnisheth his Ministers, 
2 Tim 3.16. Joh. 16.13, 14.  are two: 1 the word spoken and written: 2 the Spirit. Thus much of the function of teaching, the efficacy of the things taught, is a virtue whereby Christ worketh in all men by his Spirit, pricking their hearts, illuminating their understanding, changing their affections, working repentance, faith and comfort; these effects he worketh by his Spirit, which he sendeth into the hearts of his people, Job. 16.1.  

Christ's Priestly office.  Christ's Priestly office, is whereby he is ordained to satisfy for the sins of the elect, and redeem them to God, Heb. 9.11, 12.  
The works of his priesthood are four; first, obedience: secondly, satisfaction: thirdly, intercession: and fourthly, blessing.  
Touching obedience, 
Gal. 4.4. Rom. 8.3, 4. Joh. 17.19.  Christ having taken upon him our flesh, perfectly fulfilled the Law, that his obedience might be imputed unto us, Rom. 5.19.  
Touching satisfaction, Christ made satisfaction for sin to God's Justice, 
Esay 53.5, 6.  that the elect might be delivered from the guilt and punishment of sin; only the expiation and satisfaction that Christ made, is the proper and perfect price, that serveth for the sins of the world; neither have the works of sufferings of men or Angels any place herein, Heb. 9.12. The expiation of sin was made by Christ's suffering, 1 Pet. 3.18.  
Christ's sufferings are, 1 Privation of good, 
Christ's sufferings.  2 Infliction of evil.  
Privation of good, is the want of joy, glory, and happiness, which otherwise he should have had, 
Joh. 17.5. Phil. 2.7. 2 Cor. 8.9.  had he not willingly emptied himself for our sakes.  
Infliction of evil, was all the miseries which he suffered for our sakes: which we may consider in three ends; 1 the things he suffered in the whole course of his life: secondly, the special things he suffered before his death: thirdly, his death itself before his burial. His sufferings in the whole course of his life, was outward, and inward: his outward sufferings were hunger, Mat. 4.2. Joh. 4.7. poverty, Mat. 8.20. cold, weariness, injuries, reproaches, perils, flight into Egypt, and from the Jews, Mat. 2.14. & 11.19. Luk. 7.34. Joh. 15.20. 2 Cor. 8.9. Mar. 9.34. & 21, 22. Joh. 8.48, 59 & 11.57. His inward sufferings were, grief, and sorrow for the hardness of men's hearts, ignorance and temptation of the devil, Mat. 4.  
His special sufferings before his death were inward and outward: inward was his trouble, agony, deadly sorrow, wherein the Holy Ghost noteth the passions, fear, amazedness, agony, or conflict, grievous trouble, near unto fainting, Mat. 26.37. Mark. 14.33. that his soul was very sorrowful, even unto death, Joh. 12.28. Mat. 26.38.  
Three things are to be considered in sin, and sinners. First, the turning away from God and his Law. Secondly, the turning unto Satan, and the pleasures of sin. Thirdly, the continuance in that sinful estate. Accordingly in God's justice or punishment, which God must inflict on sinners, are 3. things to be considered: 1 The loss, and deprivation of God's presence, and joys that are in the same; 2 Thes. 1.9. Psal. 16.11. 2 The torments and sensible pains answerable to the pleasures of sin, Rev. 14.10.18.7. 3 The eternity of the torments, in such as never break off, nor cease from sin by repentance, and conversion unto God, Act. 25.18. Rom. 1.4. which is the state and case of all reprobates: and naturally this was the case of all men; but supernaturally, by the grace of Christ, in the elect, their continuance in sin is broken off by repentance, and conversion unto God, Act. 25.18. Ro. 6.1, 4. Where continuance of sin is not, there God's justice requireth not eternity of punishment, but only the extremity of it for a time. Christ therefore, suffering but for the elect, whom he converteth from their sins, was not to suffer eternal punishment; but temporary, such as for the extremity of it, and in respect of the dignity of his person, who was God and man, was equivalent to that which the elect should have suffered: be suffered not for the damned, for why then should themselves also suffer, seeing Christ's death is not in vain? but he suffered for them which otherwise should be damned, his blood was shed for remission of sins, and where sins are remitted, punishment is not inflicted.  
This intolerable sorrow in Christ's soul arose from the feeling of the burden of all the sins of the elect, and of God's wrath for them, all which as in one view were set before him, 2 Cor. 5.21 Esay 35.6. Psal. 40.12. & 38.3. Psal. 22.14, 15. here was Christ's conscience afflicting him for the sins of the elect now made his, the devils and all the powers of hell loading and charging him, Joh. 14.30. the heavy ire and wrath of God laid upon him, Psal. 38.3. The highest degree of Christ's inward afflictions, was on the cross, when he cried, My God, my God, why hast thou forsaken me, Mat. 27.46. The greatest sorrow, fear, trouble, and temptation that possibly could be in human nature, without being overcome, was in Christ; the Lord would break him, and make him subject to infirmities, Esay 53. Act. 8.22. 1 Pet. 2.24.  
The outward sufferings, was the ignominy, reproach, contempt of men, which he suffered, Psal. 22.6. Psal. 69.20. Heb. 12.13. Mat. 27.  
The effects of Christ's sorrows in him were these: 1 prayer, that if it were possible the cup might pass from him, Mat. 26.39. 2 More fervency in prayer, with strong crying and tears, Heb. 5.7. 3 A strong sweat in his agony, and prayer, like drops of blood falling to the ground, Luk. 22.44.  
In this agony the blood in the veins, was so troubled, the vital spirits so forcibly urged, that the blood came out of the veins, and skin, the like whereof is never seen nor heard of.  
In this his agony an angel appeared from heaven comforting him, Luk. 22.48. Thus Christ was made inferior to the Angels, Heb. 2.9.  
Other outward afflictions besides the forementioned, he had, which I thus particular.  
1 The betraying of him into the hands of the Sergeants, and officers, by Judas, as a thief, Mat. 26.  
2 His leading about the city, as a malefactor, to the high priest's house, to Pilate, to Herod, and back again to Pilate, Mat. 26.5. & 27.2. Luk. 23.2, 8, 9, 10, 11. where by the ecclesiastical Judge, he was condemned of blasphemy; and worthy to die, Mat. 26.65, 66. he was accused to the civil Judge, as an enemy to Cesar, but the Judge found him innocent, and so pronounced him; Mat. 27.78. Luk. 23.4. he was by Herod and his servants mocked, set at nought, clothed with a robe, and sent away with derision, Luk. 23.11. To appease the rage and tumult of the wicked Jews, contrary to justice, and the manifestation of his conscience, he was condemned of Pilate, Mat. 27.24, 25, 26. he was scourged, crowned with thorns, spit on, & buffeted by the Ministers and soldiers, a reed was put in his hand, they bowed the knee before him to deride him, they smote him on the head, that he might prophesy, Mat. 27.29, 30, 31. the Jews cried out, crucify him, crucify him; Thus they denied the holy One, & the just, and desired a murderer to be given them: then was Christ condemned to die, and being led out of the City to execution with two evil doers, he carried his cross himself, but being weary and faint, by reason of his agony and scourging, Simon of Cyren was compelled to help him, Joh. 19.17. Mar. 15.21. He was hanged upon a cross by nails that pierced him in his hands, and feet; his death was cursed in respect of God, 
Heb. 12.2.  Gal. 3.13. in respect of man, shameful; in respect of punishment, painful; in respect of the extension of the veins, and sinews, and the piercing of them in the hands and feet (where they all met, and were knit together) it was very horrible; he was hanged between two thieves, for more shame, and so was accounted amongst the wicked, being nailed on the cross; he endured thirst, reproaches, and scoffings of the wicked, they wagged their heads, and derided him of his faith and doctrine, Mat. 27.42, 43. here he wrestled with the devil, 
Mat. 47.46.  and all his Angels, the powers of darkness, Col. 2.15. Heb. 2.14. and by faith with his Father, who seemed to have forsaken him: at the horror, and indignity of this his passion, the sun was ashamed, and turned black, the earth quaked, the rocks rent, and the veil of the Temple cleft, Mat. 27 45, 51. and at the last he breathed out the ghost, commending his spirit into his Fathsrs hands, and so death seized on him, and separated his soul and body; being dead his side was pierced with a lance, out of which water and blood issued, but his legs were not broken. 
Joh. 19.33, 34.   
The end of Christ's sufferings were partly in respect of God, of himself, and of us: as that God the Father, for his wisdom, mercy and justice, might be glorified in the same, Joh. 13.31, 32. That Christ by suffering might enter into his glory, Luk. 20. that he might bring, and reconcile us unto God, 1 Pet. 3.18. that he might know to pity and succour us, Heb. 2.18. that he might lend us an example to suffer with him, that he might destroy the devil, that had the power of death, and death itself, Heb. 2. that he might ratify the two testaments, Heb. 9 that he might alish sin, Rom. 6. that we might be married to Christ, Rom. 7.  
Christ was to die by effusion of blood, for to be a perfect sacrifice, and to confirm the testament by his death, Heb. 9.16, 22.  
Christ was not a mere patient only in his death, but an agent also, offering himself to God willingly, Heb. 9.14. Joh. 10.17, 18. Christ himself was the Priest, Heb. 9.1. the sacrifice was himself, Heb. 9.14. the Altar was the eternal Spirit. 9.1.14. the fire was the afflictions he felt in himself, and the spirit.  
Christ's person being God and man, the sacrifice was of more worth, and esteem, than if all men and Angels had died, Act. 20.28. Therefore was his death, not only a punishment, but a satisfaction: Christ's body was laid in grave until the third day. Christ's kingdom is either essential by nature, 
Christ's kingdom.  which he hath common with the Father, and Holy Ghost, Prov. 8.22.30, or it is the second Persons by dispensation, as he is God manifested in the flesh, and mediator of the Church, Phil. 2.6, 1 Cor. 15.24. Of this latter do we treat of in this place.  
The works and parts of Christ's kingly office, are these; 1 Victory for himself and us. 2 Glory. 3 The taking of the kingdom. 4 The administration of the kingdom. 5 The resignation of the kingdom to his Father.  

Victory.  Victory, is whereby Christ overcometh the devil, and sin, and death, and subdued them under him and his, Heb. 2.14. 1 Cor. 15.54, 57  

Glory.  Glory, is the exaltation and glorification of Christ, and that of the whole person, but in divers respects, for his divine nature was exalted, not by increase of essence, or of glory, his human nature was exalted, both by increase and manifestation. Glory is the Kingly dignity, consisting of three things, 1 Putting off infirmities. 2 Glorification of the human nature. 3 Triumph over enemies.  
Putting off infirmities, was when Christ was delivered from all weakness of body and mind, which for our sakes he took upon him, as death, pain, hunger, thirst, sorrow, Rom. 6.9. 1 Cor. 15.42, 43.  
Glorification of the human nature, is its perfection, by assuming new habits, and powers, Joh. 7.39.  
Christ's body was glorified, in that it was made incorruptible, 1 Cor. 15.33. firm, strong, nimble, spiritual, splendent, 1 Cor. 15.43. Mat. 17.2, 3. His soul was glorified by the perfection of the understanding, such as in his base estate he knew not, even all things in all places and times, so far forth as a created mind is capable of, and by perfection of will, and all virtues that a created will is capable of.  
Triumph over enemies, was his resurrection, and manifestation after, Psal. 68.1. This arising again was the restoring of the human nature unto life, and the glorious, and powerful lifting of it out of the grave.  
As by Christ's sufferings and death he wrought satisfaction, and justice for his elect, so by his resurrerection (as the principal cause) he conferreth the effectual application of justice and satisfaction. 
Rom. 4.25.  The efficient cause of Christ's resurrection was God the Father, Act. 2.24. the son, Joh. 17.18. the Holy Ghost, Rom. 18.11. The end of his rising is the glory of God the Father, Rom. 6.4. of the son, Act. 3.15. to fulfil prophecies and figures, 1 Cor. 15.4. to confirm the legal covenants, Do this and live: to justify us by applying benefits, Rom. 4.25. 
Rom. 1.4. Act 23.32, 33.   
The benefits and fruits we have by his resurrection are these: 1 A full assurance and certainty of faith touching him. 2 Full satisfaction for us, as our surety, and our applied justification, Rom. 4.25. and 8.34. 4 The gift of the Holy Ghost, to quicken us from sin, Rom. 6.4. Eph. 2.5. 5 Assurance of our last resurrection, 1 Cor. 15.12, 20, 22. 1 Thess. 4.14. 6 Certainty of our perseverance in faith, Rom. 6.9. Gal. 2.20. 7 Confidence of our hope, and eternal life, Col. 1.18. Rom. 8.17. & 5.10. 1 Pet. 3.20, 21.  
The form and manner of Christ's resurrection, was, first his soul returned to the body: secondly, the time was the third day: thirdly, 
Gen. 1.31. Mat. 28.1, 2. Gen. 1.1, 2, 3.  the earth trembled for joy, as for horror at his death. As he died the sixth, wherein Adam was made and fell: so he rose the first day, wherein the world began to be created. he rose in the dawning, Mat. 28.1, 2. so he was the Sun, and light of the world. As the Angels served him at his birth, Luk. 2. so did they at his resurrection; 
Mat. 28 3, 5, ●  Christ was the first that should rise from the dead, Act. 26.23. 1 Cor. 15.  
Object. But some rose before him, raised by the Prophets.  
Answ. Their resurrection was actual, and imperfect, for they died again afterward, but Christ's was perfect, never dying more, nor subject to mortality, Act. 13.34.  
The manifestation of his resurrection, was his glorious appearing to his Disciples forty days, to confirm their faith, and teaching them things pertaining to the kingdom of God, Act. 2.3.  
Testimonies of his resurrection were, 1 Angels, Mat. 28.3, 4. Luk. 24. 2 The watchmen, Mat. 28.4, 11. 3 His Disciples, to whom he appeared oftentimes, as to Mary Magdalen at the grave, Mat. 28.9. To Simon Peter; 
Luk. 24.34. 1 Cor. 15.5.  to two Disciples, in the way to Emaus, Luk. 24.13. To the company of Disciples, Joh. 20.19. To Thomas, Joh. 20.26. To his Disciples at the sea of Tiberias, Joh. 22.1. To James, 1 Cor. 15.7. To his Disciples on the mount at Galilee, Mat. 28.16. To more than 500 brethren at once, 1 Cor. 15.6. To his Disciples on mount Olivet, when he ascended into Heaven. Another testimony was the bodies of the Saints which arose: 
Act. 1.4.12. Luk. 24.50.  and prophecies of the Scripture, Luk. 24.25, 26. Mat. 27 52, 53.  
Christ's taking of his kingdom, was: 1 By ascending into heaven. 2 By sitting at God's right hand, Dan. 7.13, 14. Christ in his natural body glorified, went up in a cloud through the air, 
Act. 1.9, 10.  or orbs into the imperial heavens: by his ascension he also made way for us, and is an assurance that we also shall come thither, 
Joh. 18.7. Eph. 4.8.  Heb. 10.19. Joh. 14.3. Also by his ascension, he furnisheth his Church with gifts of the Holy Ghost, Joh. 7.39.  
Christ's sitting at his father's right hand meaneth a dignity next unto the power of God, and is the highest degree of exaltation: whereby he fully occupieth his kingdom, gotten by his battle, by repressing his enemies, and conserving his Church, Psal. 101.1 Cor. 15.1. This sitting at God's right hand, in respect of Christ's Godhead, 
Joh. 17.5.  was the restauration of the glory which he had with the Father before the world was: in respect of the manhood, it is the glorification of him, with the glory he never had before, above all other creatures.  
Christ's kingdom may be considered absolutely, or specially.  
His absolute kingdom, is the rule which he hath over-all creatures, whether they obey or not, and it may be called the kingdom of power, 1 Pet. 3.22. 
Mat. 28.18.   
His special kingdom, is his rule over the Church, 
Psal. 2.6. Heb. 12.28. Esay 18.36. Luk. 17.21.  which may be called the kingdom of Grace. The nature of this kingdom is spiritual, not of this World; the limits of this kingdom are the ends of the earth, Psal. 2.  
Administration of Christ's kingdom is, 1 His giving laws: 2 By executing them.  
His giving of laws are, outward, or inward.  
Outward, propounded by the Word, and Ministry. 
Luk. 24.45. Eph. 4.14.   
Inward, by the Spirit, opening the conscience, and giving power to do them, Act. 1.3.  
Executing laws is, by rewarding good deeds, and punishing evil. Rewards are, 1 spiritual: 2 temporal.  
Spiritual, are, remission of sins, victories over temptations, justification, sanctification.  
Temporal, are the things of this life with the condition of the cross; in the next life joys of Heaven, Matt. 25.  
Punishments are, inward, and outward: Inward are griefs, fears, and torments of conscience; Outward, are pains, sicknesses, diseases, 
Apoc. 6.  and in the next life damnation. The course of administration in all ages, are the opening of the seals, sounding of the trumpets, shedding of the vials, discovery of Antichrist. The great and last work of his kingdom, is the last Judgement; the day as he knew not on earth, so neither we: the manner will be glorious with innumerable companies of Angels, and flaming fire. The resurrection of the just, and unjust, 
2 Thes. 1.7, 8.  the change of the living, the separating the good, and evil by the Angels, the pronouncing of the sentence of mercy to the elect, 
Mat. 25.  and of judgement to the wicked: in the end the delivering up of the kingdom to his Father, that God may be all in all, 1 Cor. 15.24. Hitherto of Christ's person and office, next followeth the object, the people upon whom Christ exerciseth his office, whom he teacheth as a Prophet, redeemeth as a Priest, and ruleth as a King.  

The Church.  This people are called his Church, or Congregation, Eph. 5.25, 26, 27.  
Object. But Christ is the propitiation for the sins of the whole world, for all men, 1 Cor. 5.15.  

1 Joh. 2.2.  Ans. By the World are meant the elect of all ages, & not the Jews only, or them that then lived, but the Gentiles also. So, all men, are meant, all the elect, 1 Pet. 1.2. & 2.5, 9, 24. Heb. 2.9. 1 Thes. 2.13. Mat. 24.24. compared with Jud. 4.  
Object. In Rom. 5.18. it is said, The offence of one man came on all men to condemnation, so the justifying of one is toward all men to justification of life.  
Answ. The Apostle maketh Adam a type of Christ, that as all that came of Adam have sin, & death by generation, so all that came of Christ shall have righteousness, and life through him. Adam communicateth his sin to none, but such as are borne of him: so Christ communicateth his justice to none, but such as are borne of him.  
Object. In 2 Pet. 2.1. mention is made of some bringing in damnable heresies, even denying the Lord that bought them; and Rom. 14.15. the Apostle saith, Destroy not him with thy meat, for whom Christ died: so 1 Cor. 8.11. therefore Christ died for them that perish.  
Answ. All professing faith in Christ, profess to be redeemed by him, and so are to be hoped for of us in charity, until the contrary appear; in this respect are they said to be bought, and not absolutely.  
Object. Adam was redeemed, Gen. 3. and in him all mankind, therefore in his loins all men are redeemed.  
Answ. As Adam's house was the visible Church, embracing the promises, so were they and theirs visibly redeemed in the judgement of men, till the contrary appeared by their sin, as it did in Cain and his, 
Mar. 22.24.  but as in the Church many are called, and few elected, so then in Adam's posterity it soon appeared, Gen. 4. and afterward in Noah's seed, Gen. 9.10. but justice and sin are not alike propagated by Adam, 
Psal. 51.  for all borne of him are partakers of sin by imputation, and have it inherent in them, but all borne of him are not partakers of his faith, and Christian sanctity, which is not propagated carnally, but by the Spirit of Christ, Joh. 1.  
The truth hereof is laid down thus:  
Christ saved his people from their sins, Mat. 1.21. Joh. 10.15. Heb. 9.15. & 10.14. he prayed for them and not for the world, Joh. 17.9. Now if Christ ready to die prayed not for the world, but for them which his Father had given him out of the world, than the world is not by him redeemed, that is, the reprobates of the world.  
Christ is the Mediator of the New Testament, which is, that God would put his Law in their minds, 
Heb. 9.25.  and be their God, Heb. 9.10. But such is not the state of many wicked, 2 Thes. 5.2. All men have not faith, 
Tit. 1.1.  but the Elect, and they believed that Word ordained to life, Act. 13.4.8. and others believe not, because they are none of Christ's sheep, Joh. 10.26.  
Christ saith, My sheep hear my voice, 
Joh. 10.27, 28.  and I know them, and they follow me: but all hear not Christ's voice, nor follow him; Ergo, he is not a propitiation for the sins of all men in general, but for the elect in all places and times, which the Apostle meaneth.  
The word Church, 
Church.  is used sometimes more largely, for such an Assembly as profess Christ the King, Priest; and Prophet; which comprehendeth in it hypocrites, and reprobates, as well as God's elect: in which respect Paul saith of the Church of Israel; All our fathers were under the cloud, all passed through the sea, were all baptised unto Moses, did all drink of the same spiritual rock, but with some of them God was not pleased, 1 Cor. 10.1, 2, 3.  
Hypocrites, or reprobates in the Church, are not properly of the Church, but by homonymy of speech, as in the 1 Joh. 2.19.  
Strictly, and properly, the Church is the company of them whom the Father hath chosen to life, given to the son to redeem, 
Eph. 5.25. Joh. 17.2.  sanctifying them by the Spirit, and uniting them together among themselves, by the bond of faith and love.  
The Church is considered generally, and particularly: generally, as it comprehendeth all God's family in heaven and earth, Eph. 3.15. and brotherhood of all Christians, 1 Pet. 5.9. commonly called the Catholic Church.  
Particularly, when companies of Christians are united, and compact together, in particular places, towns, or cities, as Rom. 1. 1 Cor. 1. Rev. 2. & 3. chap.  
Hitherto I have spoken of two means of our salvation, 
Justification.  and remedies of our miseries, namely of election and redemption. Now followeth the third, which is our Justification, being the absolution of sinful man from punishment, because of the satisfaction of Christ the Redeemer, apprehended by faith.  
This word Justification is used here for Absolution judicial, when God the Judge absolveth the fault of the man, that is accused before him, and pronounceth him just and innocent; and it is opposed to condemnation, as Rom. 8.33, 34. 
Rom. 5.18.  we may not with the Papists understand here Justification to be the infusion of justice.  
This judicial act is in this life exercised in a man's conscience, wherein God hath his tribunal, men's thoughts accusing or excusing, Rom. 2.15. After this life, it shall be exercised by the sentence of Christ, Rom. 2.16. As sin is a difference from God's Law, 
1 Joh. 3 4.  so justice is a congruence with the Law, both of our nature and actions: and as there is a legal justice inherent in men, by fulfilling the Law, and an Evangelical justice, 
Phil. 3.9.  by God imputed to him that believeth the Evangell, Rom. 4.5, 6. so is there also a legal justification, and an Evangelical: legal justification, is from works done, according to God's Law, we stand in the trial of the justice of God, Levit. 18.5. Gal. 3.12.  
Evangelical justification is when God's Law being violated, we are absolved from the sin and punishment by the grace of God, and mercy of his son apprehended by faith: And by him all that believe are justified, in all things in which they could not be justified by the Law of Moses, Act. 13.  
Before the fall legal justice had place, and shall have again in the life to come: 
Rom. 4.5. Gal. 3.10.10, 12.  but since the fall in this life the Evangelical justice is to be sought for. The reason hereof is, that justification by the Law must be upon the full, perfect, & continual keeping of the same, Gal. 3.10. which is unpossible by man's weakness, Rom. 8.3.  
The Law of God being violated by sin, his justice must be satisfied first, 
Psal. 14. Rom. 3.24. & 5 chap.  before any legal justice can be established in us, which being satisfied by Christ, and so we absolved from our sins past, the legal justice beginneth in us again in this life, but shall not be perfected till the next life.  
Justification is an act undivided, and all at once, and so it differeth from Sanctification which is done by degrees and parts.  
Justification of a sinner in this life is done essentially but once, 
1 Joh. 3.9.  though it be often repaired and renewed, as faith once given to the elect, is never quite taken away, for the seed of God remaineth in him; Justification and Faith are most nearly united.  
The causes of Justification are either 

Principal:  
Instrumental: 

Outward,  
Inward.      
The principal outward cause, is the merit, and satisfaction of Christ, Rom. 3.24, 25. which in respect of us is the meritorious cause, in respect of God it is the cause that is outwardly moving him to pronounce us just. 
Rom. 3.24.   
Both these are true, that we are justified for the satisfaction and merit of Christ, as the outward moving cause, and yet are justified freely of mere mercy, as the inward moving cause.  
Object. How can it be said that God freely forgiveth us our sins, out of his own grace, and mercy freely, seeing he hath required satisfaction to the full of Christ our head, and surety, and without such satisfaction forgiveth no sin?  
Answ. Though he forgive it not freely in respect of his son, 
Col. 2.13.  who was wounded for our iniquities, yet in respect of us that were the sinners, it is free.  
Object. But we merited it in Christ our head, and therefore are not freely forgiven.  
Answ. His merit was not ours by original possession, 
1 Cor. 2.9.  or cleaving in us (as sin is from Adam) but only by relation and application, and this mere grace, that we never thinking on any such thing, God found this way for our redemption, Rom. 5.8, 10. and that he applieth his son's redemption unto us, that were by no gift or merit disposed to such a thing, Eph. 1.6, 9 & 2.8.  
As Christ's satisfaction is most sufficient and full, so as it is sufficiently, and fully to justify us, without any merit of ours, or any other creatures, 
1 Joh. 1.7.  Rom. 3.25, 26. Our works being imperfect have no proportion to the justice of God, neither are they ours, but Gods, due unto him, and proceeding from him: now that which is not ours originally, or by possession, but is wholly owing unto another, by it we can merit nothing to ourselves.  
The principal inward cause of our justification is both, 1 an effectual calling, 2 the imputation of Christ's merits.  
The effectual calling is the more remote cause of our justification, when God by his Spirit effectually moveth the heart, the understanding, will, and affections, to the acknowledgement of our own miseries, to seek deliverance, and to believe the promise, or grace.  
This inward calling of the elect, differeth from outward calling, by the word, whereby God offereth his grace to all in general. to this inward calling a man is merely passive, in respect of the beginning, 
Eph. 2.1.  that is, he cannot any more prepare, or dispose himself by strength of nature unto this calling, or justification. Herein therefore the Papists err, who ascribe to man a preparation to justification, called the foundation of justification, as faith, that is, a certain general knowledge, and certainty of the truth of God's Word: Secondly, an acknowledgement of our sins. Thirdly, fear of hell: Fourthly, love of God: 
2 Cor. 3.5. Phil. 2.13.  Fifthly, repentance. Sixthly, hope of salvation; which sufficiently prepare a man (they say) to receive justification, but the Apostle saith the contrary, that our sufficiency is of God.  
The imputation of Christ's merit, & satisfaction, is the near and next cause of justification, 
Rom. 8.10.  and constituteth the essence and definition of it, which is, when God for union with Christ, 
2 Cor. 5.14.21. Rom. 4.5, 8.  doth so apply and make proper Christ's merit to us, as if we ourselves had died, and satisfied for our sins: As from Adam we draw, 1 guilt, 2 native evil: so from Christ we draw, 1 absolution from guilt, 2 reparation of God's Image, called Regeneration.  

Faith.  The instrumental cause of justification is Faith, which is taken sometime largely, sometime strictly: largely, faith is taken for an assent to those things written in the Word, called historical faith: strictly, 
Jam. 2.  faith is justifying, or miraculous; justifying faith, is a trustful assurance, which the Spirit of God stirreth up in the elect, 
Rom. 10.6, 10. Gal. 2.20.  firmly to apply the promises of God's grace. 
Rom. 10.20.  This faith presupposeth knowledge, Rom. 10.14. but formally it is assertion towards God's promise.  
Faith justifieth not, as it is a quality, passion, or action in us, but as it is a relation, and uniteth us to Christ, whose satisfaction is imputed for righteousness to us, Gal. 2.20.  
Faith applieth the promise to the particular person, 
Jam. 2.20.  and not the general only: Gal. 2.20. 1 Job. 4.16.  
Faith necessarily bringeth forth good works, yet it justifieth not in that respect, Rom. 4.5.  
The proper object of faith, is the evangelical promise of grace in Christ, Rom. 1.16.  
Faith hath degrees, increasing, and diminishing, yet the essence and force of justifying remaineth in the least degree, Rom. 12.3. Mark. 9.24.  
Faith once wrought in the elect, can never be utterly extinguished, for faith is of the elect only, 2 Thess. 3.2. as the elect cannot perish, 
Tit. 1.1.  neither can their faith, Rom. 8.38, 39  
The immediate effect of justification known, is Adoption, 
Gal. 3.16▪  by which the elect do now actually please God, as his children and coheirs with Christ.  
Another effect of justification, is peace of Conscience, when we perceive ourselves absolved from the guilt of sin, before God's judgement, and the judgement of our own conscience, Rom. 5.1.  
Peace of conscience, hath degrees sometimes more, 
Peace of conscience. Rom. 8.15.  sometimes less, Psal. 30.7. and 51.12, and 38.3. From peace of conscience ariseth confidence, that our prayers are heard: Also assurance that our good works please God; also patient suffering of the cross, ariseth from the feeling of justification, Rom. 5.3.  
Thus much of our deliverance from sin, and the misery thereof, also the punishment of sin, which was Christ's work in himself. 
Sanctification.   
Now followeth our Sanctification or, reformation into the image of God, which is Christ's work in us; it is the change of our nature into better, that is, into the similitude of the perfection of God, called also our Glorification, 2 Cor. 3.18.  
Justification, and Sanctification differ thus: Justification, is the imputing of another's justice; 
Rom. 8.30.  (to wit Christ's) Sanctification is the impression of justice; that it may be in us: in Justification there is the satisfaction of Christ; in Sanctification there is the obedience of a Christian: Justice is perfect and absolute, an undivided act at once; Sanctification is a work begun, not equal in all: Justification is first, 
Joh. 3.5.  Sanctification is after; Sanctification: is a separation from filthiness of sin, from common profane use, 
Rom. 6.29.  and a preparation, and application to holy use, by the Spirit of God, 2 Cor. 7.1. 
Absolution.   
Absolution from sin is not sufficient to salvation, unless there be also a restoring, or putting on of good, called Sanctificat●on, Heb. 12.14. As Election is the peculiar work of the Father, Eph. 1.3, 4. Redemption of the son, 1 Joh. 2.1, 2. so Sanctification is the proper work of the Holy Ghost, 
Rom. 15.16.  1 Cor. 6.11.  
Christ by his obedience, and death hath merited for us the gift of sanctification of the Spirit, 1 Cor. 1.30. This he hath merited with God, who for his son's sake giveth us the Spirit, Gal. 4.6.  
Our Sanctification hath two parts, 1 the putting off the old, 
Eph. 4.22.  which is corrupt, through the deceivable lust: 2 the putting on the new man, which is after God, 
Eph. 4.24.  created in righteousness, and true holiness.  
The putting off the old man, is the subduing, breaking, and abolishing of the sinful disposition, and inclination that is in our nature, 1 Pet. 4.5. and of it there be two parts, 1 Death: 2 burial of the old man.  
Death or mortification, is an actual effect of the application of Christ's death, by the holy Ghost (to our nature) whereby our corruption, 
Rom. 6.6.  or body of sin, receiveth a deadly wound, is feebled, and dyeth daily.  
Burial, is the going forward of death, and is an effect of the application of Christ's burial by the Spirit, whereby the old man, our body of sin, is more and more corrupted, and as it were rotted in the grave, Rom. 6.4.  
Putting on the new man, is when we take again Godf habits, and disposition to virtue, and it is called the rising or the quickening of the new man, which is an effect of the application by the Spirit of Christ's resurrection, whereby inherent holiness is begun, and by degrees continually increased, Rom. 6.4. Thus Christ's death, burial, and resurrection, is to us, 1 A gift of justification, 
1 Thes. 1.6.  Rom. 5.15.18. 2 A power to mortify, and quicken us, Eph. 1.19, 20. and 2.1, 5, 6. And an example or type to follow in ●●r course of life, 1 Pet. 2.21.  
The 〈…〉. 
Rom. 8.30.   
The justified ● understanding 〈◊〉 will. 3 The 〈…〉. 
1 Thes. 5.23.   
The 〈…〉 is 〈…〉 By teaching and 〈…〉 necessary knowledge. 
Zach. 12.10.  〈…〉 God's favour to the 〈…〉 4.17. Rom 5.5. 3 By confirming us in the 〈◊〉 of persevera●ce, and eternal life, 2 Cor. 1.22.  
The will is 〈…〉 by making 〈◊〉 and ready: Right, when the will is inclined and carried in a straight course to that which is good, rightly known. 〈◊〉 when there 〈…〉 and faculty to follow, and to the good, ●●rehended, and he 〈…〉.  
〈…〉, when our desires of meats, drinks and other things, that we lust after, are moderated, according to God's Law, and reason, Rom. 13. 1●. And, when our affections of joy, sorrow, love, hatred 〈…〉 to God's Law▪ 〈…〉, and too 〈◊〉, and keep the holy mea●●e, Psal. ●●0, Psal. 119. 
Eph. 4.26.   
This sanctification is, 1 begun: 2 perfected 〈…〉 in this life. 
1 Cor. 6.11.   
Always in this life there is a mixture of the old 〈◊〉 with the new, an 〈…〉 to good by 〈…〉 
Gal. 6.17.  are contrary 〈…〉  
The 〈…〉 Eph. 6.13, 14.  
The conflict is the resisting of sinful temptations, arising in us, or suggested any way to us; and the victory is, when we so resist, as sin ruleth not in us, Rom. 6.14.  
The infirmities, and defects of our sanctification, 
1 Joh. 2.1.  are forgiven us in Christ.  
Sanctification hath many degrees, sometime more, sometime less, Rev. 2, & 3. The children of God have some special sin, or sins whereunto they are most prone, 
Psal. 18.23.  which they must have most special care to mortify.  
Any one sin reigning in a man, 
Jam. 2.10.  argueth him to be wicked, and unsanctified, Ezek. 18.10, 11.  
The effect of regeneration or sanctification, is good works, namely, acts and operations, proceeding from a regenerate will, understanding and affections.  
In good works are to be considered, 1 The rule. 2 The partition of them.  
The rule of good works is God's Law, 
Exod. 19.20.  comprehended in the ten commandments, which God gave by voice, 
commandments. 1 Table.  and by writing on 2. Tables of stone at mount Sinai.  
The 1 Table containeth four commandments, informing us of our duties, and good works towards God.  
The first commandment chargeth us not to be Atheists, without God, Psal. 14.1. Secondly, not to have false gods with the true, Exod. 20.23. 1 Cor. 10.20. Thirdly, not to have false gods without the true, 2 King. 17.25. Fourthly, not to have the true God near in thy mouth, 
Exod. 5.2.  and far from thy heart, Esay 29.13. 〈◊〉 1.16▪ but requireth us to have Jehovah the true God, and him only and sincerely to be our God, Deut. 4.35.  
The second commandment forbiddeth us to make (in God's worship) any shape, image, representation or ordinance, whereby to worship God, or to bow down, or to submit to any such, made by any other, Act. 17.29. Mat. 15.9. Col. 2.23. and commandeth us to worship the true God truly, 
Deut. 12.32.  according to his own prescription.  
The third commandment forbiddeth all profanation, and abuse of God's Name, Word, & Ordinances, and requireth a reverent and holy use, 
Eccles. 4.17. & 5.1. Mat. 6.  and estimation of those means, and instruments, whereby God hath made known himself unto us, and requireth to be worshipped of us, Deut. 19.12. & 23.21. and 18.20. Lev. 19.12. & 24.11.  
The fourth commandment requireth the observation of the due time of God's public worship, 
Lev. 23.3. Luk. 4.16. Esay 56.2. & 58.13.  and of all holy means, whereby we may grow in grace, knowledge, and sanctification, Act. 15.21. & 16.13. & 17.2, 3. 
2 Table.   
The second Table containeth six commandments, all teaching love and duty to our neighbour.  
The first requireth special duties to our parents, governors, and all superiors, that we honour them.  
The second concerneth our neighbour's life, and good: Thou shalt not kill.  
The third concerneth his chastity, as our own: Thou shalt not commit adultery.  
The fourth concerneth our neighbour's goods: that we steal not.  
The fifth concerneth his good name, that we bear not false witness, but speak the truth.  
The sixth forbiddeth all lust, or desire to anything that is our neighbours, and requireth us to be contented with our own: Thou shalt not covet.  
The sum of these commandments is, to call men from all natural corruption, or vice, unto the true God, having him in an unfeigned love above all, 
Rules touching God's Law.  and our neighbour as ourselves.  
Touching the Law of God, these rules are to be considered.  
As the Law was given by God, who is most perfect, so in the keeping of it is required absolute perfection, Psal. 19 Jam. 2.10. Gen. 6.4, 5. This perfection is inward, and outward.  
Inward, in the Image of God, expressed in the understanding, will, and appetite of man.  

1 Tim. 1.5.  Outward, in the entire effect of this image showed in operation, Rom. 7.14. Esay 2.10.  
Unregenerate men are utterly unable to keep the Law, the regenerate are able to keep it in part, but but not fully in this life, Gen. 8.22. Psal. 14. Eph. 2.1. Rom. 7.22, 23. 1 Joh. 1.8, 10.  
Seeing the Law cannot be by us perfectly fulfilled, 
Psal. 143.3.  we may not seek for justification by the works of the same, Gal. 2.16. & 3.10, 13. Psal. 3 9  
The common use which all men have of the Law, is to bind them to perfect obedience unto God, though they cannot perform it, and to rule their outward actions, and inward motions, that confusion be not amongst men, Lev. 18.5.  
The special use which the regenerate hath of the Law, is, 1 That they may know sin, Ro. 3.20. 2 That it might move them to repentance, 
Rom. 7.7.  Ro. 7.23, 24. 3 That it might move them to desire mercy in Christ, Gal. 3.24. 4 That it may direct their motions, words, & works, which by the sanctification of the spirit they walk in. 
Jam. 2.12.   
The special use which the unregenerate hath of the Law, 
1 Joh. 5.3. Psal. 37.30, 31.  is, 1 To torment their conscience. 2 To restrain them from outrageous sins.  
The partition of good works, whereof the Law is a rule, is that some are referred unto God, some to ourselves, some to our neighbours.  

Of Prayer.  There appertaineth to the worship and service of God for his perfection, wisdom, powers and goodness, the invocation, and celebration of his name.  
Invocation or Prayer, is the lifting up of our minds unto God, as to a most bountiful and good doer, Psal. 25.1. It is also a pouring out of the heart's meditation before God, Psal. 62.8.  
In prayer note five essential things.  
1 Who is to pray. 2 To whom we must pray, 3 What things are to be asked. 4 For whom we must pray. 5 How we must pray.  
1 The commandment to pray, is given to Christ's Disciples: hypocrites and infidels sometime so pray, 
Mat. 6. Luk. 11.  as that God heareth them, 2 King. 13.2, 4. 1 King. 21.27, 28. yet God's people only effectually receive the commandment, and pray in faith, that is far from the wicked, but he heareth the prayer of the righteous. 
Prov. 15.8, 29.   
2 Prayer is to be made to God only; Mat. 6. Say, Our Father. Psal. 65.2. Psal. 50.15.  
Prayer is to be made holily, 
1 Joh. 5.14.  according to God's will, and the directions by him given.  
Prayer must be made with preparation, and meditation, Psal. 10.17. Eccles. 5.1. The preface in the form of prayer teacheth thus much, Mat. 6.  
There must be a feeling of our wants, and a fervent desire of the thing we would have, Jam. 1.5. The name of prayer, supplication, or desire teacheth this. 
Psal. 51.17. Joh. 16.23.   
Prayer must be in faith, and confidence, as to a Father, that is willing, and in hearing able, Jam. 1.6. It must be in humility as beggars, Heb. 11.6. for God is in heaven, Eccles. 5.1. our kneeling and prostrating ourselves showeth this. It must be in the name of our Mediator. It must be in few words: babble not much, Eccles. 5. Mat. 6. No certain words are limited, 1 Tim. 2.8. 1 Thess. 5.17. In prayer we must be careful to purge ourselves by faith, and repentance, that sin be not in us before the Lord, 
1 Tim. 2.8.  Psal. 68.16.  
We are to pray for others, and not only for ourselves: Mat. 6. Say, Our Father.  
The things to be prayed for are taught by Christ, in Mat. 6. & Luk. 11. whereof there are two parts, 1 Petitions. 2 Confession or blessing. 1 Petitions, there are 6, whereof the first concerneth the principal end of our life and being, which is God's glory, Hallowed be thy Name.  
The second concerneth the secondary, and subordinate end of our life, which is our salvation; Thy kingdom come.  
The third concerneth the principal means to bring us to the foresaid ends, which is godliness wrought in us here on earth; Thy will be done.  
The fourth concerneth the secondary means, to bring us to the aforesaid ends, which are the outward blessings of this life: Our daily bread.  
The fifth concerneth the removal of such lets past, as may hinder us from attaining the foresaid ends, which are our sins committed: Forgive us our debts.  
The sixth concerneth the removal of such lets to come, as may hinder us, which are our future sins and relapse; Lead us not into temptation, but deliver us from evil.  
Confession, blessing, or thanksgiving, is for three things belonging unto God.  
1 kingdom: whereby we acknowledge his Kingly, or Fatherly right, dominion or authority, over us for ever.  
2 Power: whereby we celebrate his might, and ability to do all that he will for ever.  
3 Glory: whereby we magnify this most wise, just, and merciful administration of all things, according to his sovereignty and might, for which he is to be celebrated for ever.  
Amen, teacheth us first, fervently to desire the things aforesaid: secondly, to believe they shall be accomplished.  
Hitherto of Invocation, now followeth celebration of God's name, which is when we confess our Lord God his properties, and works. This done two ways, by Speech, by Song. 
Exod. 18.8.10.   
By speech, when rehearsal is made to others, to strangers, and to our children, of God's powerful and gracious works.  
By songs, when to ourselves, or others, 
Of Singing.  we celebrate God's works, by psalms, and hymns, and spiritual songs, Exod. 15.1.  
Songs are of two sorts; 
2 Chro. 29.30.  suggested to the mind by the spirit and mouth of man, or prescribed by God in his word, 1 Cor. 14.26.  
Songs of holy Scripture are to be sung in the Church; first, because God hath given his Word partly in prose to be read, partly in meeter to be sung, Col. 3.16. 2 Sam. 23.1, 2.  
Songs ministered by the spirit, are to be sung by one, 1 Cor. 14.26. Songs by the spirit, unless in extraordinary person, are subject to error, 1 Cor. 14.29, 32. Songs of Scripture are authentic as all other Scriptures are, Luk. 24.44. Secondly, because God hath given men, not only the faculty of speaking, but also of singing, and all our faculties are to be used, in the praising of God, Psal. 103.1, 2. 1 Cor. 6.20. Thirdly, because the Church of old used to sing such psalms, 2 Chron. 29.28, 29, 30. Fourthly, because all people are exhorted to sing psalms, not only by David, but by the Apostles themselves, Eph. 5.19. Col. 3.16. Jam. 5.13.  
The manner of singing, is to be holy, reverent, grave, orderly, with understanding, feeling, and comfort, to the edification of the Church, Psal. 93.5. and 5.7. & 44. & 7. & 33. 2 Cor. 14.15.19.44. Instruments of music were coannexed to the songs in the Temple; as incense to the prayers, 2 Chron. 29. Such shadows are ceased, but the substance remaineth. The times of psalms were not prescribed, 
Eph. 5.19. Rev. 14.2, 3.  but left to the discretion of the singers; each country therefore is to use the most decent order and manner of singing, according to form given, 1 Cor. 14.40. Psal. 93.5.  
The rules of singing psalms are, 1 The glory of God, 
Psal. 92.1.  and celebrating his name, 2 Teaching, instructing and comforting ourselves, and one another, Psal. 78. Col. 3. Eph. 5. 3 The allaying of our inordinate affections, of sorrow, grief, care. 4 The stirring up of good affections in us, 
2 King. 3.14, 15.  as zeal, fervency, 2 Sam. 6.15, 16. Psal. 57.7, 8. 5 Faculty and ease to learn the laws of God with delight, Deut. 32.  
The saving grace of God teacheth us to live soberly, in respect of ourselves, righteously towards God, and godly in this present world, Tit. 4.1, 11, 12.  

Of man's duty towards himself.  Our duties towards ourselves are:  
1 Love of ourselves, as is meet, taught all men by nature, Eph. 5.29. by God's Law, Love thy neighbour as thyself; by the law of grace, 1 Cor. 3.16. & 6.19. but immoderate self-love is vice, 2 Tim. 3.2.  
2 Sobriety, or moderation in getting worldly goods; this grace is, contentation with that a man hath, Heb. 13.5. 1 Tim. 6.6, 8. Against which is covetousness, which pierceth men with many sorrows, 1 Tim. 6.10. Also contempt of God's blessings is against this grace, 
Eccles. 2.16.  Prov. 30.8. Eccles. 7.11.  
3 Spending goods gotten, 
Eccles. 5.13, 17, 18, 19  neither sumptuously, wastefully, or niggardly, Luk. 15.14. Prov. 32.15. but to use and expend them moderately, and thriftily.  
4 Temperance, in eating and drinking, Eccles. 10.16, 17. Opposite hereunto is gluttony and drunkenness, which surfeteth the body, and corrupteth the mind; 
Rom. 13.13.  and pining the body with two much fasting, or evil fare. 1 Tim. 5.23.  
5 constancy, or chastity, in the sober use of marriage, or in the holy use of single life; opposite whereunto is excess of venery, whoredom, fornication, and burning lusts, which destroy body and soul, 1 Cor. 6.18. Prov. 5.8, 9, 11. & 13.3. 
1 Cor. 7.9.   
6 Magnanimity or courage in enterprising hard, or laborious things, not being too bold, nor too fearful, Prov. 28.1. Use of this in the wars, Esay 7.2, 3.  
Patience to bear troubles, with an equal and unbroken mind: against which are rash thrusting ourselves into danger, tempting God, and fear, anger, impatience, also insensibleness of affliction, Prov. 23.35.  
8 Modesty in the moderating our desire of honour, and glory, that we desire it not more than is meet, nor for itself, but for our encouragement to good, nor from evil men, but from good, and that it be for virtue's sake: against which are ambition and love of vain glory, and too much contempt or neglect of our own good name or honour, Prov. 22.1. 
Eccles. 7.1.   
9 Diligent labour of the body and mind, in the sweat of our face, but without too much care of the mind: against which are excessive toil, and sloth, Mat. 6.31, 34. Eccles. 4.8. & 5.17. Prov. 14.23. & 19.24. Eccl. 10.18.  
10 To moderate our rest, 
Eccles. 2.23.  and keep a measure in sleeping and waking, Prov. 6.9, 10, 11. 
Of God's Will.   
God's Will meaneth either 1 the faculty of willing, or 2 the act of willing, or 3 the object, that is, the thing willed: In the first and second meaning, God's Will differeth not really from his essence, or being; in the third, it really differeth, as he willeth other things besides himself: In the first and second meaning there can be no cause properly assigned, for there is no cause superior to God himself; in the third meaning, vid. the outward object or thing willed, it hath a cause of absolute necessity. God willeth himself only, but of other things without himself, he willeth only of conditional necessity, or most freely: of conditional necessity, because such things as he actually willeth, he cannot but will, seeing his will is unchangeable, most free he willeth, because he was indifferent, by himself to will this, or that thing without himself.  
In the third meaning, God's will may change, as he would of old be worshipped by sacrifices of beasts, but now since Christ's death, he will not so be worshipped, Joh. 4. In the 1. and 2. meaning, God's will is unchangeable, neither doth God begin to will that which before he would not, nor ever ceaseth to will that which before he would. So it is one thing for God to change his will, which can never be; another thing to will the change of the thing, which before he would, which is often.  
Quest. seeing God's will is the first, and universal cause of all things, and that cannot be changed, nor hindered, whether doth God's will impose a necessity upon the things that he would have done?  
Answ. It doth on some things, but not on all, for seeing his will is most effectual, therefore not only are these things done, which he would have done, but they are done after that manner which he would: now God would have some things done necessarily, and some things contingently; and therefore he hath for some things fitted necessary causes, by force whereof they are necessarily done; and for some things contingent causes, whereby they are contingently done. And seeing his will is unchangeable, and not letted, it followeth, that not only those things are done which he would to have done, but also those things are done contingently, or necessarily, which he would have so to be done: so things have such a necessity, as God would they should; to wit, either absolute necessity, or conditional.  
Touching evil things, neither is it God's will they should be, neither is it his will they should not be, but it is his will to suffer them to be done; it is not his will that they should be, because they be not good of themselves, but by accident: it is his will to suffer them to be done, because of his wisdom, and goodness, he can bring forth good out of sinful actions. Things must not be esteemed as they are by accident, but as they are of themselves.  
God hath dominion over all things by creation, 
Of God's dominion, and sovereignty.  exercised as a creator: it may be called Lordly power, which he useth, or may use without any intention of the good, or profit of the creature.  
Secondly, as a King or Father, which power he useth of his goodness, and sufficient grace, with the intendment of the creatures good also, and thereupon maketh atonement with men, that they might serve him, not so much of duty and necessity, as of free, and voluntary obedience: wherefore his commandment hath stipulations or duties required of us, and promises of further good, to be performed unto us: And the covenants of God with men are of two sorts;  
1 legal, when upon condition of present, and continued obedience to all his precepts, he promiseth life eternal.  
2 evangelical, when upon condition of repentance, faith, and newness of life, he promiseth forgiveness of sins, and eternal life through Christ.  
Thirdly, as Judge & avenger, which power he exerciseth, when men forgetting or neglecting his covenant made out of his love, and grace, do sin, and provoke his wrath, whereupon he inflicteth punishment on the bodies and souls of sinners. There is not, nor can be imagined, a greater dominion, sovereignty, and power, than the Creator hath over his creatures; for it being absolute, he may nullify, and bring to nothing his creatures, as he made them of nothing, if he so please, and so long as the creature hath being, he may command it wholly, and every part: and this power and dominion is so proper to God, as it cannot be to any other.  
After the sin of man, there was due to all mankind, God's wrath, and our eternal punishment: but God pitying our misery, hath restored us by grace in Christ, whereupon ariseth another right, and sovereignty, which God hath over us, not only as Creator, but as restorer; in which name he hath power to command, and we are in duty to obey.  

Of Afflictions.  God afflicteth his children: 

1 For his own Glory.  
2 For their good and salvation.  
3 For the profit of others.    
First, for his own glory, Israel was afflicted in Egypt, that his power and goodness might appear in their deliverance.  
Secondly, for our good, seven ways. 


1 Cor. 12.  1 To humble us, and keep us from sinning.  
2 To work repentance in us, Heb. 6. 1 Cor. 11.  
3 To make us compassionate towards others. 
Heb. 4.15.   
4 To stir us up to prayer, Psal. 50.15.  
5 To try our faith and patience, 
Rom. 8.  Jam. 1.  
6 To work in us a loathing of this life, and love of a better.  
7 To testify his love unto us, as unto children, Heb. 12.    
Thirdly, for the profit of others, three ways. 

1 That seeing our affliction they might take warning.  
2 Seeing our faith and patience they might be comforted.  
3 Seeing our deliverance they may be confirmed.    
Two-evils we must take heed of when God afflicteth us; first, that we despise them not, 
Prov. 3.  or make no use of them, Esay 1. Secondly, that we faint not under the burden of them. 
Heb. 12.1. Of the fear of God.   
Fear is sometime by figure, put for the whole worship and service of God: Esay 29.13. with Mat. 15.9. sometime particularly for an affection of the heart shunning evil.  
Three sorts of fear were in Adam, and are yet in the world: 1 The fear which he had in his integrity, which is yet in the Angels. 2 The fear which he had being fall'n into sin, which is yet in devils, and wicked men. 3 The fear which he had when he was regenerated, by the promise and grace of Christ, which is yet in all Saints.  
1 The fear which he had in his integrity, is whereby he eschewed sin, and the punishment of sin, but without sorrow, because he was without sin, and free from punishment.  
2 His fear, when he was fall'n from God, was whereby he was afraid of punishment, but without faith, or desire of leaving sin, and so fleeing from God.  
3 His fear when he was regenerate, was whereby he acknowledging his sin, and God's wrath for it, he was very sorrowful for his sin, committed to the offence of God, and feared to sin any more, having a care, & desire to eschew all evil, because he knew & felt God's mercy towards him in Christ, Prov. 14.17. God is loved in respect of his goodness, as a Father; he is feared in respect of his power, and justice, 
Mal. 1.6.  as a Lord. The fear of the Lord is to hate iniquity, Prov. 8.13. and by his fear men depart from evil, Prov. 16.6. but the wicked run into evil, and the fear that is in them is in respect of God's wrath, 
Deut. 25.15. Gen. 20.11.  and their torment, not hating their sin, but God, who punisheth them. Godly fear ariseth from the feeling of God's mercy. Psal. 130.4. Sinful fear ariseth from the feeling of man's misery only, Gen. 3.10.  
Godly fear draweth us near to him, Psal. 5.7. but sinful fear draweth men from God, as Adam fled from his presence.  
Godly fear is in the Saints continually, 
Prov. 18.14. 1 Pet. 1.17.  Prov. 23.17. Sinful fear is by fits, when God appeareth, or when his judgements are revealed, Esay 7.1, 2. but oft times the wicked are secure, Ezek. 8.12. Godly fear is joined with faith, 
Psal. 94.1.  hope, and love of God, Psal. 33.18. Prov. 24.26. Jer. 39.32.40. but sinful is destitute of faith, 
1 Joh 5.4, 18.  accompanied with torment, and despair.  
Godly fear is an holy affection, whereby we fear to offend God, not only because we shall be punished, but chiefly because we account it most unworthy, and unjust to offend him, who is most great in power, and good in grace, who hath showed such Fatherly love, and mercy towards us: To whom be all Glory for ever.  
FINIS.